27. How sublime is the Christian system, in its adaptation to all God’s intelligent creatures! So lovely in its simplicity, that the child—nay, even the poor Bushman of Africa, or the half-idiot native of New South Wales—is able readily to comprehend how God, for Christ’s sake, can blot out all iniquities and transgressions; while the noblest intellect admires and adores its vast and extensive ramifications of mercies. Blessings numerous and unbounded are developed, reaching, in their ultimate effects, far beyond the utmost stretch of human perception, even when the most brilliant imagination is enlightened and sanctified by the Holy Ghost. The intentions of mercy commence in the purposes of God before the creation—are infinite in extent—and eternal in duration. How is Divine wisdom and mercy thus displayed in the adaptation of the gospel to the personal inquiry and reception of every individual of the human race!—Ed.
28. The beginning, increase, and perfection of life eternal, consists in holy knowledge; that God and Christ are of the same nature, equal in power and glory. As Christ is the most excellent object, therefore the knowledge of Christ is, and must be the most excellent knowledge; not only all the excellencies of the creatures are found in him, but all excellencies, yea, the fulness of the Godhead, dwells in him bodily. All learning, in comparison of the knowledge of Christ, is the most contemptible ignorance. He is the wisdom of God, and our highest wisdom will be, with holy Paul, to part with whatever is most dear and precious to us, that we may win Christ, receiving him as he is revealed in the word of truth.—Mason.
29. Power of exercising affection and feeling.—Ed.
30. Bunyan’s daughter, Mary, was blind, and thus became an object of his tenderest solicitude. When he was sent to prison for preaching, he felt for her far more than for all other worldly objects. ‘My poor blind child. O the thoughts of the hardship she might go under would break my heart to pieces.’—Grace Abounding, No. 320 and 329.—Ed.
31. It is a stupendous and unspeakably blessed privilege that Christ and believers are one flesh. Husband and wife, soul and body, are not so closely united as Christ and believers are to each other. He has carried their sorrows, borne their punishment, and procured complete redemption for them. And eternal blessings on him! he now ever liveth in heaven to act and intercede for them. He there exercises a tender and compassionate spirit towards his suffering children and servants here on earth. His love and pity to every individual of his church, infinitely exceeds that of the most affectionate parent towards their offspring. Our extremity is his opportunity—he is touched with the feeling of our infirmities, will give consolation under, sanctify, and at length deliver the godly out of all temptations and afflictions.—Mason.
32. As this is Satan’s temptation in the time of poverty, so the time of prosperity is equally dangerous—the love of gain, when it possesses the soul, is insatiable. Satan whispers into the ear, and the heart too readily entertains the wicked thought—‘Get money; if you cannot do it honestly, still get money.’ The most contemptible meannesses have been practised by the wealthy. O beware of that ruinous idolatry, covetousness.—Ed.
33. Query, is this that part of a Christian’s experience referred to in the Pilgrim’s Progress, the second part of the Valley of the Shadow of Death?—Ed.
34. No man could speak more experimentally on the pain inflicted by slander, although utterly unfounded, than John Bunyan. So eminent a man became a mark for Satan and his emissaries to shoot at. He was charged with witchcraft, called a highwayman, and every slander that malice could invent was heaped upon him. His remedy, his consolation, was the throne of grace—a specific that never did, nor ever will fail.—Ed.
35. The late Rev. John Newton, who lived to a good old age, in his latter days used to tell his friends—‘I am like a parcel, packed up and directed, only waiting the carrier to take me to my destination’; blessed tranquility under such solemn circumstances.—Ed.
36. This is illustrated by the account of Hopeful’s experience in the Pilgrim’s Progress; he says, ‘If I look narrowly into the best of what I do now, I still see sin, new sin, mixing itself with the best of that I do; so that now I am forced to conclude, that, notwithstanding my former fond conceits of myself and duties, I have committed sin enough IN ONE DUTY to send me to hell, though my former life had been faultless.’—Ed.