[117] Nothing can be a stronger proof that we have lost the image of God, than shame concerning the things of God. This shame, joined to the fear of man, is a very powerful enemy to God's truths, Christ's glory, and our soul's comfort. Better at once get out of our pain, by declaring boldly for Christ and His cause, than stand shivering on the brink of profession, ever dreading the loss of our good name and reputation: for Christ says (awful words): "Whosoever shall be ashamed of Me and of My words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed when He cometh in the glory of His Father" (Mark 8:38). It is one thing to be attacked by shame, and another to be conquered by it-(Mason).
[118] Christian in a great measure escaped the peculiar temptations that assaulted Faithful, yet he sympathized with him; nor did the latter deem the gloomy experiences of his brother visionary or imaginative, though he had been exempted from them. One man, from a complication of causes, is exposed to temptations of which another is ignorant; and in this case he needs much sympathy, which he seldom meets with; while they, who are severe on him are liable to be baffled in another way, which, for want of coincidence in habit, temperature, and situation, he is equally prone to disregard. Thus Christians are often led reciprocally to censure, suspect, or dislike each other, on those very grounds which would render them useful and encouraging counselors and companions!-(Scott).
[119] Bunyan, in his Pilgrim's Progress, places the Valley of the Shadow of Death, not where we should expect it, at the end of Christian's pilgrimage, but about the middle of it. Those who have studied the history of Bunyan and his times will hardly wonder at this. It was then safer to commit felony than to become a Dissenter. Indeed, a felon was far surer of a fair trial than any Dissenting minister, after the restoration of Charles II. This Bunyan found. Simply and solely for preaching, he was condemned by Keeling to imprisonment. That was to be followed by banishment if he did not conform, and, in the event of his return from banishment without license from the King, the judge added, "You must stretch by the neck for it; I tell you plainly." Christian endured, in the first portion of this dismal valley, great darkness and distress of mind about his soul's safety for eternity; and, in the latter part of the valley, the dread of an ignominious, and cruel, and sudden execution in the midst of his days-a fear more appalling than the prospect of a natural death. This he was enabled to bear, because he then enjoyed the light, the presence, and the approbation of his God-(ED).
[120] The character now introduced under a most expressive name, is an admirable portrait, drawn by a masterly hand, from some striking original, but exactly resembling numbers in every age and place, where the truths of the Gospel are generally known. Such men are more conspicuous than humble believers, but their profession will not endure a strict investigation-(Scott). Reader, be careful not to judge harshly, or despise a real believer, who is blessed with fluency of utterance on Divine subjects-(ED).
[121] As an outward profession, without a holy life, is no evidence of religion, neither are excellent gifts any proof that the persons who possess them are partakers of grace: so it is an awful fact, that some have edified the church by their gifts, who have themselves been destitute of the spirit of life-(Ivimey). I concluded, a little grace, a little love, a little of the true fear of God, is better than all gifts-(Grace Abounding).
[122] The Pharisee goes on boldly, fears nothing, but trusteth in himself that his state is good; he hath his mouth full of many fine things, whereby he strokes himself over the head, and calls himself one of God's white boys, that, like the Prodigal's brother, never transgressed-(Pharisee and Publican, vol. 2, p. 215).
[123] Talkative seems to have been introduced on purpose that the author might have a fair opportunity of stating his sentiments concerning the practical nature of evangelical religion, to which numbers in his day were too inattentive; so that this admired allegory has fully established the important distinction between a dead and a living faith, on which the whole controversy depends-(Scott). "Though I speak with the tongues of men and of angels, and have not charity, I am as sounding brass or a tinkling cymbal" (1 Cor. 13:1). Just thus it is with him who has gifts, but wants grace. Shall I be proud, because I am sounding brass? Is it so much to be a fiddle? Hath not the least creature that hath life, more of God in it than these?-(Grace Abounding, No. 297-300). Some professors are pretty busy and ripe, able to hold you in a very large discourse of the glorious Gospel; but, if you ask them concerning heart work, and its sweet influences and virtues on their souls and consciences, they may answer, I find by preaching that I am turned from my sins in a good measure, and have learned [in tongue] to plead for the Gospel. This is not far enough to prove them under the covenant of grace-(Law and Grace, vol. 1, p. 515).
[124] Read this, and tremble, ye whose profession lies only on your tongue, but who never knew the love and grace of Christ in your souls. O how do you trifle with the grace of God, with precious Christ, and with the holy Word of truth! O what an awful account have you to give hereafter to a holy, heart-searching God! Ye true pilgrims of Jesus, read this, and give glory to your Lord, for saving you from resting in barren notions, and taking up with talking of truths; and that he has given you to know the truth in its power, to embrace it in your heart, and to live and walk under its constraining, sanctifying influences. Who made you to differ?-(Mason).
[125] This spiritual application of the law of Moses is found in the narrative of Bunyan's experience in the Grace Abounding, (No. 71): "I was also made, about this time, to see something concerning the beasts that Moses counted clean and unclean. I thought those beasts were types of men: the clean, types of them that were the people of God; but the unclean, types of such as were the children of the wicked one. Now, I read, that the clean beasts chewed the cud; that is, thought I, they show us we must feed upon the Word of God; they also parted the hoof, I thought that signified we must part, if we would be saved with the ways of ungodly men."
[126] True faith will ever show itself by its fruits; real conversion, by the life and conversation. Be not deceived; God is not to be mocked with the tongue, if the heart is not right towards Him in love and obedience-(Mason).