Conversation of Christian and By-Ends.

name that is given me by some that cannot abide me, and I must be content to bear it as a reproach, as other good men have borne theirs before me.

CHR. But did you never give an occasion to men to call you by this name?

By. Never, never! the worst that ever I did to give them an occasion to give me this name was, that I had always the luck to jump in my judgment with the present way of the times, whatever it was: and my chance was to get thereby. But if things are thus cast upon me, let me count them a blessing; but let not the malicious load me therefore with reproach 4.

CHR. I thought indeed that you were the man that I heard of; and to tell you what I think, I fear this name belongs to you more properly than you are willing we should think it doth.

Br. Well, if you will thus imagine, I cannot help it: you will find me a fair company-keeper, if you will still admit me your associate.

CHR. If you will go with us, you must go against wind and tide; the which, I perceive, is against your opinion: you must also own Religion in his rags, as well as when in his silver slippers; and stand by him too when bound in irons, as well as when he walketh the streets with applause.

By. You must not impose, nor lord it over my faith leave me to my liberty, and let me go with

you.

CHR. Not a step farther, unless you will do in what I propound as we.

Then said By-Ends, I shall never desert my old principles, since they are harmless and profitable. If

How artful, how delusive, are the reasonings of such men! Oh! beware of this spirit. In opposition to this, watch and pray. earnestly that ye may not be double-minded, but sincere until the day of Christ.

Christian and Hopeful forsake By-Ends.

I may not go with you, I must do as I did before you overtook me, even go by myself, until some overtake me that will be glad of my company.

Then I saw in my dream, that Christian and Hopeful forsook him, and kept their distance before him; but one of them looking back, saw three men following Mr. By-Ends, and, behold, as they came up with him he made them a very low congee; and they also gave him a compliment. The men's names were, Mr. Hold-the-World, Mr. Money-Love, and Mr. SaveAll; men that Mr. By-Ends had formerly been acquainted with; for in their minority they were schoolfellows, and were taught by one Mr. GuiseMan, a schoolmaster in Love-Gain, which is a market town in the county of Coveting, in the north. This schoolmaster taught them the art of getting, either by violence, cozenage, flattery, lying, or by putting on a guise of religion: and these four gentlemen had attained much of the art of their master; so that they could each of them have kept such a school themselves.

Well, when they had, as I said, thus saluted each other, Mr. Money-Love, said to Mr. By-Ends, Who are they on the road before us? for Christian and Hopeful were yet within view.

Br. They are a couple of far countrymen, that after their mode are going on pilgrimage.

MONEY. Alas! why did they not stay, that we might have had their good company? for they, and we, and you, Sir, I hope, are going on pilgrimage.

Mind how warily these pilgrims acted towards this deceitful professor. They did not too rashly take up an ill opinion of him: but when they had full proof of what he was, they did not hesitate one moment, but dealt faithfully with him, and conscientiously withdrew from him. Love should always move slowly in receiving a report, but ever, deal faithfully when it is plain that men are not what they profess to be.

Conversation of By-Ends and his Friends.

By. We are so indeed: but the men before us are so rigid, and love so much their own notions, and do also so lightly esteem the opinion of others, that let a man be never so godly, yet if he jumps not with them in all things, they thurst him quite out of their company.

SAVE. That's bad: but we read of some that are righteous over-much; and such men's rigidness prevails with them to judge and condemn all but themselves but I pray, what, and how many, were the things wherein you differed?

BY. Why they, after their headstrong manner, conclude, that it is their duty to rush on their journey all weathers: and I am for waiting for wind and tide. They are for hazarding all for God at a clap, and I am for taking all advantages to secure my life and estate. They are for holding their notions, though all other men be against them; but I am for Religion in what, and so far as, the times and my safety will bear it. They are for Religion when in rags and contempt; but I am for him when he walks in his golden slippers, in the sunshine, and with applause".

HOLD-THE-WORLD. Ay, and hold you there still, good Mr. By-Ends: for my part, I can count him but a fool that, having the liberty to keep what he has, shall be so unwise as to lose it. Let us be wise as serpents: it is best to make hay when the sun shines; you see how the bee lieth still in winter, and bestirs her only when she can have profit with pleasure. God sends sometimes rain and sometimes sunshine if they be such fools to go through the first,

6 Notwithstanding By-Ends could be reserved and upon his guard with faithful pilgrims, yet he can speak out boldly to those of his own spirit and character. Oh, the treacherous deceivings, and the desperate wickedness, of the human heart! Who can know it?' No one but the heart-searching God.

Conversation of By-Ends and his Friends.

yet let us be content to take fair weather along with us. For my part, I like that religion best that will stand with the security of God's good blessings unto us for who can imagine, that is ruled by his reason, since God has bestowed upon us the good things of this life, but that he would have us keep them for his sake? Abraham and Solomon grew rich in religion. And Job says, that a good man "shall lay up gold as dust." But he must not be such as the men before us, if they be as you have described them.

SAVE. I think that we are all agreed in this matter, and therefore there needs no more words about it.

MONEY. No, there needs no more words about this matter indeed; for he that believes neither scripture nor reason (and you see we have both on our side) neither knows his own liberty, nor seeks his own safety.

Br. My brethren, we are, as you see, going all on pilgrimage, and, for our better diversion from things that are bad, give me leave to propound unto you this question:

"Suppose a man, a minister, or a tradesman, &c. should have an advantage lie before him to get the good blessings of this life, yet so as that he can by no means come by them, except, in appearance at least, he becomes extraordinary zealous in some points of religion that he meddled not with beforemay he not use this means to attain his end, and yet be a right honest man?"

MONEY. I see the bottom of your question: and, with these gentlemen's good leave, I will endeavour to shape you an answer. And, first, to speak to your question, as it concerns a minister himself. Suppose a minister, a worthy man, possessed but of a very small benefice, and has in his eye a greater, more fat and plump by far: he has also now an opportunity of getting it, yet so as by being more studious, by

By-Ends and his Friends assert that Religion

preaching more frequently and zealously, and because the temper of the people requires it, by altering of some of his principles: for my part, I see no reason but a man may do this, provided he has a call, ay, and more a great deal besides, and yet be an honest man. For why?

1. His desire of a greater benefice is lawful; this cannot be contradicted, since it is set before him by Providence so then he may get it if he can, making no question for conscience sake.

2. Besides, his desire after that benefice makes him more studious, a more zealous preacher, &c. and so makes him a better man, yea, makes him better improve his parts; which is according to the mind of God.

3. Now as for his complying with the temper of his people by deserting, to serve them, some of his principles, this argueth, that he is of a self-denying temper, of a sweet and winning deportment: and so more fit for the ministerial function.

4. I conclude, then, that a minister that changes a small for a great, should not, for so doing, be judged as covetous; but rather, since he is improved in his parts and industry thereby, be counted as one that pursues his call, and the opportunity put into his hand to do good.

And now to the second part of the question, which concerns the tradesman you mentioned: suppose such an one to have but a poor employ in the world; but by becoming religious he may mend his market, perhaps get a rich wife, or more and far better customers to his shop. For my part, I see no reason but this may be lawfully done. For why?

1. To become religious is a virtue, by what means soever a man becomes so.

2. Nor is it unlawful to get a rich wife, or more custom to my shop.