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.*

Christian. I thought indeed that you were the man 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.

By-ends. 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.

Christian. 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-ends. You must not impose, nor lord it over my faith; leave me to my liberty, and let me go with you.

Christian. Not a step further, 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 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. Save-all; 'men that Mr. By-ends had formerly been acquainted with; for in their minority they were school-fellows, and were taught by one Mr. Gripe-man, a schoolmaster in Love

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.

Mind how warily these pilgrims acted towards this deceitful professor. They did not too rashly take up an ill opinion against him; but when they had full proof of what he was, they did not hesitate one moment, but dealt faithfully with him, and conscien

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 gentle-i men 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. Byends, Who are they upon the road before us? for Christian and Hopeful were yet within view.

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

Money-love. 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.

By-ends. 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 thrust him quite out of their company.

Save-all. That's bad: but we read of some that are righteous overmuch, 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-ends. 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 while 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, 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-all. I think that we are all agreed in this matter, and therefore there needs no more words about it.

Money-love. 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.

By-ends. 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 before-may he not use this means to attain his end, and yet be a right honest man?

Money-love. 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 an opportunity

Here is worldly wisdom, infernal logic, and the sophistry of Satan. We hear this language daily from money-loving professors, who are destitute of the power of faith, and the reasoning of godliness. But in opposition to all this, the Holy Ghost testifies, "The leve of money is the root of all evil," (1 Tim. vi. 10,)

of getting it, yet so as by being more studious, by preaching more frequently and zealously and, because the temper of the people requires it, by altering some of his principles: for my part, I see no reason but a man may do this, provided he has a call, aye, 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 the 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.

3. Besides, the man that gets these by becoming religious, gets that which is good, of them that are good, by becoming good himself; so then here is a good wife, and good customers, and good gain, and all these by becoming religious, which is good: therefore, to become religious to get all these is a good and profitable design.*

"and a covetous man is an idolater." Col. iii. 5. Hear this and tremble, ye avaricious professors. Remember, ye followers of the Lamb, ye are called to let your conversation be without covetousness. Heb. xiii. 5. Your Lord testifies, ye cannot serve God and mammon. Luke xvi. 13.

This answer, thus made by this Mr. Moneylove to Mr. By-ends' question, was highly applauded by them all; wherefore they concluded upon the whole that it was most wholesome and advantageous. And because, as they thought, no man was able to contradict it, and because Christian and Hopeful were yet within call, they jointly agreed to assault them with this question as soon as they overtook them: and the rather, because they had opposed Mr. By-ends before. So they called

after them, and they stopped, and stood still till they came up to them: but they concluded, as they went, that not Mr. By-ends, but old Mr. Hold-the-world, should propound the question to them; because, as they supposed, their answer to him would be without the remainder of that heat that was kindled between Mr. Byends and them at their parting a little before.

So they came up to each other, and after a short salutation Mr. Hold-the-World propounded the question to Christian and his fellow, and bid them to answer it if they could.

Then said Christian, Even a babe in religion may answer ten thousand such questions. For if it be unlawful to follow Christ for loaves, as it is, (John vi.,) how much more is it abominable to make of him and religion a stalking-horse, to get and enjoy the world? Nor do we find any other than heathens, hypocrites, devils, and witches, that are of this opinion.

Heathens: for when Hamor and Shechem had a mind to the daughter and cattle of Jacob, and saw that there were no ways for them to come at them, but by becoming circumcised, they say to their companions, "If every male of us be circumcised, as they are circumcised, shall not their cattle, and their substance, and every beast of theirs, be ours?” Their daughters and their cattle were that which they sought to obtain, and their religion the stalking-horse they made use of to come at them. Read the whole story, Genesis xxiv. 22, 24.

The hypocritical Pharisees were also of this religion; long prayers were their pretence; but to get widows' houses was their intent, and greater damnation was from God their judgment. Luke xx. 46, 47.

| he was religious for the bag, that he might be possessed of what was therein; but he was lost, a cast-away, and the very son of perdition.

Simon the witch was of this religion too; for he would have had the Holy Ghost, that he might have got money therewith; and his sentence from Peter's mouth was accordingly. Acts viii. 18, 23.

Neither will it go out of my mind, but that that man that takes up religion for the world, will throw away religion for the world; for so surely as Judas designed the world in becoming religious, so surely did he also sell religion and his Master for the same. To answer the question therefore affirmatively, as I perceive you have done, and to accept of, as authentic, such answer, is both heathenish, hypocritical, and devilish; and your reward will be according to your works. Then they stood staring one upon another, but had not wherewith to answer Christian. Hopeful also approved of the soundness of Christian's answer; so there was a great silence among them. Mr. By-ends and his company also staggered, and kept behind, that Christian and Hopeful might outgo them Then said Christian to his fellow, If these men cannot stand before the sentence of men, what will they do with the sentence of God? And if they are mute when dealt with by vessels of clay, what will they do when they shall be rebuked by the flames of a devouring fire? *

Then Christian and Hopeful outwent them again, and went till they came to a delicate plain, called Ease; where they went with much content: but that plain was but narrow, so they were quickly got over it. Now at the further side of that plain was a little hill, called Lucre, and in that hill a silver mine, which some of them that had formerly gone that way, because of the rarity of it, had turned aside to see; but going too near the brim of the pit, the ground, being deceitful under them, broke, and they were slain: some also had been maimed there, and could not, to their dying day, be their own men again.

Here see the blessedness of being mighty in the Scripture, and the need of that exhortation, "Let the word of Christ dwell in you richly." Col. iii. 16. For the word of God is quick, and powerful, and sharper than a two-edged sword, it pierces through all the

thing.

subtle devices of Satan, and the cunning craftiness of carnal professors, and divideth asunder the carna reasonings of the flesh, and the spiritual wisdom which cometh from above.

Then said Hopeful, Let us go.

Not I, said Christian; I have heard of this place before now, and how many have been lain there; and besides, that treasure is a share to those that seek it; for it hindereth them in their pilgrimage.*

Then Christian called to Demas, saying, Is not the place dangerous? hath it not hindered many in their pilgrimage?

Demas. Not very dangerous, except to those that are careless. But withal he blushed as he spake.

Then said Christian to Hopeful, Let us not stir a step, but still keep on our way. Hopeful. I will warrant you, when By-ends comes up, if he hath the same invitation as we, he will turn in thither to see.

Christian. No doubt thereof, for his principles lead him that way, and a hundred to one

but he dies there.

Then Demas called again, saying, But will you not come over and see?

Then Christian roundly answered, saying, Demas, thou art an enemy to the right ways of the Lord of this way, and hast been already condemned, for thine own turning aside, by ne of his Majesty's judges, (2 Tim. iv. 10;) and why seekest thou to bring us into the like ondemnation? Besides, if we at all turn aside, Our Lord the King will certainly hear thereof, and will there put us to shame, where we should stand with boldness before him..

you have trod in their steps; it is but a devilish prank that thou usest: thy father was hanged for a traitor, and thou deservest no better reward. 2 Kings v. 20, 27; Matt. xxvi. 14, 15; xxvii. 3, 5. Assure thyself, that when we come to the King, we will tell him of this thy behaviour. Thus they went their way.

Demas cried again, that he also was one of their fraternity, and that if they would tarry a little, he also himself would walk with them. Then said Christian, What is thy name? Is by the which I have called

it not the same

thee?

By this time By-ends and his companions were come again within sight, and they at the first beck went over to Demas. Now, whether they fell into the pit by looking over the brink thereof, or whether they went down to dig, or whether they were smothered in the bottom by the damps that commonly arise, of these things I am not certain; but this I observed, that they never were seen again in the way. Then sang Christian :

Christian. I know you; Gehazi was your great-grandfather, and Judas your father, and

"By-ends and silver Demas did agree;

One calls, the other runs, that he may be
A sharer in his lucre; so these do

Take up in this world, and no further go."

Now I saw that, just on the other side of this plain, the pilgrims came to a place where stood an old monument, hard by the highway side, at the sight of which they were both concerned, because of the strangeness of the form thereof, for it seemed to them as if it had been a woman transformed into the shape of a pillar. Here therefore they stood looking, and looking upon it: but could not for a time tell what they should make thereof: at last Hopeful spied written upon the head thereof, a writing in an unusual hand; but he, being no scholar,

called to Christian (for he was learned) to see if he could pick out the meaning; so he came, and after a little laying of the letters together, he found the same to be this, "Remember Lot's wife." So he read it to his fellow; after which they both concluded, that this was the pillar of salt into which Lot's wife was turned, for looking back with a covetous heart, when she was going from Sodom for safety. Gen. xix. 26. Which sudden and amazing sight gave them occasion of this discourse.

Christian. Ah, my brother, this is a seasonable sight: it came opportunely to us after the invitation which Demas gave us to come over

to view the hill Lucre; and had we gone over, as he desired us, and as thou wast inclined to do, my brother, we had, for aught I know, been made like this woman, a spectacle for those that shall come after to behold.

Hopeful. I am sorry that I was so foolish, and am made to wonder that I am not now as Lot's wife; for wherein was the difference between her sin and mine? she only looked back, and I had a desire to go see: let grace be adored, and let me be ashamed that ever such a thing should be in mine heart.*

Christian. Let us take notice of what we see here for our help for time to come: This woman escaped one judgment; for she fell not by the destruction of Sodom, yet she was destroyed by another, as we see she is turned into a pillar of salt.

Hopeful. True, and she may be to us both caution and example; caution, that we should shun her sin; or a sign of what judgment will overtake such as shall not be prevented by such caution; so Korah, Dathan, and Abiram, with the two hundred and fifty men that perished in their sin, did also become a sign or example to beware. Num. xxvi. 9, 10. But above all, I muse at one thing, to wit, how Demas and his fellows can stand so confidently yonder to look for that treasure, which this woman, but for looking behind her after, (for we read not that she stept one foot out of the way,) was turned into a pillar of salt; especially

since the judgment which overtook her, did make her an example within sight of where they are: for they cannot but choose to see her, did they but lift up their eyes.

Christian. It is a thing to be wondered at, and it argueth that their hearts are grown desperate in that case; and I cannot tell whom to compare them to so fitly, as to them that pick pockets in the presence of the judge, or that will cut purses under the gallows. It is said of the men of Sodom, that "they were sinners exceedingly," because they were sinners "before the Lord," that is, in his eye-sight, and notwithstanding the kindness that he had showed them; for the land of Sodom was now like the garden of Eden heretofore. Gen. xiii. 10, 13. This therefore provoked him the more to jealousy, and made their plague as hot as the fire of the Lord out of heaven could make it. And it is most rationally to be concluded, that such, even such as these are, who shall sin in the sight, yea, and that too in despite, of such examples as are set continually before them, to caution them to the contrary, must be partakers of the severest judgments.

Hopeful. Doubtless thou hast said the truth; but what a mercy is it, that neither thou, but especially I, am not made myself this example! This ministereth occasion to us to thank God, to fear before him, and always to "remember Lot's wife."

I SAW then, that they went on their way to a pleasant river, which David the king called

* Such is the effect of the grace of God in the heart of a pilgrim; while on the one hand he sees many propensities of his evil nature to every sin which has beer committed by others, and is grieved, he also confesses that by no power of his own he is preserved, but ever gives all the glory to the God of all grace, by whose power alone he is kept from falling. "Thou standest by faith, be not high-minded, but fear." Rom. ci. 20.

By this river, which is called "a pure river of the water of life, clear as crystal, proceeding out of the throne of God and the Lamb," (Rev. xxii. 1,) we ray understand the clear and comfortable views with which they were favoured of God's love and grace. This river of God, this water of life, was clear as

"the river of God;" but John, "the river of the water of life."† Ps. lxv. 9; Ezek. lxvii. 1;

crystal: They could see in it God's glory, shining in the face of Jesus Christ, and view their own faces in it to their own inexpressible joy. This is the river, "the streams whereof make glad the city of God." Ps. xlvi. 4. The streams which flow from this river of love, are justification by faith in Christ, sanctification, and all joy and peace in believing, from the Spirit of Christ. All this these pilgrims now enjoyed, and all this every fellow-citizen of the saints are called to enjoy, in their pilgrimage to Zion. This river of life proceedeth out of the throne of God and the Lamb. For God hath chosen those (who have fled for refuge) in Christ, and blessed us with all spiritual blessings in him; and they are all freely communicated to us out of Christ's fulness. Oh how happy,