Hopeful and Byends

Hopeful as a companion

Now I saw in my Dream, that Christian went not forth alone, for there was one whose name was Hopeful, (being made so by the beholding of Christian and Faithful in their words and behaviour, in their sufferings at the Fair) who joined himself unto him, and entering into a brotherly covenant, told him that he would be his Companion. Thus one died to make testimony to the Truth, and another rises out of his ashes to be a Companion with Christian in his Pilgrimage. This Hopeful also told Christian, that there were many more of the men in the fair that would take their time and follow after.

Appearance of By-ends and conversation of Christian with him

So I saw that quickly after they were go out of the fair, they overtook one that was going before them, whose name was By-ends: so they said to him, What country-man, Sir? and how far go you this way? He told them that he came from the Town of Fair-speech, and he was going to the Celestial City, (but told them not his name.)

From fair-speech, said Christian. Is there any good that lives there?

By-ends: Yes, said By-ends, I hope.

Christian: Pray Sir, what may I call you?

By-ends: I am a stranger to you, and you to me: if you be going this way, I shall be glad of your company; if not, I must be content.

Christian: This Town of Fair-speech, said Christian, I have heard of it, and, as I remember, they say it's a wealthy place.

By-ends: Yes, I will assure you that it is; and I have very many rich kindred there.

Christian: Pray, who are your kindred there? if a man may be so bold.

By-ends:. Almost the whole Town; and in particular, my lord Turn - about, my lord Time-server, my lord Fair-speech, (from whose ancestors that Town first took its name) also Mr Smooth-man, Mr Facing-both-ways, Mr Anything; and the Parson of our Parish, Mr Two-tongues, was my mother's own brother by father's side; and to tell you the truth, I am become a gentleman of good quality, yet my great grandfather was but a waterman, looking one way and rowing another; and I got most of my estate by the same occupation.

Christian: Are you a married man?

By-ends: Yes, and my wife is a very virtuous woman, the daughter of a virtuous woman; she was my lady feigning's daughter, therefore she came of a very honourable family, and is arrived to such a pitch of breeding, that she knows how to carry it to all, even to prince and peasant. 'Tis true we somewhat differ in Religion from those of the stricter sort, yet but in two small points: First, we never strive against wind and tide: Secondly, we are always most zealous when Religion goes in his silver slippers; we love much to walk with him in the Street, if the sun shines, and the people applaud him.

Then Christian stepped a little aside to his fellow Hopeful, saying, It runs in my mind that this is one By-ends of fair-speech, and if it be he, we have as very a knave in our company as dwelleth in all these parts. Then said Hopeful, Ask him; methinks he should not be ashamed of his name. So Christian came up with him again, and said, Sir, you talk as if you knew something more than all the world doth; and if I take not my mark amiss, I deem I have half a guess of you: Is not your name Mr. By-ends of fair-speech?

By-ends: This is not my name, but indeed it is a nickname 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.

Christian: But did you never give an occasion to men to call you by this name?

By-ends: 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.

Christian: 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.

By-ends: Well, if you will thus imagine, I cannot help it; you shall 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.

Now 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 school-master in love-gain, which is a market-town in the County of Coveting, in the North. This school-master taught them the Art of Getting, either by violence, cousenage, 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 upon the road before us? For Christian and Hopeful were yet within view.

By-ends: They are a couple of far country-men, 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 all going on a 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 opinions 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 head-strong manner, conclude that it is 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 are 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: Nay, and hold you there still, good Mr By-ends; for 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; 'tis best to make hay when the sun shines; you see how the bee lieth still all winter, and bestirs her only when she can have profit with pleasure. God sends sometimes rain, and sometimes sun-shine; 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 brothers, 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, etc., 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 extraordinarily zealous in some points of religion that he meddled not with before, may he not use these 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 endeavor 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 of 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 of 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, etc., 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 dissenting, to serve them, some of his principles, this argues:

(1) That he is of a self-denying, temper;

(2) Of a sweet and winning deportment; and so

(3) 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 has improved in his parts and industry thereby, be counted as one that pursues his call, and the opportunity put into his hands to do good.

And now to the second part of the question, which concerns the tradesman you mentioned. Suppose such a 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 that 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.

This answer, thus made by this Mr. Money-love 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 the 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. By-ends and them, at their parting a little before.

Interpretation:

By-ends is a typical Christian character who is selfish in accumulating wealth and assets but intends to go to the Celestial City on pilgrimage. He hails from the wealthy Town of Fair Speech. He is influenced by his mentors in this town. They are lord Turn - about, lord Time-server, lord Fair-speech. By-ends likes religion when it "goes in silver slippers," with the sun shining and the people applauding. By-ends is a nickname given to him by friends because of his knack in snatching every opportunity for profit that falls in his way. By-ends works only at opportune time. He waits for wind and tide to serve God.

There are millions in Christendom likened to By-ends. Though they get their burden of sins removed at the Cross and the Sepulchre after entering through the Wicket Gate, they are earthly-minded. They love to go to church only for material blessings as their religion goes in silver or gold slippers and not in rags. In the City of Destruction, their town is permanently established. Those who are of this town make a fair speech without any flaw on any religious subject concerning God, Jesus, etc, but deny their faith by works. They are good orators. When circumstances are not in their favor, they make a turn about from their faith. They are particular about their time. They seek God when they find time. They pray only when they are in want.

By-ends says, 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. He is not interested in advancing God's kingdom aggressively but is mostly interested in securing his life and estate.

The other relations are Mr Smooth-man, Mr Facing-both-ways, Mr Anything; and the Parson of our Parish, Mr Two-tongues. A Christian of this character is smooth in his talk; faces both ways in one leg in the world and another leg in the Celestial City. In the world, he appears to be a gentleman of good quality but in the eyes of God, he is dead. He has the DNA of his great grand father, a waterman who looks one way and rows another. He gets most of his earthly possession by his knack or tricks. He faces both ways, a path of righteousness and another path of unrighteousness as the need arises. He is a double tongued man. He can be easily manipulated in the world. He is also the parson of parish. He occupies a prominent position in the church or in God's ministry to be seen and appreciated by others.

Christians likened to By-ends are taught by the Gripe-man, a school master in love-gain, hailing from another town, called the County of Coveting in the City of Destruction. In many churches and evangelical meetings, the people of God are taught how to get money or property in multiplication by sowing seeds in their projects. Mr Hold-the-world is the school fellow of By-ends. The doctrines being taught to them revolve on inheritance of properties, car, etc, and not on cross-bearing, narrow way, etc. They are taught to covet the best things in the City of Destruction. If believers leave their churches, the pastors likened to By-ends become desperate as they have to forgo the tithes of such believers. They are lovers of tithes more than the Lord's sheep under their care. They want all to be saved by means of material benefits available after accepting Jesus. According to them, all legal benefits can be accepted even if discipleship demands forsaking any legal or lawful benefit for the sake of the Kingdom of God. " All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any" (I Cor.6:12). They hold the world while striving to enter the kingdom of God.

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