And now, being somewhat in comfort and courage before, we may the
more quietly consider everything, which is somewhat more hard and
difficult to do when the heart is before taken up and oppressed
with the troublous affection of heavy sorrowful fear. Let us
therefore examine now the weight and the substance of those bodily
pains which you rehearsed before as the sorest part of this
persecution. They were, if I remember you right, thraldom,
imprisonment, and painful and shameful death. And first let us, as
reason is, begin with the thraldom, for that was, as I remember it,
the first.
VINCENT: I pray you, good uncle, say then somewhat of that. For
methinketh, uncle, that captivity is a marvellous heavy thing,
namely when they shall (as they most commonly do) carry us far from
home into a strange unknown land.
ANTHONY: I cannot deny that some grief it is, cousin, indeed. But
yet, as for me, it is not half so much as it would be if they could
carry me out into any such unknown country that God could not know
where nor find the means to come at me!
But now in good faith, cousin, if my migration into a strange
country were any great grief unto me, the fault should be much in
myself. For since I am very sure that whithersoever man convey me,
God is no more verily here than he shall be there, if I get (as I
can, if I will) the grace to set mine whole heart upon him and long
for nothing but him, it can then make no matter to my mind, whether
they carry me hence or leave me here. And then, if I find my mind
much offended therewith, that I am not still here in mine own
country, I must consider that the cause of my grief is mine own
wrong imagination, whereby I beguile myself with an untrue
persuasion, thinking that this were mine own country. Whereas in
truth it is not so, for, as St. Paul saith, "We have here no city
nor dwelling-country at all, but we seek for one that we shall come
to." And in whatsoever country we walk in this world, we are but as
pilgrims and wayfaring men. And if I should take any country for
mine own, it must be the country to which I come and not the
country from which I came. That country, which shall be to me then
for a while so strange, shall yet perdy be no more strange to
me--nor longer strange to me, neither--than was mine own native
country when first I came into it. And therefore if my being far
from hence be very grievous to me, and I find it a great pain that
I am not where I wish to be, that grief shall in great part grow
for lack of sure setting and settling my mind in God, where it
should be. And when I mend that fault of mine, I shall soon ease my
grief.
Now, as for all the other griefs and pains that are in captivity,
thraldom, and bondage, I cannot deny that many there are and great.
Howbeit, they seem yet somewhat the more--what say I, "somewhat"? I
may say a great deal the more--because we took our former liberty
for a great deal more than indeed it was.
Let us therefore consider the matter thus: Captivity, bondage, or
thraldom, what is it but the violent restraint of a man, being so
subdued under the dominion, rule, and power of another that he must
do whatever the other please to command him, and may not do at his
liberty such things as he please himself? Now, when we shall be
carried away by a Turk and be fain to be occupied about such things
as he please to set us, we shall lament the loss of our liberty and
think we bear a heavy burden of our servile condition. And we shall
have, I grant well, many times great occasion to do so. But yet we
should, I suppose, set somewhat the less by it, if we would
remember well what liberty that was that we lost, and take it for
no larger than it was indeed. For we reckon as though we might
before do what we would, but in that we deceive ourselves. For what
free man is there so free that he can be suffered to do what he
please? In many things God hath restrained us by his high
commandment--so many, that of those things which we would otherwise
do, I daresay it be more than half. Howbeit, because (God forgive
us) we forbear so little for all that, but do what we please as
though we heard him not, we reckon our liberty never the less. But
then is our liberty much restrained by the laws made by man, for
the quiet and politic governance of the people. And these too
would, I suppose, hinder our liberty but little, were it not for
the fear of the penalties that fall thereupon. Look then, whether
other men who have authority over us never command us some business
which we dare not but do, and therefore often do it full sore
against our wills. Some such service is sometimes so painful and so
perilous too, that no lord can command his bondsmen worse, and
seldom doth command him half so sore. Let every free man who
reckoneth his liberty to stand in doing what he please, consider
well these points, and I daresay he shall then find his liberty
much less than he took it for before.
And yet have I left untouched the bondage that almost every man is
in who boasteth himself for free--the bondage, I mean, of sin. And
that it be a true bondage, I shall have our Saviour himself to bear
me good record. For he saith, "Every man who committeth sin is the
thrall, or the bondsman, of sin." And then if this be thus (as it
must needs be, since God saith it is so), who is there then who can
make so much boast of his liberty that he should take it for so
sore a thing and so strange to become through chance of war,
bondsman unto a man, since he is already through sin become
willingly thrall and bondsman unto the devil?
Let us look well how many things, and of what vile wretched sort,
the devil driveth us to do daily, through the rash turns of our
blind affections, which we are fain to follow, for our faultful
lack of grace, and are too feeble to refrain. And then shall we
find in our natural freedom our bondservice such that never was
there any man lord of any so vile a bondsman that he ever would
command him to so shameful service. And let us, in the doing of our
service to the man that we be slave unto, remember what we were
wont to do about the same time of day while we were at our free
liberty before, and would be well likely, if we were at liberty, to
do again. And we shall peradventure perceive that it were better
for us to do this business than that. Now we shall have great
occasion of comfort, if we consider that our servitude, though in
the account of the world it seem to come by chance of war, cometh
unto us yet in very deed by the provident hand of God, and that for
our great good if we will take it well, both in remission of sins
and also as matter of our merit.
The greatest grief that is in bondage or captivity, I believe, is
this: that we are forced to do such labour as with our good will we
would not. But then against that grief, Seneca teacheth us a good
remedy: "Endeavour thyself evermore that thou do nothing against
thy will, but the things that we see we shall needs do, let us
always put our good will thereto."
VINCENT: That is soon said, uncle, but it is hard to do.
ANTHONY: Our froward mind maketh every good thing hard, and that
to our own more hurt and harm. But in this case, if we will be good
Christian men, we shall have great cause gladly to be content, for
the great comfort that we may take thereby. For we remember that in
the patient and glad doing of our service unto that man for God's
sake, according to his high commandment by the mouth of St. Paul,
_"Servi obedite dominis carnalibus,"_ we shall have our thanks and
our whole reward of God.
Finally, if we remember the great humble meekness of our Saviour
Christ himself--that he, being very almighty God, "humbled himself
and took the form of a bondsman or slave," rather than that his
Father should forsake us--we may think ourselves very ungrateful
caitiffs (and very frantic fools, too) if, rather than to endure
this worldly bondage for awhile, we would forsake him who hath by
his own death delivered us out of everlasting bondage to the devil,
and who will for our short bondage give us everlasting liberty.
VINCENT: Well fare you, good uncle, this is very well said! Albeit
that bondage is a condition that every man of any spirit would be
very glad to eschew and very loth to fall in, yet have you well
made it so open that it is a thing neither so strange nor so sore
as it before seemed to me. And specially is it far from such as any
man who hath any wit should, for fear of it, shrink from the
confession of his faith. And now, therefore, I pray you, speak
somewhat of imprisonment.