صور الصفحة
PDF
النشر الإلكتروني

to have so gracious consideration!" Wherewithal Master Pope taking his leave of him, could not refrain from weeping. Which Sir Thomas More perceiving, comforted him in this wise, “Quiet yourself, good Master Pope, and be not discomforted, for I trust that we shall once in heaven see each other full merrily, where we shall be sure to live and love together, in joyful bliss eternally." Upon whose departure Sir Thomas More, as one that has been 10 invited to some solemn feast, changed himself into his best apparel. Which Master Lieutenant espying, advised him to put it off, saying, that he who should have it was but a javill.3 "What, Master Lieutenant?" quoth he, "shall 15 I account him a javill, that shall do me this day so singular a benefit? Nay, I assure you, were it cloth of gold, I should think it well bestowed on him, as St. Cyprian did, who gave his executioner thirty pieces of gold." And 20 albeit at length, through Master Lieutenant's importunate persuasion, he altered his apparel, yet, after the example of the holy martyr St. Cyprian, did he, of that little money that was left him, send an angel of gold to his execu- 25 tioner. And so was he brought by Master Lieutenant out of the Tower, and from thence led towards the place of execution. Where, going up the scaffold, which was so weak that it was ready to fall, he said merrily to the 30 Lieutenant, "I pray you, Master Lieutenant, see me safe up, and for my coming down let me shift for myself." And then desired he all the people thereabout to pray for him, and to bear witness with him, that he should now 35 there suffer death in and for the faith of the holy Catholic Church. Which done, he kneeled down, and, after his prayers said, turned to the executioner with a cheerful countenance, and said unto him, "Pluck up thy spirits, man, and 40 be not afraid to do thine office: my neck is very short, take heed, therefore, thou strike not awry for saving of thine honesty." So passed Sir Thomas More out of this world to God, upon the very same day which he most desired. 45 Soon after his death came intelligence thereof to the Emperor Charles.5 Whereupon he sent for Sir Thomas Eliott, our English ambassador, and said to him, "My Lord ambassador, we understand that the King, your 50 master, hath put his faithful servant and grave wise counsellor, Sir Thomas More, to death." Whereupon Sir Thomas Eliott answered that he understood nothing thereof. "Well," said the Emperor, "it is too true: and this will we 55 say, that had we been master of such a servant,

A low worthless fellow, a scoundrel.

4 A gold coin first struck in the reign of Edward IV. Charles I., King of Spain, who became Holy Roman Emperor as Charles V. in 1519.

of whose doings ourselves have had these many years no small experience, we would rather have lost the best city of our dominions, than have lost such a worthy Counsellor." Which matter 5 was by the same Sir Thomas Eliott to myself, to my wife, to Mr. Clement and his wife, to Mr. John Heywood and his wife, and unto divers others his friends accordingly reported.

Hugh Latimer

c. 1491-1555

THE PLOWERS

(From a Sermon preached at St. Paul's, 18th January, 1548)

I told you in my first sermon, honourable audience, that I purposed to declare unto you two things. The one, what seed should be sown in God's field, in God's plough land. And the other, who should be the sowers. That is to say, what doctrine is to be taught in Christ's church and congregation, and what men should be the teachers and preachers of it. The first part I have told you in the three sermons past, in which I have assayed to set forth my plough, to prove what I could do. And now I shall tell you who be the ploughers: for God's word is a seed to be sown in God's field, that is, the faithful congregation, and the preacher is the sower. And it is in the gospel: Erivit qui seminat seminare semen suum: "He that soweth, the husbandman, the ploughman, went forth to sow his seed." So that a preacher is resembled to a ploughman, as it is in another place: Nemo admota arato manu, et a tergo respiciens, aptus est regno Dei. "No man that putteth his hand to the plough, and looketh back, is apt for the kingdom of God." That is to say, let no preacher be negligent in doing his office. . . . For preaching of the gospel is one of God's ploughworks, and the preacher is one of God's ploughmen. Ye may not be offended with my similitude, in that I compare preaching to the labour and work of ploughing, and the preacher to a ploughman. Ye may not be offended with this my similitude; for I have been slandered of some persons for such things. . . . A prelate is that man whatsoever he be, that hath a flock to be taught of him; whosoever hath any spiritual charge in the faithful congregation, and whosoever he be that hath cure of souls. . . . And how few of them there be throughout this realm that give meat to their flock as they should do, the visitors can best tell. Too few, too few; the more is the pity, and never so few as now.

By this, then, it appeareth that a prelate, or any that hath cure of souls, must diligently and substantially work and labour. Therefore

butterfly glorieth not in her own deeds, nor preferreth the traditions of men before God's word; it committeth not idolatry, nor worshippeth false gods. But London cannot abide 5 to be rebuked; such is the nature of man. If they be pricked, they will kick; if they be rubbed on the gall, they will wince; but yet they will not amend their faults, they will not be ill spoken of. But how shall I speak well of them?

saith Paul to Timothy, Qui episcopatum desiderat, hic bonum opus desiderat: "He that desireth to have the office of a bishop, or a prelate, that man desireth a good work." Then if it be a good work, it is work: ye can make but a work of it. It is God's work, God's plough, and that plough God would have still going. 10 If you could be content to receive and follow

Such then as loiter and live idly, are not good prelates, or ministers. . . . How many such prelates, how many such bishops, Lord, for thy mercy, are there now in England? And what shall we in this case do? shall we company 15 with them? O Lord, for thy mercy! shall we not company with them? O Lord, whither shall we flee from them? But "cursed be he that doth the work of God negligently or guilefully." A sore word for them that are 20 negligent in discharging their office, or have done it fraudulently; for that is the thing that maketh the people ill.

the word of God, and favour good preachers, if you could bear to be told of your faults, if you could amend when you hear of them, if you would be glad to reform that is amiss; if I might see any such inclination in you, that leave to be merciless, and begin to be charitable, I would then hope well of you. But London was never so ill as it is now. In times past men were full of pity and compassion, but now there is no pity; for in London their brother shall die in the streets for cold, he shall lie sick at the door between stock and stock, I cannot tell what to call it, and perish there for hunger; was there any more unmercifulness in Nebo? I think not. In times past, when any rich man died in London, they were wont to help the poor scholars of the university with exhibition. When any man died, they would bequeath great sums of money toward the relief of the

But true it must be that Christ saith, Multi sunt vocati, pauci vero electi: “Many are called, 25 but few are chosen." . . . Now what shall we say of these rich citizens of London? What shall I say of them? Shall I call them proud men of London, malicious men of London, merciless men of London? No, no, I may not 30 poor. When I was a scholar in Cambridge

myself, I heard very good report of London, and knew many that had relief of the rich men of London, but now I can hear no such good report, and yet I enquire of it, and hearken for it; but now charity is waxen cold, none helpeth the scholar, nor yet the poor. And in those days, what did they when they helped the scholars? Marry, they maintained and gave them livings that were very papists, and pro

say so; they will be offended with me then.
Yet must I speak. For is there not reigning in
London as much pride, as much covetousness,
as much cruelty, as much oppression, as much
superstition, as was in Nebo? Yes, I think, 35
and much more too. Therefore I say, repent,
O London; repent, repent. Thou hearest thy
faults told thee, amend them, amend them.
I think if Nebo had had the preaching that
thou hast, they would have converted. And, 40 fessed the pope's doctrine; and now that the

you rulers and officers, be wise and circumspect,
look to your charge, and see you do your duties;
and rather be glad to amend your ill living than
to be angry when you are warned or told of
your fault. What ado was there made in 45
London at a certain man, because he said (and
indeed at that time on a just cause), "Bur-
gesses!" quoth he, "nay, Butterflies." Lord,
what ado there was for that word! And yet
would God they were no worse than butter- 50
flies! Butterflies do but their nature: the
butterfly is not covetous, is not greedy of other
men's goods; is not full of envy and hatred, is
not malicious, is not cruel, is not merciless. The

knowledge of God's word is brought to light, and many earnestly study and labour to set it forth, now almost no man helpeth to maintain them.

Oh London, London! repent, repent; for I think God is more displeased with London than ever He was with the city of Nebo. Repent therefore, repent, London, and remember that the same God liveth now that punished Nebo, even the same God, and none other; and He will punish sin as well now as He did then: and He will punish the iniquity of London, as well as He did then of Nebo. Amend therefore. And ye that be prelates, look well to your office: for

A city on the east side of the Jordan, which was 55 right prelating, is busy labouring, and not taken from the Israelites by the Moabites. Latimer says in a foregoing passage: "Among (the cities of Moab) there was one called Nebo, which was much reproved for idolatry, superstition, pride, avarice, cruelty, tyranny and for hardness of heart; and for these sins was plagued of God and destroyed."

lording. Therefore preach and teach, and let your plough be doing. Ye lords, I say, that live like loiterers, look well to your office: 2 Post and post.

the plough is your office and charge. If you live idle and loiter, you do not your duty, you follow not your vocation: let your plough therefore be going, and not cease, that the ground may bring forth fruit.

But now methinketh I hear one say unto me: Wot ye what you say? Is it a work? Is it a labour? How then hath it happened that we have had so many hundred years so many unpreaching prelates, lording loiterers, and idle 10 ministers? Ye would have me here to make answer, and to shew the cause thereof. Nay, this land is not for me to plough; it is too stony, too thorny, too hard for me to plough. They have so many things that make for them, 15 many things to lay for themselves, that it is not for my weak team to plough them. They have to lay for themselves long customs, ceremonies and authority, placing in parliament, and many things more. And I fear me 20 this land is not yet ripe to be ploughed: for, as the saying is, it lacketh weathering:3 this gear lacketh weathering; at least way it is not for me to plough. For what shall I look for among thorns, but pricking and scratching? 25 What among stones, but stumbling? What (I had almost said) among serpents, but stinging? But this much I dare say, that since lording and loitering hath come up, preaching hath come down, contrary to the apostles' 30 times: for they preached and lorded not, and now they lord and preach not. For they that be lords will ill go to plough: it is no meet office for them; it is not seeming for their state.

4

body, so must we also have the other for the satisfaction of the soul, or else we cannot live long ghostly. For as the body wasteth and consumeth away for lack of bodily meat, so 5 doth the soul pine away for default of ghostly meat. But there be two kinds of inclosing, to let or hinder both these kinds of ploughing; the one is an inclosing to let or hinder the bodily ploughing, and the other to let or hinder the holiday-ploughing, the church ploughing. And as diligently as the husbandman plougheth for the sustentation of the body, so diligently must the prelates and ministers labour for the feeding of the soul: both the ploughs must still be going, as most necessary for man. And wherefore are magistrates ordained, but that the tranquility of the commonweal may be confirmed, limiting both ploughs.

But now for the default of unpreaching prelates, methinks I could guess what might be said for excusing of them. They are so troubled with lordly living, they be so placed in palaces, couched in courts, ruffiing in their rents," dancing in their dominions, burdened with embassages, pampering of their paunches, like a monk that maketh his jubilee; munching in their mangers, and moiling in their gay manors and mansions, and so troubled with loitering in their lordships, that they cannot attend it. They are otherwise occupied, some in the king's matters, some are ambassadors, some of the privy council, some to furnish the court, some are Lords of the Parliament, some

mints.

Thus came up lording loiterers: thus crept in 35 are presidents, and some comptrollers of unpreaching prelates; and so have they long continued. For how many unlearned prelates have we now at this day? And no marvel: for if the ploughmen that now be were made lords, they would clean give over ploughing; 40 they would leave off their labour, and fall to lording outright, and let the plough stand: and then both ploughs not walking, nothing should be in the commonweal but hunger. For ever since the prelates were made lords and nobles, 45 the plough standeth, there is no work done, the people starve. They hawk, they hunt, they card, they dice; they pastime in their prelacies with gallant gentlemen, with their dancing minions, and with their fresh companions, so 50 that ploughing is set aside: and by the lording and loitering, preaching and ploughing is clean gone. And thus if the ploughmen of the country were as negligent in their office as prelates be, we should not long live, for lack of sustenance. And as it is necessary for to have this ploughing for the sustentation of the

3 Exposure to the air for drying purposes.

55

And now I would ask a strange question: who is the most diligent bishop and prelate in all England, that passeth all the rest in doing his office? I can tell, for I know him, who it is: I know him well. But now I think I see you listening and hearkening that I should name him. There is one that passeth all the other, and is the most diligent prelate and preacher in all England. And will ye know who it is? I will tell you: it is the Devil. He is the most diligent preacher of all other; he is never out of his diocese; he is never from his cure; ye shall never find him unoccupied; he is ever in his parish; he keepeth residence at all times; ye shall never find him out of the way, call for him when you will he is ever at home; the diligentest preacher in all the realm; he is ever at his plough: no lording nor loitering can hinder him; he is ever applying his business, ye shall never find him idle, I warrant you. . . .

4 Spiritually.

5 Putting on airs, or swaggering, because of their riches

or rents.

Oh that our prelates would be as diligent to sow the corn of good doctrine, as Satan is to sow cockle and darnel! . .

But in the meantime the prelates take their pleasures. They are lords, and no labourers, 5 but the devil is diligent at his plough. He is no unpreaching prelate: he is no lordly loiterer from his cure, but a busy ploughman; so that among all the prelates, and among all the pack of them that have cure, the devil shall go for 10 my money, for he still applieth his business. Therefore ye unpreaching prelates, learn of the devil: to be diligent in doing of your office, learn of the devil: and if you will not learn of God nor of good men for shame learn of the 15 devil. Howbeit there is now very good hope that the king's majesty, being by the help of good governance of his most honourable counsellors, he is trained and brought up in learning, and knowledge of God's word, will 20 shortly provide a remedy, and set an order herein; which thing that it may so be, let us pray for him. Pray for him, good people: pray for him. Ye have great cause and need to pray for him.

DESCRIPTION OF HIS FATHER

(From First Sermon preached before King Edward VIth, March 8th, 1549)

My Father was a yeoman, and had no lands

Roger Ascham

1515-1568

ASCHAM EXPLAINS THE PURPOSE OF
HIS BOOK

(From the Preface to The Schoolmaster, pub.
1570)

Yet some men, friendly enough of nature, but of small judgment in learning, do think I take too much pains and spend too much time in setting forth these children's affairs. But those good men were never brought up in Socrates' school, who saith plainly, that no man goeth about a more goodly purpose, than he that is mindful of the good bringing up both of his own and other men's children.

Therefore, I trust, good and wise men will think well of this my doing. And of other, that think otherwise, I will think myself, they are but men to be pardoned for their folly and pitied for their ignorance.

In writing this book, I have had earnest 25 respect to three special points, truth of religion, honesty in living, right order in learning. In which three ways, I pray God, my poor children may diligently walk; for whose sake, as nature would and reason required and necessity also 30 somewhat compelled, I was the willinger to take these pains.

For, seeing at my death I am not like to leave them any great store of living, therefore in my lifetime I thought good to bequeath unto

Testament, the right way to good learning: which if they follow with the fear of God, they shall very well come to sufficiency of living.

of his own, only he had a farm of three or four 35 them in this little book, as in my Will and pounds by year at the uttermost, and hereupon he tilled so much as kept half a dozen men. He had walk for a hundred sheep; and my mother milked thirty kine. He was able and did find the king a harness, with himself and 40 his horse, while he came to the place that he should receive the king's wages. I can remember that I buckled his harness when he went unto Blackheath field. He kept me to school, or else I had not been able to have preached 45 specially this my Schoolmaster was provided.

I wish also, with all my heart, that young Mr. Rob. Sackville' may take that fruit of this labour, that his worthy grandfather purposed he should have done; and if any other do take either profit or pleasure hereby, they have cause to thank Mr. Robert Sackville, for whom

THE TRAINING OF CHILDREN

(From the same)

before the king's majesty now. He married my sisters with five pounds, or twenty nobles apiece; so that he brought them up in godliness and fear of God. He kept hospitality for his poor neighbors, and some alms he gave to the 50 poor. And all this did he of the said farm, where he that now hath it payeth sixteen pounds by year, or more, and is not able to do anything for his prince, for himself, nor for his children, or give a cup of drink to the 55 not so true as some men ween: for, the matter poor.

• Parish.

7 i. e. I'll stake my money on the devil.

1 A sheep-walk in a pasture.

Yet, some will say, that children of nature1 love pastime, and mislike learning: because, in their kind, the one is easy and pleasant, the other hard and wearisome, which is an opinion

lieth not so much in the disposition of them

1 Second Earl of Dorset (1561-1609), whose education was entrusted to Ascham by his grandfather, Sir Richard Sackville.

1 Naturally.

that be young, as in the order and manner of bringing up, by them that be old, nor yet in the difference of learning and pastime. For, beat a child, if he dance not well, and cherish him though he learn not well, ye shall have him unwilling to go to dance, and glad to go to his book. Knock him always, when he draweth his shaft2 ill, and favour him again, though he fault at his book, ye shall have him very loth to

allured from innocency, delighted in vain sights, filled with foul talk, crooked with wilfulness, hardened with stubbornness, and let loose to disobedience, surely it is hard with 5 gentleness, but unpossible with severe cruelty, to call them back to good frame again. For, where the one perchance may bend it, the other shall surely break it; and so instead of some hope, leave an assured desperation, and shame

point in all mischief, as Xenophon doth most truely and most wittily mark.

Therefore, to love or to hate, to like or contemn, to ply this way or that way to good or to bad, ye shall have as ye use a child in his youth.

be in the field, and very willing to be in the 10 less contempt of all goodness, the farthest school. Yea, I say more, and not of myself, but by the judgment of those, from whom few wise men will gladly dissent, that if ever the nature of man be given at any time, more than other, to receive goodness, it is in innocency of 15 young years, before that experience of evil have taken root in him. For, the pure clean wit of a sweet young babe is like the newest wax, most able to receive the best and fairest printing: and like a new bright silver dish never occupied, 20 to receive and keep clean any good thing that is put into it.

4

And one example, whether love or fear doth work more in a child, for virtue and learning, I will gladly report: which may be heard with some pleasure, and followed with more profit. Before I went into Germany, I came to Brodegate in Leicestershire, to take my leave of that noble Lady Jane Grey, to whom I was exceeding much beholden. Her parents, the Duke and Duchess, with all the household, Gentlemen and Gentlewomen, were hunting in the Park: I found her, in her chamber, reading Phodon Platonis in Greek, and that with as much delight, as some gentlemen would read a merry tale in Bocace. After salutation, and duty done, with some other talk, I asked her why she would lose such pastime in the Park? Smiling she answered me: I wisse,7 all their sport in the Park is but a shadow to that pleasure, that I find in Plato: Alas good folk, they never felt

And thus, will in children, wisely wrought withal, may easily be won to be very well willing to learn. And wit in children, by 25 nature, namely memory, the only key and keeper of all learning, is readiest to receive, and surest to keep any manner of thing, that is learned in youth: this, lewd3 and learned, by common experience, know to be most true. 30 For we remember nothing so well when we be old, as those things which we learned when we were young: and this is not strange, but common in all nature's works. Every man sees (as I said before) new wax is best for printing: 35 what true pleasure meant. And how came you new clay, fittest for working: new shorn wool, aptest for soon and surest dying: new fresh flesh, for good and durable salting. And this similitude is not rude, nor borrowed of the larder house, but out of his schoolhouse, of 40 whom the wisest of England need not be ashamed to learn. Young grafts grow not only soonest, but also fairest, and bring always forth the best and sweetest fruit: young whelps learn easily to carry: young poppinjays learn quickly 45 to speak: and so, to be short, if in all other things, though they lack reason, sense, and life, the similitude of youth is fittest to all goodness, surely nature, in mankind, is most beneficial and effectual in this behalf.

Madame, quoth I, to this deep knowledge of pleasure, and what did chiefly allure you unto it: seeing, not many women, but very few men have attained thereunto? I will tell you, quoth she, and tell you a truth, which perchance ye will marvel at. One of the greatest benefits, that ever God gave me, is that he sent me so sharp and severe parents, and so gentle a schoolmaster. For when I am in presence either of father or mother, whether I speak, keep silence, sit, stand, or go, eat, drink, be merry, or sad, be sewing, playing, dancing, or doing anything else, I must do it, as it were, in such weight, measure, and number, 50 even so perfectly as God made the world, or else I am so sharply taunted, so cruelly threatened, yea presently sometimes with pinches, nips, and bobs, and other ways, which I will not name, for the honour I bear them, so without measure misordered, that I think myself in

Therefore, if to the goodness of nature be joined the wisdom of the teacher, in leading young wits into a right and plain way of learning, surely, children, kept up in God's fear, and governed by His grace, may most 55 easily be brought well to serve God and country both by virtue and wisdom.

But if will and wit, by farther age, be once

[blocks in formation]
[blocks in formation]
« السابقةمتابعة »