ASCHAM'S DEDICATION.

DIVE ELIZABETHÆ.

Most Excellent Princess,

HE unlearned persons hath perfectly learned this lesson, that no one matter maketh more difference betwixt man and man, than doth learning. And though learning bring to every kind of man (who godly doth use it) the truest pleasure, the surest profit, the greatest praise, that can be either gotten in earth or given from heaven, (heaven itself only excepted,) yet is not learning more fit and necessary to any other person, than it is to a prince. For we subjects are, by duty, and ought to be by reason, obeyers and followers; and so as scholars and learners: you princes are, in dignity, and ought to be in worthiness, commanders and leaders, and therefore as masters and teachers. And how shall he lead another, that cannot go himself; or what shall he teach, that nothing hath learned? But, how happy be we, that have a prince who knoweth full well, that that prince is unhappy for himself, and all his, who knoweth nothing, but by another man's head: nor must see nothing, but by other men's eyes: nor will hear nothing, but by other men's ears: nor can speak nothing, but by another man's tongue. Such a monster, with

out head, eyes, ears, and tongue, were marvellous to be seen, more perilous to be had, but most perilous to be made keeper of others. And yet was he a very wise man, that made this the very figure of an unlearned,

and of an unruly prince.

The deformity and hurt of ignorance, the comeliness and good of learning in a prince, is well set out, as your majesty well knoweth, in Xenophon and Isocrates; but yet no otherwise, than like a well painted image, without sense, without life, in comparison of that lively voice and trump of the HOLY GHOST, sounding daily in every good Christian prince's ears, Nunc reges intelligite: Erudimini qui judicatis terram; and that joined with a terrible sore threat, Ne forte irascatur Dominus, et pereatis de via justa.

Some, supposed wise men, would not have princes learned but proud is their wisdom, that will needs be wiser than the HOLY GHOST; and such is their wisdom, that would fill their own coffers by the folly of their prince. Therefore, let no good prince be ashamed of good learning, and namely of God's learning, seeing God himself doth will them thereunto, and that by the voice of such a teacher, as a prince, be he never so great, never so wise, may well enough become his scholar. For this teacher was not only a king himself, but the best king, and best learned king, that ever God made king upon earth. And he was brought up in that school where the HOLY GHOST himself was master; and he such a doer and worker in that school, as his hand and tongue was his master's chiefest pen and style, as he witnesseth in plain words himself, Lingua mea calamus scribæ velociter scribentis. This king was also nighest in authority, and highest in favour with God, King of all kings: for what king, or man else,

heard ever so friendly a word from God's own mouth, Inveni virum secundum cor meum? How oft doth God say in Scripture, I will do so, and I will not do So, for my servant David's sake? How happy is that prince, of whom God will speak so? But how more happy is that prince and all his too, for whom God will do so? And therefore, what a comfort is it to a godly prince, to learn of such a teacher; to follow such a guide; to read his life; to see his acts; to have his counsel always at hand, not only for the best civil government over his people, but for his own private life betwixt him and God.

It is most true that St. Hierom saith: That every man's own conscience is the best commentary to understand, with most profit, the Psalms of David; for benefits to give thanks; for offences to ask pardon; for misery to seek comfort; for injury to pray aid. For, no man can read David's Psalms attentively, but he shall see all his own faults, all his own necessities, all his outward deeds, all his inward thoughts, set before

his eyes.

And yet is it as true, that the thoughts and sayings of David, being a prince, cannot be neither so properly applied, nor so deeply understood, by any other person as by a prince. For, the like state and dignity, the like charge and authority, do breed like thoughts, like purposes, like counsellors, like acts, like events. Private persons feel not commonly the thoughts of princes. Few servants in common families have like thoughts with the meanest masters. Therefore, such as be likest David in life, affairs, state, and dignity may have the likest thoughts, and use the likest talk with God, that David had.

A prince, no private person, can run thoroughly out

the whole course of David's life; as, to begin his young years in God's fear; to pass through troubles and cares, perils and dangers; by injuries of greatest enemies; by unkindness of nearest friends; by false surmises; by wrong imprisonments; by daily threats, and fear of death into safety of life, were benefits of God to David, being a private man, common also to many other good private men. But, to be carried from such private misery up to princely state and felicity, is only the dealing of God with such princes, who are specially regarded of God, as David was, and commit themselves wholly and only to God, as David did.

And how did God deal with David when he had

made him a king? First, he saw the fall of all his enemies; and all their ungodly race and bloody faction rooted out. And though God put into his hand the life of all those that cruelly before had sought for his death, yet not any his private revenge for private injuries, but God's open punishment, brought them all under his feet. God gave him glorious victories over all outward enemies; and speedy * meetings with all inward conspiracies; and after blessed him with a quiet government, and gave him requiem circumquaque ab universis inimicis ejus, with happy days, with an obedient people; where common justice was duly executed, and private right to every man defended; all crafty Achitophels removed out of place, and good, wise, and quiet Hushaies bearing greatest authority.

These blessings of God to king David were great, but there followed far greater, both for the comfort of himself and the happiness of his subjects; for he heard of God's own mouth, "Thine own seed shall sit in thy To meet with, in the language of that age, was to oppose, to counteract, to repress.