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Order which ye have ordained to regulate printing：that no book；
pamphlet； or paper shall be henceforth printed； unless the same be
first approved and licensed by such； or at least one of such； as
shall be thereto appointed。 For that part which preserves justly
every man's copy to himself； or provides for the poor； I touch not；
only wish they be not made pretences to abuse and persecute honest
and painful men； who offend not in either of these particulars。
But that other clause of licensing books； which we thought had died
with his brother quadragesimal and matrimonial when the prelates
expired； I shall now attend with such a homily； as shall lay before
ye； first the inventors of it to be those whom ye will be loath to
own； next what is to be thought in general of reading； whatever
sort the books be； and that this Order avails nothing to the
suppressing of scandalous； seditious； and libellous books； which
were mainly intended to be suppressed。 Last； that it will be
primely to the discouragement of all learning； and the stop of
truth； not only by disexercising and blunting our abilities in what
we know already； but by hindering and cropping the discovery that
might be yet further made both in religious and civil wisdom。
I deny not； but that it is of greatest concernment in the Church
and Commonwealth； to have a vigilant eye how books demean
themselves as well as men； and thereafter to confine； imprison； and
do sharpest justice on them as malefactors。 For books are not
absolutely dead things； but do contain a potency of life in them to
be as active as that soul was whose progeny they are； nay； they do
preserve as in a vial the purest efficacy and extraction of that
living intellect that bred them。 I know they are as lively； and as
vigorously productive； as those fabulous dragon's teeth； and being
sown up and down； may chance to spring up armed men。 And yet； on
the other hand； unless wariness be used； as good almost kill a man
as kill a good book。 Who kills a man kills a reasonable creature；
God's image； but he who destroys a good book； kills reason itself；
kills the image of God； as it were in the eye。 Many a man lives a
burden to the earth； but a good book is the precious life…blood of
a master spirit； embalmed and treasured up on purpose to a life
beyond life。 'Tis true； no age can restore a life； whereof perhaps
there is no great loss； and revolutions of ages do not oft recover
the loss of a rejected truth； for the want of which whole nations
fare the worse。
We should be wary therefore what persecution we raise against
the living labours of public men； how we spill that seasoned life
of man； preserved and stored up in books； since we see a kind of
homicide may be thus committed； sometimes a martyrdom； and if it
extend to the whole impression； a kind of massacre； whereof the
execution ends not in the slaying of an elemental life； but strikes
at that ethereal and fifth essence； the breath of reason itself；
slays an immortality rather than a life。 But lest I should be
condemned of introducing license； while I oppose licensing； I
refuse not the pains to be so much historical； as will serve to
show what hath been done by ancient and famous commonwealths
against this disorder； till the very time that this project of
licensing crept out of the Inquisition； was catched up by our
prelates； and hath caught some of our presbyters。
In Athens； where books and wits were ever busier than in any
other part of Greece； I find but only two sorts of writings which
the magistrate cared to take notice of； those either blasphemous
and atheistical； or libellous。 Thus the books of Protagoras were
by the judges of Areopagus commanded to be burnt； and himself
banished the territory for a discourse begun with his confessing
not to know WHETHER THERE WERE GODS； OR WHETHER NOT。 And
against defaming； it was decreed that none should be traduced by
name； as was the manner of Vetus Comoedia； whereby we may guess how
they censured libelling。 And this course was quick enough； as
Cicero writes； to quell both the desperate wits of other atheists；
and the open way of defaming； as the event showed。 Of other sects
and opinions； though tending to voluptuousness； and the denying of
divine Providence； they took no heed。
Therefore we do not read that either Epicurus； or that libertine
school of Cyrene； or what the Cynic impudence uttered； was ever
questioned by the laws。 Neither is it recorded that the writings
of those old comedians were suppressed； though the acting of them
were forbid； and that Plato commended the reading of Aristophanes；
the loosest of them all； to his royal scholar Dionysius； is
commonly known； and may be excused； if holy Chrysostom； as is
reported； nightly studied so much the same author and had the art
to cleanse a scurrilous vehemence into the style of a rousing
sermon。
That other leading city of Greece； Lacedaemon； considering that
Lycurgus their lawgiver was so addicted to elegant learning； as to
have been the first that brought out of Ionia the scattered works
of Homer； and sent the poet Thales from Crete to prepare and
mollify the Spartan surliness with his smooth songs and odes； the
better to plant among them law and civility； it is to be wondered
how museless and unbookish they were； minding nought but the feats
of war。 There needed no licensing of books among them； for they
disliked all but their own laconic apophthegms； and took a slight
occasion to chase Archilochus out of their city； perhaps for
composing in a higher strain than their own soldierly ballads and
roundels could reach to。 Or if it were for his broad verses； they
were not therein so cautious but they were as dissolute in their
promiscuous conversing； whence Euripides affirms in Andromache；
that their women were all unchaste。 Thus much may give us light
after what sort of books were prohibited among the Greeks。
The Romans also； for many ages trained up only to a military
roughness resembling most the Lacedaemonian guise； knew of learning
little but what their twelve Tables； and the Pontific College with
their augurs and flamens taught them in religion and law； so
unacquainted with other learning； that when Carneades and
Critolaus； with the Stoic Diogenes； coming ambassadors to Rome；
took thereby occasion to give the city a taste of their philosophy；
they were suspected for seducers by no less a man than Cato the
Censor； who moved it in the Senate to dismiss them speedily； and to
banish all such Attic babblers out of Italy。 But Scipio and others
of the noblest senators withstood him and his old Sabine austerity；
honoured and admired the men； and the censor himself at last； in
his old age； fell to the study of that whereof before he was so
scrupulous。 And yet at the same time Naevius and Plautus； the
first Latin comedians； had filled the city with all the borrowed
scenes of Menander and Philemon。 Then began to be