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unless it were commended and expounded to him by some of that
clergy： and indeed all such tractates； whether false or true； are
as the prophecy of Isaiah was to the eunuch； not to be
UNDERSTOOD WITHOUT A GUIDE。 But of our priests and doctors how
many have been corrupted by studying the comments of Jesuits and
Sorbonists； and how fast they could transfuse that corruption into
the people； our experience is both late and sad。 It is not forgot；
since the acute and distinct Arminius was perverted merely by the
perusing of a nameless discourse written at Delft； which at first
he took in hand to confute。
Seeing； therefore； that those books； and those in great
abundance； which are likeliest to taint both life and doctrine；
cannot be suppressed without the fall of learning and of all
ability in disputation； and that these books of either sort are
most and soonest catching to the learned； from whom to the common
people whatever is heretical or dissolute may quickly be conveyed；
and that evil manners are as perfectly learnt without books a
thousand other ways which cannot be stopped； and evil doctrine not
with books can propagate； except a teacher guide； which he might
also do without writing； and so beyond prohibiting； I am not able
to unfold； how this cautelous enterprise of licensing can be
exempted from the number of vain and impossible attempts。 And he
who were pleasantly disposed could not well avoid to liken it to
the exploit of that gallant man who thought to pound up the crows
by shutting his park gate。
Besides another inconvenience； if learned men be the first
receivers out of books and dispreaders both of vice and error； how
shall the licensers themselves be confided in； unless we can confer
upon them； or they assume to themselves above all others in the
land； the grace of infallibility and uncorruptedness？ And again；
if it be true that a wise man； like a good refiner； can gather gold
out of the drossiest volume； and that a fool will be a fool with
the best book； yea or without book； there is no reason that we
should deprive a wise man of any advantage to his wisdom； while we
seek to restrain from a fool； that which being restrained will be
no hindrance to his folly。 For if there should be so much
exactness always used to keep that from him which is unfit for his
reading； we should in the judgment of Aristotle not only； but of
Solomon and of our Saviour； not vouchsafe him good precepts； and by
consequence not willingly admit him to good books； as being certain
that a wise man will make better use of an idle pamphlet； than a
fool will do of sacred Scripture。
'Tis next alleged we must not expose ourselves to temptations
without necessity； and next to that； not employ our time in vain
things。 To both these objections one answer will serve； out of the
grounds already laid； that to all men such books are not
temptations； nor vanities； but useful drugs and materials wherewith
to temper and compose effective and strong medicines； which man's
life cannot want。 The rest； as children and childish men； who have
not the art to qualify and prepare these working minerals； well may
be exhorted to forbear； but hindered forcibly they cannot be by all
the licensing that Sainted Inquisition could ever yet contrive。
Which is what I promised to deliver next： that this order of
licensing conduces nothing to the end for which it was framed； and
hath almost prevented me by being clear already while thus much
hath been explaining。 See the ingenuity of Truth； who； when she
gets a free and willing hand； opens herself faster than the pace of
method and discourse can overtake her。
It was the task which I began with； to show that no nation； or
well…instituted state； if they valued books at all； did ever use
this way of licensing； and it might be answered； that this is a
piece of prudence lately discovered。 To which I return； that as it
was a thing slight and obvious to think on； so if it had been
difficult to find out； there wanted not among them long since who
suggested such a course； which they not following； leave us a
pattern of their judgment that it was not the rest knowing； but the
not approving； which was the cause of their not using it。
Plato； a man of high authority； indeed； but least of all for his
Commonwealth； in the book of his Laws； which no city ever yet
received； fed his fancy by making many edicts to his airy
burgomasters； which they who otherwise admire him wish had been
rather buried and excused in the genial cups of an Academic night
sitting。 By which laws he seems to tolerate no kind of learning
but by unalterable decree； consisting most of practical traditions；
to the attainment whereof a library of smaller bulk than his own
Dialogues would be abundant。 And there also enacts； that no poet
should so much as read to any private man what he had written；
until the judges and law…keepers had seen it； and allowed it。 But
that Plato meant this law peculiarly to that commonwealth which he
had imagined； and to no other； is evident。 Why was he not else a
lawgiver to himself； but a transgressor； and to be expelled by his
own magistrates； both for the wanton epigrams and dialogues which
he made； and his perpetual reading of Sophron Mimus and
Aristophanes； books of grossest infamy； and also for commending the
latter of them； though he were the malicious libeller of his chief
friends； to be read by the tyrant Dionysius； who had little need of
such trash to spend his time on？ But that he knew this licensing
of poems had reference and dependence to many other provisos there
set down in his fancied republic； which in this world could have no
place： and so neither he himself； nor any magistrate or city； ever
imitated that course； which； taken apart from those other
collateral injunctions； must needs be vain and fruitless。 For if
they fell upon one kind of strictness； unless their care were equal
to regulate all other things of like aptness to corrupt the mind；
that single endeavour they knew would be but a fond labour； to shut
and fortify one gate against corruption； and be necessitated to
leave others round about wide open。
If we think to regulate printing； thereby to rectify manners； we
must regulate all recreation and pastimes； all that is delightful
to man。 No music must be heard； no song be set or sung； but what
is grave and Doric。 There must be licensing dancers； that no
gesture； motion； or deportment be taught our youth but what by
their allowance shall be thought honest； for such Plato was
provided of。 It will ask more than the work of twenty licensers to
examine all the lutes； the violins； and the guitars in every house；
they must not be suffered to prattle as they do； but must be
licensed what they may say。 And who shall silence all the airs and
madrigals that whisper softness in chambers？ The windows also； and
the balconies must be thought on； there are shrewd books； with
dang