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learnt by them from the Inquifition to fhut us up all again into the breft of a licencer, muft needs give caufe of doubt and difcouragement to all learned and religious men. Who cannot but difcern the finenes of this politic drift, and who are the contrivers; that while Bishops were to be baited down, then all Preffes might be open? it was the peoples birthright and priviledge in time of Parlament, it was the breaking forth of light. But now the Bishops abrogated and voided out of the Church, as if our Reformation fought no more, but to make room for others into their feats under another name, the Epifcopall arts begin to bud again, the crufe of truth muft run no more oyle, liberty of Printing muft

must be enthrall'd again under a Prelaticall commiffion of twenty, the pri vilege of the people nullify'd, and which is wors, the freedom of learning must groan again, and to her old fetters; all this the Parlament yet fitting. Although their own late arguments and defences against the Prelats might remember them that this obftructing violence meets for the most part with an event utterly oppofite to the end which it drives at: instead of suppreffing fects and schisms, it raises them and invefts them with a reputation: The punishing of wits enhaunces their autority, faith the Viscount St. Albans, and a forbidd'n writing is thought to be a certainfpark of truth that flies up in the faces of them who feeke to

may

tread it out. This order therefore prove a nurfing mother to fects, but I fhall eafily fhew how it will be a stepdame to Truth and firft by difinabling us to the maintenance of what is known. already.

Well knows he who ufes to confider, that our faith and knowledge thrives by exercife, as well as our limbs and complexion. Truth is compar'd in Scripture to a ftreaming fountain; if her waters flow not in a perpetuall progreffion, they fick'n into a muddy pool of conformity and tradition. A man may be a heretick in the truth; and if he belceve things only because his Paftor fayes fo, or the Affembly fo determins, without knowing other reafon, though

his belief be true, yet the very truth he' holds, becomes his herefie. There is not any burden that fom would gladlier poft off to another, then the charge and care of their Religion. There be, who knows not that there be of Proteftants and profeffors who live and dye in as arrant an implicit faith, as any lay Papift of Loretto. A wealthy man addicted to his pleasure and to his profits, finds Religion to be a traffick fo entangl'd, and of fo many piddling accounts, that of all myfteries he cannot skill to keep a ftock going upon that trade. What fhould he doe? fain he would have the name to be religious, fain he would bear up with his neighbours in that. What does he therefore, but refolvs to give

over

over toyling and to find himself out fom factor, to whofe care and credit he may commit the whole managing of his religious affairs; fom Divine of note and eftimation that muft be. To him he adheres, refigns the whole ware-house of his religion, with all the locks and keyes into his cuftody; and indeed makes the very person of that man his religion; efteems his affociating with him a fufficient evidence and commendatory of his own piety. So that a man may fay his religion is now no more within himself, but is become a dividuall movable, and goes and comes neer him, according as that good man frequents the house. He entertains him, gives him gifts, feasts him, lodges him; his religion comes home

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