they are to be employed for the common cause against the enemies of piety. I intend not by this to entitle them to any of my errors, which yet I hope are only those of charity to mankind; and such as my own charity has caused me to commit, that of others may more easily excuse. Being naturally inclined to scepticism in philosophy, I have no reason to impose my opinions in a subject which is above it; but whatever they are, I submit them with all reverence to my mother church, accounting them no further mine, than as they are authorized, or at least uncondemned, by her. And, indeed, to secure myself on this side, I have used the necessary precaution of shewing this paper before it was published to a judicious and learned friend; a man indefatigably zealous in the service of the church and state, and whose writings have highly deserved of both. He was pleased to approve the body of the discourse, and I hope he is more my friend than to do it out of complaisance: It is true, he had too good a taste to like it all; and, amongst some other faults, recommended to my second view, what I have written, perhaps too boldly, on St. Athanasius, which he advised me wholly to omit. I am sensible enough, that I had done more prudently to have followed his opinion; but then I could not have satisfied myself, that I had done honestly not to have written what was my own. It has always been my thought, that heathens, who never did, nor without miracle could, hear of the name of Christ, were yet in a possibility of salvation. Neither will it enter easily into my belief, that before the coming of our Saviour, the whole world, excepting only the Jewish nation, should lie under the inevitable necessity of everlasting punishment, for want of that revelation, which was confined to so small a spot of ground as that of Palestine. Among the sons of Noah, we read of one only who was accursed; and, if a blessing, in the ripeness of time, was reserved for Japhet, of whose progeny we are, it seems unaccountable to me, why so many generations of the same offspring, as preceded our Saviour in the flesh, should be all involved in one common condemnation, and yet that their posterity should be entitled to the hopes of salvation; as if a bill of exclusion had passed only on the fathers, which debarred not the sons from their succession: or, that so

many ages had been delivered over to hell, and so many reserved for heaven, and that the devil had the first choice, and God the next. Truly I am apt to think, that the revealed religion, which was taught by Noah to all his sons, might continue for some ages in the whole posterity. That afterwards it was included wholly in the family of Shem, is manifest; but when the progenies of Cham and Japhet swarmed into colonies, and those colonies were subdivided into many others, in process of time their descendants lost, by little and little, the primitive and purer rites of divine worship, retaining only the notion of one deity; to which succeeding generations added others; for men took their degrees in those ages from conquerors to gods. Revelation being thus eclipsed to almost all mankind, the light of nature, as the next in dignity, was substituted; and that is it which St. Paul concludes to be the rule of the heathens, and by which they are hereafter to be judged. If my supposition be true, then the consequence, which I have assumed in my poem, may be also true; namely, that Deism, or the principles of natural worship, are only faint remnants, or dying flames, of revealed religion, in the posterity of Noah; and that our modern philosophers, nay, and some of our philosophizing divines, have too much exalted the faculties of our souls, when they have maintained, that, by their force, mankind has been able to find out, that there is one supreme agent, or intellectual being, which we call God; that praise and prayer are his due worship; and the rest of those deducements, which I am confident are the remote effects of revelation, and unattainable by our discourse, I mean as simply considered, and without the benefit of divine illumination. So that we have not lifted up ourselves to God, by the weak pinions of our reason, but he has been pleased to descend to us, and what Socrates said of him, what Plato writ, and the rest of the heathen philosophers of several nations, is all no more than the twilight of revelation, after the sun of it was set in the race of Noah. That there is something above us, some principle of motion, our reason can apprehend, though it cannot discover what it is by its own virtue : and, indeed, it is very improbable that we, who, by the strength of our faculties, cannot enter into the knowledge of any being, not so much as

of our own, should be able to find out, by them, that supreme nature, which we cannot otherwise define, than by saying it is infinite; as if infinite were definable, or infinity a subject for our narrow understanding. They, who would prove religion by reason, do but weaken the cause which they endeavour to support it is to take away the pillars from our faith, and to prop it only with a twig; it is to design a tower, like that of Babel, which, if it were possible, as it is not, to reach heaven, would come to nothing by the confusion of the workmen. For every man is building a several way; impotently conceited of his own model and his own materials, reason is always striving, and always at a loss; and of necessity it must so come to pass, while it is exercised about that which is not its proper object. Let us be content at last, to know God by his own methods; at least, so much of him as he is pleased to reveal to us in the sacred Scriptures. To apprehend them to be the word of God is all our reason has to do; for all beyond it is the work of faith, which is the seal of heaven impressed upon our human understanding.

Preface to Religio Laici.

THE USE OF ARCHAIC WORDS.

BUT there are other judges, who think I ought not to have translated Chaucer into English, out of quite a contrary notion they suppose there is a certain veneration due to his old language; and that it is little less than profanation and sacrilege to alter it. They are farther of opinion, that somewhat of his good sense will suffer in this transfusion, and much of the beauty of his thoughts will infallibly be lost, which appear with more grace in their old habit. Of this opinion was that excellent person, whom I mentioned, the late Earl of Leicester, who valued Chaucer as much as Mr. Cowley despised him. My lord dissuaded me from this attempt, (for I was thinking of it some years before his death) and his authority prevailed so far with me, as to defer my undertaking while he lived, in deference to him yet my reason was not convinced with what he

urged against it. If the first end of a writer be to be understood, then, as his language grows obsolete, his thoughts must grow obscure :

"Multa renascentur, quæ jam cecidere; cadentque
Quæ nunc sunt in honore vocabula, si volet usus,
Quem penes arbitrium est et jus et norma loquendi."

When an ancient word, for its sound and significancy, deserves to be revived, I have that reasonable veneration for antiquity to restore it. All beyond this is superstition. Words are not like landmarks, so sacred as never to be removed; customs are changed, and even statutes are silently repealed, when the reason ceases for which they were enacted. As for the other part of the argument,-that his thoughts will lose of their original beauty by the innovation of words,-in the first place, not only their beauty, but their being is lost, where they are no longer understood, which is the present case. I grant that something must be lost in all transfusion, that is, in all translations; but the sense will remain, which would otherwise be lost, or at least be maimed, when it is scarce intelligible, and that but to a few. How few are there, who can read Chaucer, so as to understand him perfectly? And if imperfectly, then with less profit, and no pleasure. It is not for the use of some old Saxon friends, that I have taken these pains with him: let them neglect my version, because they have no need of it. I made it for their sakes, who understand sense and poetry as well as they, when that poetry and sense is put into words which they understand. I will go farther, and dare to add, that what beauties I lose in some places, I give to others which had them not originally: but in this I may be partial to myself; let the reader judge, and I submit to his decision. Yet I think I have just occasion to complain of them, who, because they understand Chaucer, would deprive the greater part of their countrymen of the same advantage, and hoard him up, as misers do their grandam gold, only to look on it themselves, and hinder others from making use of it. In sum, I seriously protest, that no man ever had, or can have, a greater veneration for Chaucer than myself. I have translated some part of his works, only that I might perpetuate his memory, or at least refresh it, amongst my

countrymen. If I have altered him anywhere for the better, I must at the same time acknowledge, that I could have done nothing without him. "Facile est inventis addere" is no great commendation; and I am not so vain to think I have deserved a greater.

Preface to the Fables.

P. 105, 1. 2. Entitle them to, i.e. "father my errors upon them," put as it were their names on the title-page. A common use in Dryden.

P. 105, l. 6. Scepticism is here used in its proper sense as opposed to “dogmatism," not to "faith."

P. 106, ll. 11, 12. Took their degrees, i.e. became gods after being conquerors, as a man proceeds from one academical degree to another.

P. 106. 1. 27.

P.

107, 1. 28.

Discourse, as often, reason.

The late Earl of Leicester. Algernon Sidney's elder brother. Grandam gold. This phrase is very characteristic of Dryden, being easily intelligible, though not strictly to be interpreted.

P. 108, 1. 34.