 | Works of John Taylor the Water Poet not included in the folio volume of 1630 |  |
Differing Worships,
Or, The Oddes, betweene some Knights Service and God's. OR Tom Nash his Ghost, (the old Martin queller) newly rous'd, and is come to chide and take order with Nonconformists, Schismatiques, Separatists, and scandalous Libellers.
3
TO THE FRIENDLY, VNFRIENDLY, PREJUDICATE, or Indifferent Reader, or Hearer, and so consequently to all, and every body.
I (with applause) have writt, neere seavenscore Books,Yet never fear'd base words, or scurvy looks:
Though some detracting spirits snarle and hisse,
I (with mine owne hand) doe acknowledge this:
Let Rake-hells raile, and Rebels kick and spurne;
The Bush shall be unburnt, when they shall burne:
Such as would sink the Arke (which doth denote
That then Gods Church was in that sacred Boate)
4
That did refuse Christs seam-lesse Coate to teare;
To such as these, and none but such as these,
My lines may have a rellish to displease;
And I doe say (as better men have said)
God is my record, I am not affraid
Of Force or Fraude; for he that feareth such,
Will never dare t'abide the Test or Tutch:
Nor is it flatt'ry that doth cause me write,
(My Climactericall doth say, Good Night)
And 'tis a Court-like adulating sinne,
Which I ne're us'd, nor will I now beginne;
He that's offended, let him tell wherefore,
And shew some reason why he hath therefore;
And where my error is, but shew me it,
In all Humility I will submit.
Some sattin Momus, or some silken Zoylus,
Or Midas puft in plush, or musky Troylus;
This was not writt to doe them any pleasure,
Nor can their Wisedomes take of it true measure;
If such as understand not, are offended,
I bid them all come kisse my Muse, and mend it.
But sure, as long as God is on my side,
What need I care if raskals doe deride;
5
(In humble duty) drawes these lines from me;
For though I am no Clergie-man, I know,
That I obedience unto Her doe owe;
In Her, I was baptised, and in Her
I have been shew'd Truth, and to shun to erre;
In Her th'eternall food (most excellent)
I have receiv'd, in th'Word and Sacrament,
And for Her sake (to vindicate her cause)
Expecting neither proffit nor applause,
These following lines unto the world I send,
Which (I am sure) shall last, till time shall end.
I. T. Poeta Aquaticus.
7
Differing Worships,
Or The Oddes, betweene some Knights service and Gods.
And first to begin with the Knights or Ladies High and Mighty Worships.
Note the Rare fabrick of his Worships Building,Behold th'Illustrious Splendor of the Gilding,
View well the Columns, and the Buttresses,
Marke the faire Pompous Porches Glorious dresse,
The Pillars, and the Pillasters admire,
Looke how the pointed Pyramids aspire,
The Obeliskes, Corinthian carv'd work fine
Of purest Marble, Ieat, or Serpentine,
Of Alabaster, Tutch, or Porphiry,
Or of th'admired (mock-Jeat) Ebony;
From the Foundation to the Battlement
Most sumptuous, stately and magnificent.
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Miter'd and Cipher'd, and Reval'd Immure:
His Marble Pavement Chequer'd black and white,
T'Amaze and Ravish the beholders sight;
His Worships faire Glasse-windowes, with his name
And Armes, (which shewes from what descents he came)
His Worship eats and sleepes, in Roomes, are hung
With costly Arras, and himselfe among
(I meane his Picture, if right understood)
Gentles Allyed, in Marriage, or in Blood;
See more, and take note what you see, at length
His Worships Altar's Crown'd with Glorious strength
Of Massie Plate; His Worships Tables hold
Large Purple Velvet Carpets, fring'd with Gold.
His Worships Spouse, and Issue; like a Rood
Of Glistring Images; his Worships food
Approaching, Be uncover'd, Stentor cries;
His Worships Waiters bow before him thrice,
With servile reverence, humbly stooping low,
They pay the duty they his Worship owe.
His Worships Chaplaine, twice, (with double grace)
In feare and trembling, takes and leaves his place,
And (having read his Chapter) still must say,
Thus ends your Worships Lesson for the day.
His Worships Lady (likewise mighty fine)
Adored is, as 'twere a Thing Divine;
Her Waiting-woman, and her Chamber-mayd
Is sude to, bow'd to, and implor'd and pray'd.
Knights Service thus, and Lady Worship, see
How odly, madly Gods and this agree.
9
Here followeth the unfashionable fashion, or the too too homely Worshipping of God.
Gods Houses, almost like Troyes Ilion,Are also built of course and baser stone,
With broken Pavement, Window, Wall and Dore;
Well, if but White-lim'd, and then Oaker'd o're;
Drillings of Raine, make greene and yellow streakes,
And (Where they give him place) the Painter speakes
In Creed, Commands, and Prayer, and 'gainst his Will
To the Kings foes, puts Dizzie Painter still,
Sayes Woodcock was Church-warden, then cries Woe
Over the Pulpit, and in mind to show
Beggers at dore, how dreadfull to their trade
Death is, he sets him working with a Spade.
Nine dusty Seats, twelve Tressels, two crack'd Bels,
Three broken Halters. And what? Nothing else
Goes to a Church? The Chancell hath a Boord
Worth nine pence (most unworthy of the Lord)
With pretty home-spun Linsey-woolsey spread
Under the Linnen, whither (scarce white) Bread
And cheape sowre wine, two hob-nail'd Wardens dragge
In Gibeons Bottles, and course Pudding-bagge.
All manners, and all decencie must be
Laid by; as much as bowing of the Knee
Unlawfull is, though Paul commands it so,
Yet many new pure spirits doe say no.
That Kneeling, comes so neere Idolatry;
T'avoid which, they will be so mannerly
10
And give his house like reverence as the stable.
Thus sawcie Mortals (vile and transitory)
Doe rob themselves of grace, and God of glory;
These rude behaviours every good man greeves,
When Temples are esteem'd like dens of Theeves.
Gods Worship this: The great Kings Service! see
How odly madly God's and man's agree.
The unequall or incomparable comparison.
'Tis strange that some Religions doe allow,
That men to stocks and stones shall bend and bow;
And that the man that did the Image frame,
Must kneele (in adoration) to the same;
Imploring aid, and hoping for a good
From ragges and reliques, stones, and stocks of wood.
Erecting Churches with great charge (profuse)
For mans idolatry, and Gods abuse;
And think they merit their salvation
For impious works of superstition;
With Ceremonies such superfluous store,
As Pagans, Jewes, and Gentiles ne're had more;
With humble bending, bowing, crouching, creeping,
With kneeling, crossing, penitentiall weeping,
With slavish feare, and fearfull reverence,
Preposterous zeale, and blind obedience;
They think't too little, all they can or may
In serving God, the quite contrary way.
On th'other side, a peevish crew doth lye
(Most perverse pure, in their impuritie)
And they so sparing of their manners bee,
They'le move no hat at Church, nor bend a knee;
And whilst they dwell in houses seel'd in State,
Gods Houses must lye waste and desolate;
The consecrated Temples they'le come in,
Esteeming Reverence there to be a sinne,
And that (for holinesse) there is no ods
In manners, 'twixt his horses house and God's.
But leaving this Saint-seeming holy crew,
Who (in their braines) doe strange religions brew:
Whose Grounds have neither Reason, Root or Pith,
Which Patriarches were ne're acquainted with,
Which from the Prophets were unknowne and hid,
Which Christ and his Apostles did forbid,
Which Councels, or old Fathers ne're decreed,
Nor from the first true Church did e're proceed.
If either Separatist, or Schismatique,
Or Anabaptist, Hare-brain'd Heretique,
From Scripture, Church, or Father could but show
That reverently to God men should not bow,
In triumph then, they might display their Banners,
And shew some reason for their want of manners.
To thee (that read'st or hear'st) these lines I send,
That art so stiffe in th'hams, thou canst not bend;
Thou ought'st (in feare and love) bow downe thy knee
To him, whose Grace and Love came downe to thee;
Oh fall before him that hath rais'd thee up,
And (for thy soules life) drank Deaths bitter cup.
Thy Body prostrate, that it may expresse
Thy Soules intentions humble thankfulnesse;
As hee's thy Maker, duteous honour doe him;
As hee's a Judge offended, kneele unto him;
The Captive doom'd to hell for his offence,
Ought kneele to Him that did redeeme him thence;
Fall downe, (and with thy soule) thy body bend,
And then (no doubt) thy prayers will ascend;
For though Heaven be from Earth, a mighty space,
The most High's neer'st the lowly with his grace.
An injur'd man oft-times such mercy feeles
To pardon his offender, when he kneeles.
Judge and condemne thy selfe, and then the fruit
Will be, God will not Judgement execute.
For free remission of thy sinnes unholy,
Thou canst not (in thy gesture) be too lowly;
He that's asham'd to worship God, is then
Like him that doth deny him before men.
Then, if thy soule be touch'd with penitence,
Expresse it, with thy bodies reverence;
For though God of our kneeling hath no need,
To blesse Humility he hath decreed.
And not to kneele, when we Gods blessings seeke,
Doth shew we neither lowly are or meeke.
To bow thy heart, true faith doth thee perswade;
And he that made thy heart, thy knee hath made;
And since he hath made all, and every part
Hee'le have thy knees obedience, with thy Heart:
Hee'le have no halfes, he made, and will have all,
And there's no halting safe, 'twixt God and Baal.
Beware therefore, when God thou com'st before,
Thy rude behaviour not incense him more;
Thy misery bewaile, upon thy knee
And he (from misery) thy soule will free;
For as thou often kneel'st for daily Bread
Wherewith thy earth-decaying corps is fed;
So forth' Eternall Living Bread must thou
Both heart and knee, both soule and body bow.
The Prodigall with kneeling and with mourning
Was grac'd, and feasted at his home-returning.
That Christ to man Coheireship doth impart,
'Tis Gods abundant Love, not mans desert;
His humble servants here, by him shall be
Exalted to Eternall dignitie.
Wilt thou, or dar'st thou (thou fraile earthy clod)
Be fellow to th'Immortall Sonne of God,
Or dar'st thou stand or sit with sawcie pride
To entertaine thy Saviour glorifide?
Dost thou not know the Great Kings Seale of Heaven
Is come from thence to thee, and to thee given,
Wherein the pardon of thy sinnes is sign'd,
Whereby thou may'st true peace of conscience find?
Whereas Christs Holy Spirit present is
Wherewith his Grace doth blesse this work of his,
Where Bread of Life, the bread doth sanctifie
To all that Eat it, in Humilitie:
Thou also (in the Cup) by faith may'st see
His precious Blood, that deign'd to die for thee;
Which signes and figures of Remembrance must
Put us in minde that we must firmely trust
His Body offred for us, and his Blood
Is All in All, the Summe of all our Good.
He that Receives this, and will not afford
To kneele and thank so Great, a Gracious Lord;
Is Atheist, Pagan, or besides his wits,
Unworthy of such blessed Benefits.
There is the figure of th'Eternall Feast,
And thither Grace invites thee as a Guest,
The Royall Robe, the wedding Garment there
Is set before thee, for thy soule to weare;
The King is present, Angels wait on thee,
And wilt thou not kneele downe, and thankfull be?
And now some proofes I plainly will unfold
How good men worship'd God in times of old.
That men to stocks and stones shall bend and bow;
And that the man that did the Image frame,
Must kneele (in adoration) to the same;
Imploring aid, and hoping for a good
From ragges and reliques, stones, and stocks of wood.
Erecting Churches with great charge (profuse)
For mans idolatry, and Gods abuse;
And think they merit their salvation
For impious works of superstition;
With Ceremonies such superfluous store,
As Pagans, Jewes, and Gentiles ne're had more;
With humble bending, bowing, crouching, creeping,
With kneeling, crossing, penitentiall weeping,
With slavish feare, and fearfull reverence,
Preposterous zeale, and blind obedience;
They think't too little, all they can or may
In serving God, the quite contrary way.
On th'other side, a peevish crew doth lye
(Most perverse pure, in their impuritie)
11
They'le move no hat at Church, nor bend a knee;
And whilst they dwell in houses seel'd in State,
Gods Houses must lye waste and desolate;
The consecrated Temples they'le come in,
Esteeming Reverence there to be a sinne,
And that (for holinesse) there is no ods
In manners, 'twixt his horses house and God's.
But leaving this Saint-seeming holy crew,
Who (in their braines) doe strange religions brew:
Whose Grounds have neither Reason, Root or Pith,
Which Patriarches were ne're acquainted with,
Which from the Prophets were unknowne and hid,
Which Christ and his Apostles did forbid,
Which Councels, or old Fathers ne're decreed,
Nor from the first true Church did e're proceed.
If either Separatist, or Schismatique,
Or Anabaptist, Hare-brain'd Heretique,
From Scripture, Church, or Father could but show
That reverently to God men should not bow,
In triumph then, they might display their Banners,
And shew some reason for their want of manners.
To thee (that read'st or hear'st) these lines I send,
That art so stiffe in th'hams, thou canst not bend;
Thou ought'st (in feare and love) bow downe thy knee
To him, whose Grace and Love came downe to thee;
Oh fall before him that hath rais'd thee up,
And (for thy soules life) drank Deaths bitter cup.
Thy Body prostrate, that it may expresse
Thy Soules intentions humble thankfulnesse;
As hee's thy Maker, duteous honour doe him;
As hee's a Judge offended, kneele unto him;
12
Ought kneele to Him that did redeeme him thence;
Fall downe, (and with thy soule) thy body bend,
And then (no doubt) thy prayers will ascend;
For though Heaven be from Earth, a mighty space,
The most High's neer'st the lowly with his grace.
An injur'd man oft-times such mercy feeles
To pardon his offender, when he kneeles.
Judge and condemne thy selfe, and then the fruit
Will be, God will not Judgement execute.
For free remission of thy sinnes unholy,
Thou canst not (in thy gesture) be too lowly;
He that's asham'd to worship God, is then
Like him that doth deny him before men.
Then, if thy soule be touch'd with penitence,
Expresse it, with thy bodies reverence;
For though God of our kneeling hath no need,
To blesse Humility he hath decreed.
And not to kneele, when we Gods blessings seeke,
Doth shew we neither lowly are or meeke.
To bow thy heart, true faith doth thee perswade;
And he that made thy heart, thy knee hath made;
And since he hath made all, and every part
Hee'le have thy knees obedience, with thy Heart:
Hee'le have no halfes, he made, and will have all,
And there's no halting safe, 'twixt God and Baal.
Beware therefore, when God thou com'st before,
Thy rude behaviour not incense him more;
Thy misery bewaile, upon thy knee
And he (from misery) thy soule will free;
For as thou often kneel'st for daily Bread
Wherewith thy earth-decaying corps is fed;
13
Both heart and knee, both soule and body bow.
The Prodigall with kneeling and with mourning
Was grac'd, and feasted at his home-returning.
That Christ to man Coheireship doth impart,
'Tis Gods abundant Love, not mans desert;
His humble servants here, by him shall be
Exalted to Eternall dignitie.
Wilt thou, or dar'st thou (thou fraile earthy clod)
Be fellow to th'Immortall Sonne of God,
Or dar'st thou stand or sit with sawcie pride
To entertaine thy Saviour glorifide?
Dost thou not know the Great Kings Seale of Heaven
Is come from thence to thee, and to thee given,
Wherein the pardon of thy sinnes is sign'd,
Whereby thou may'st true peace of conscience find?
Whereas Christs Holy Spirit present is
Wherewith his Grace doth blesse this work of his,
Where Bread of Life, the bread doth sanctifie
To all that Eat it, in Humilitie:
Thou also (in the Cup) by faith may'st see
His precious Blood, that deign'd to die for thee;
Which signes and figures of Remembrance must
Put us in minde that we must firmely trust
His Body offred for us, and his Blood
Is All in All, the Summe of all our Good.
He that Receives this, and will not afford
To kneele and thank so Great, a Gracious Lord;
Is Atheist, Pagan, or besides his wits,
Unworthy of such blessed Benefits.
There is the figure of th'Eternall Feast,
And thither Grace invites thee as a Guest,
14
Is set before thee, for thy soule to weare;
The King is present, Angels wait on thee,
And wilt thou not kneele downe, and thankfull be?
And now some proofes I plainly will unfold
How good men worship'd God in times of old.
When God (who is for evermore I am)
Did promise Isaac unto Abraham:
The good old man his duty knew so well,
That humbly bowing, on his face he fell.
Moses did fall before the Lord, and pray
He would from Isr'el turne his wrath away:
Blest David all night on the earth did ly,
And fast and pray in great humility.
King Salomon did to this duty yeeld,
That (though his prayer was long) he praying kneeld:
Eliah humbly kneel'd, and prayd for raine,
And blessed fruitfull showers he did obtaine:
The Leper worship'd Christ, and faith procur'd
That (I Will, Be Thou Cleane) was said, which cur'd:
When our Humility is of such proofe,
To know our selves unworthy that our roofe
Christ should come under; then such Grace we win,
That then the King of Glory doth come in.
The woman kneel'd and beg'd, and her request
Was granted, and the devill dispossest
The man possest, with many fiends fell downe,
And all the Legion to the swine were throwne.
When Iairus kneel'd, and did for favour plead,
His daughter was revived, that was dead.
The woman with the bloody Issue fell,
And kneel'd, and trembled, and she was made well.
Among ten Lepers cur'd, Grace bore such sway,
That one return'd, and tythe of Thanks did pay.
Our Saviour (humbly) kneel'd and meekly prayd
God his heavenly Father for his ayd.
St. Peter kneel'd, and prayd unto the Lord,
And Dorcas was from death to life restor'd.
And blessed Paul with kneeling did implore,
That God would blesse his Church for evermore;
And when from Tyrus he did make repaire,
He (with the rest there) humbly kneel'd in prayer.
St. Steven kneel'd and prayd with veh'ment cryes,
For his stone-hearted stony enemies.
The slave did kneele, and from his Lord did get
Forgivenesse for ten thousand talents debt.
Th'Almighty (by himselfe) hath sworne and vowd,
That every knee shall unto him be bow'd,
In Heaven, in Earth, all things beneath the same,
That every knee shall bowe at Iesus name.
The wicked and accursed fiends of Hell
In feare and trembling downe before him fell.
In Heaven (where endlesse Glories Saints doe crown)
The foure and twenty Elders doe fall downe,
And worship him that sits upon the Throne,
That lives for ever, the blest three in one:
There Angels, Heav'ns, and all the Powers therein,
The chaunting Cherubin and Seraphin
Continually three Holies lowd doe cry
Unto the Lord of Sabbothes majesty;
The Glory of whose majesty doth fill
Both Heav'n and Earth, whose praise is singing still
By blest Apostles, Prophets, Martyrs, and
The holy Church through every Realme and Land;
All these doe knowledge him alone to be
The Father of infinite majesty;
Whose honorable, true, and onely sonne
By his obedience, hath our pardons wonne;
The Holy Ghost, the comforter of all
Such as with stedfast faith for comfort call;
To this God, Good and Gracious, Glorious, Great,
To him all knees must bowe, all soules entreat;
All those that will not bend, such power he hath
That he will break them in his furious wrath;
'Tis well t'avoyd will-worship, but 'tis ill
To frame what kinde of worship each man will.
When in the Temple we doe God implore;
'Tis God, and not the Temple we adore.
The Priest did worship t'wards the mercy Seate,
And 'twixt the Cherubins our God entreat;
He worship'd neither Seat, nor Cherubins,
But only God that takes away our Sinns.
And as on Sea and Land, in every place,
With humble reverence we must sue for Grace:
So in his Church, and houses consecrated,
And to his service only dedicated,
Wherein Christ Crucified is preach'd, where he
In Word and Sacraments doth deigne to be,
Sure, in those places, where Gods love is such,
All mens best manners cannot be too much.
For though we owe God reverence everywhere;
Yet in the Church it best becomes us there;
When we participate most of his Grace,
O, then, and there, shew manners in that place.
The Saints in Heav'n doe kneele, and praise Gods name,
And Saints on earth must likewise doe the same.
O come let's sing unto the Lord, rejoyce
In our salvations strength, our hearts and voyce;
Let us (with thanks) before his face appeare,
And shew (in him) with Psalmes our Gladnesse there:
O, come, let's worship, fall, and kneele before
The Lord our maker, let us him adore.
This doctrine David to the Church did teach,
Which (from those times to these) all good men preach.
Only a new fantastick upstart Troope
Of proud contentious spirits, scorne to stoope.
I have shewd proofes, and more I will produce,
How men are bound unto this reverent use.
St. Paul repeats the places I have shewd,
That every knee shall to the Lord be bowd;
For there's no other name else under Heaven,
But Iesus name, by whom Salvation's given.
Th'Apostle kneel'd, and told th'Ephesians why,
To pray that Grace their faith might fructifie.
In Iesus blessed name, our soules releife
And life eternall doth consist in chiefe.
In all we say or doe, we still must frame
To say and doe (with thanks) in Iesus name;
Beleevers in this name, with faith most steady
Are sav'd, and unbeleevers damn'd already.
This name alone was the Apostle's ayde
To dispossesse the devill from the mayd;
That from this name no bonds should make him flye,
And for this name he willingly would dye.
Full of such proofes as these the Scriptures are,
Which to all people plainly doth declare
That 'tis th'Almighties Mandate and decree,
That all, at Iesus name, shall bend the knee.
And in all ages, till these times and dayes,
The Churches practice it hath been alwayes;
And that (amongst us) this duty is not new;
But Queene Elizabeths Injunctions view:
Or else King Iames his eighteenth Canon read;
There (by Authority) 'tis published.
Archbishop Whitguift if you please to note
In's Book, which he 'gainst master Cartwright wrote,
Maintaines, that all men must this duty doe;
(Imprinted, page seaven hundred forty two.)
And learned Hooker doth the same defend,
In that rare Tract and Treatise which he pend,
Ecclesiastick Polity instil'd;
The true use there, of Kneeling is compil'd,
So absolute, acute, and exquisit,
That all the Christian world approveth it.
Those unkneeling saucy Separatists
Are often falsly called Calvinists:
For master Calvin's flat against their side;
And they are all from his directions wide:
He (in his Institutions) doth allow
At Iesus name, that every Knee shall bowe;
Those that will read, may (in five places) finde
How Calvin clearely hath declar'd his minde.
Madde Innovaters, in their Consultations
Doe nothing but cry out 'gainst Innovations;
Like he that rob'd himselfe, and by and by
Cry'd theeves, theeves, and pursude with Hue and Cry.
So these men have new fashion'd fangles found,
Which have from Scripture or the Church no ground.
Whilst we in our Church Government doe hold
Not any thing but what's authentique old:
Yet vile Impuritans revile the State
And Church; when they themselves doe innovate.
Sure they are Ignorants or Hypocrites
That are inspir'd with these unholy fits;
And with a heav'd-up hand, and white of eye,
They'le doe a man a mischiefe zealously,
And on religious points will stand most stoutly,
But in conclusion cozzen men devoutly.
These peoples braines are stuft with froath and bubbles,
Their concord's discord, and their peace is troubles.
He that can measure smoake, or weigh the wind,
Or to the Peace the restlesse Ocean bind;
Number the Starres, or Sands on Neptunes bounds;
Or take great Whales at Sea, with hunting hounds;
Make Mountaines swim, stop Rivers in their source,
Or stay the Sunne in his Diurnall course:
He that can doe all these, hath power and skill
To fix these fellowes stedfast in their will.
These are our Church and Ceremony haters,
That love to fish in foule and troubled waters;
Swift in defame, their reason is their will,
And Will shall be their reason, they say still.
To end this point, they are a sort of youths,
Whose judgements still are farthest off from truths.
But He that in the Heavens doth reside,
Doth see their malice, and their plots deride;
And though they rave and raile, our State shall stand
Supported only, by th'Almighties hand.
And through the venom'd vapours of their spight,
Our Churches Government shall shine more bright.
Their errours have beene answer'd, quash'd and quell'd,
And often (by grave learned men) repell'd
Their causes have beene canvas'd and disputed
By Scriptures, Councels, Fathers, all confuted,
Ecclesiastick Canons, Statutes, Lawes,
Decrees, Sense, Reason, all against their Cause;
All Institutions, Orders, Decencie,
And Ancient Custome tells them all, they Lye.
But all these they esteeme at slender rate,
For they have vow'd still to be obstinate.
They 'have beene refeld by wise-men, grave, and good,
And learn'd, and still all these they have withstood;
Therefore they are unworthy of Reply
From wise men, but from such poore fooles as I,
To Answer their poore cavils, they are such,
A Sculler's fitter than a Scholler much.
I know two Enemies Gods Church resists
(The Papists, and Schismatique Separatists)
And Shee (alas) like Christ betweene two Theeves,
Prays daily for their Pardons and Repreeves.
For why? Betwixt the Romane Monarchie,
And the severe Geneva Anarchie,
Our Church disperseth her resplendent Beames,
As blessed Vertue is 'twixt two extreames.
For whilst Shee hath a biding in this world,
From Wrong to Injury Shee's daily hurl'd,
From Scylla to Charibdis, flung and tost,
And (did not grace preserve her) shee were lost.
And yet Both those, that thus doe her oppose,
(One 'gainst the other) are inveterate foes,
Yet both agreed, maliciously entic'st,
Like Herod joyn'd with Pilate to kill Christ.
'Twas our sinnes kill'd him (as my faith avowes)
And shall we rend and teare his sacred Spouse?
(The Church I meane) O impious shame of shames!
Unworthy are all such of Christian names.
The Ceremonies of our Church are three,
Which neat, and decent, and convenient bee:
Kneeling was one, which I have treated on;
The other two I'le not be long upon.
Did promise Isaac unto Abraham:
The good old man his duty knew so well,
That humbly bowing, on his face he fell.
Moses did fall before the Lord, and pray
He would from Isr'el turne his wrath away:
Blest David all night on the earth did ly,
And fast and pray in great humility.
King Salomon did to this duty yeeld,
That (though his prayer was long) he praying kneeld:
Eliah humbly kneel'd, and prayd for raine,
And blessed fruitfull showers he did obtaine:
The Leper worship'd Christ, and faith procur'd
That (I Will, Be Thou Cleane) was said, which cur'd:
When our Humility is of such proofe,
To know our selves unworthy that our roofe
Christ should come under; then such Grace we win,
That then the King of Glory doth come in.
The woman kneel'd and beg'd, and her request
Was granted, and the devill dispossest
The man possest, with many fiends fell downe,
And all the Legion to the swine were throwne.
When Iairus kneel'd, and did for favour plead,
His daughter was revived, that was dead.
The woman with the bloody Issue fell,
And kneel'd, and trembled, and she was made well.
15
That one return'd, and tythe of Thanks did pay.
Our Saviour (humbly) kneel'd and meekly prayd
God his heavenly Father for his ayd.
St. Peter kneel'd, and prayd unto the Lord,
And Dorcas was from death to life restor'd.
And blessed Paul with kneeling did implore,
That God would blesse his Church for evermore;
And when from Tyrus he did make repaire,
He (with the rest there) humbly kneel'd in prayer.
St. Steven kneel'd and prayd with veh'ment cryes,
For his stone-hearted stony enemies.
The slave did kneele, and from his Lord did get
Forgivenesse for ten thousand talents debt.
Th'Almighty (by himselfe) hath sworne and vowd,
That every knee shall unto him be bow'd,
In Heaven, in Earth, all things beneath the same,
That every knee shall bowe at Iesus name.
The wicked and accursed fiends of Hell
In feare and trembling downe before him fell.
In Heaven (where endlesse Glories Saints doe crown)
The foure and twenty Elders doe fall downe,
And worship him that sits upon the Throne,
That lives for ever, the blest three in one:
There Angels, Heav'ns, and all the Powers therein,
The chaunting Cherubin and Seraphin
Continually three Holies lowd doe cry
Unto the Lord of Sabbothes majesty;
The Glory of whose majesty doth fill
Both Heav'n and Earth, whose praise is singing still
By blest Apostles, Prophets, Martyrs, and
The holy Church through every Realme and Land;
16
The Father of infinite majesty;
Whose honorable, true, and onely sonne
By his obedience, hath our pardons wonne;
The Holy Ghost, the comforter of all
Such as with stedfast faith for comfort call;
To this God, Good and Gracious, Glorious, Great,
To him all knees must bowe, all soules entreat;
All those that will not bend, such power he hath
That he will break them in his furious wrath;
'Tis well t'avoyd will-worship, but 'tis ill
To frame what kinde of worship each man will.
When in the Temple we doe God implore;
'Tis God, and not the Temple we adore.
The Priest did worship t'wards the mercy Seate,
And 'twixt the Cherubins our God entreat;
He worship'd neither Seat, nor Cherubins,
But only God that takes away our Sinns.
And as on Sea and Land, in every place,
With humble reverence we must sue for Grace:
So in his Church, and houses consecrated,
And to his service only dedicated,
Wherein Christ Crucified is preach'd, where he
In Word and Sacraments doth deigne to be,
Sure, in those places, where Gods love is such,
All mens best manners cannot be too much.
For though we owe God reverence everywhere;
Yet in the Church it best becomes us there;
When we participate most of his Grace,
O, then, and there, shew manners in that place.
The Saints in Heav'n doe kneele, and praise Gods name,
And Saints on earth must likewise doe the same.
17
In our salvations strength, our hearts and voyce;
Let us (with thanks) before his face appeare,
And shew (in him) with Psalmes our Gladnesse there:
O, come, let's worship, fall, and kneele before
The Lord our maker, let us him adore.
This doctrine David to the Church did teach,
Which (from those times to these) all good men preach.
Only a new fantastick upstart Troope
Of proud contentious spirits, scorne to stoope.
I have shewd proofes, and more I will produce,
How men are bound unto this reverent use.
St. Paul repeats the places I have shewd,
That every knee shall to the Lord be bowd;
For there's no other name else under Heaven,
But Iesus name, by whom Salvation's given.
Th'Apostle kneel'd, and told th'Ephesians why,
To pray that Grace their faith might fructifie.
In Iesus blessed name, our soules releife
And life eternall doth consist in chiefe.
In all we say or doe, we still must frame
To say and doe (with thanks) in Iesus name;
Beleevers in this name, with faith most steady
Are sav'd, and unbeleevers damn'd already.
This name alone was the Apostle's ayde
To dispossesse the devill from the mayd;
That from this name no bonds should make him flye,
And for this name he willingly would dye.
Full of such proofes as these the Scriptures are,
Which to all people plainly doth declare
That 'tis th'Almighties Mandate and decree,
That all, at Iesus name, shall bend the knee.
18
The Churches practice it hath been alwayes;
And that (amongst us) this duty is not new;
But Queene Elizabeths Injunctions view:
Or else King Iames his eighteenth Canon read;
There (by Authority) 'tis published.
Archbishop Whitguift if you please to note
In's Book, which he 'gainst master Cartwright wrote,
Maintaines, that all men must this duty doe;
(Imprinted, page seaven hundred forty two.)
And learned Hooker doth the same defend,
In that rare Tract and Treatise which he pend,
Ecclesiastick Polity instil'd;
The true use there, of Kneeling is compil'd,
So absolute, acute, and exquisit,
That all the Christian world approveth it.
Those unkneeling saucy Separatists
Are often falsly called Calvinists:
For master Calvin's flat against their side;
And they are all from his directions wide:
He (in his Institutions) doth allow
At Iesus name, that every Knee shall bowe;
Those that will read, may (in five places) finde
How Calvin clearely hath declar'd his minde.
Madde Innovaters, in their Consultations
Doe nothing but cry out 'gainst Innovations;
Like he that rob'd himselfe, and by and by
Cry'd theeves, theeves, and pursude with Hue and Cry.
So these men have new fashion'd fangles found,
Which have from Scripture or the Church no ground.
Whilst we in our Church Government doe hold
Not any thing but what's authentique old:
19
And Church; when they themselves doe innovate.
Sure they are Ignorants or Hypocrites
That are inspir'd with these unholy fits;
And with a heav'd-up hand, and white of eye,
They'le doe a man a mischiefe zealously,
And on religious points will stand most stoutly,
But in conclusion cozzen men devoutly.
These peoples braines are stuft with froath and bubbles,
Their concord's discord, and their peace is troubles.
He that can measure smoake, or weigh the wind,
Or to the Peace the restlesse Ocean bind;
Number the Starres, or Sands on Neptunes bounds;
Or take great Whales at Sea, with hunting hounds;
Make Mountaines swim, stop Rivers in their source,
Or stay the Sunne in his Diurnall course:
He that can doe all these, hath power and skill
To fix these fellowes stedfast in their will.
These are our Church and Ceremony haters,
That love to fish in foule and troubled waters;
Swift in defame, their reason is their will,
And Will shall be their reason, they say still.
To end this point, they are a sort of youths,
Whose judgements still are farthest off from truths.
But He that in the Heavens doth reside,
Doth see their malice, and their plots deride;
And though they rave and raile, our State shall stand
Supported only, by th'Almighties hand.
And through the venom'd vapours of their spight,
Our Churches Government shall shine more bright.
Their errours have beene answer'd, quash'd and quell'd,
And often (by grave learned men) repell'd
20
By Scriptures, Councels, Fathers, all confuted,
Ecclesiastick Canons, Statutes, Lawes,
Decrees, Sense, Reason, all against their Cause;
All Institutions, Orders, Decencie,
And Ancient Custome tells them all, they Lye.
But all these they esteeme at slender rate,
For they have vow'd still to be obstinate.
They 'have beene refeld by wise-men, grave, and good,
And learn'd, and still all these they have withstood;
Therefore they are unworthy of Reply
From wise men, but from such poore fooles as I,
To Answer their poore cavils, they are such,
A Sculler's fitter than a Scholler much.
I know two Enemies Gods Church resists
(The Papists, and Schismatique Separatists)
And Shee (alas) like Christ betweene two Theeves,
Prays daily for their Pardons and Repreeves.
For why? Betwixt the Romane Monarchie,
And the severe Geneva Anarchie,
Our Church disperseth her resplendent Beames,
As blessed Vertue is 'twixt two extreames.
For whilst Shee hath a biding in this world,
From Wrong to Injury Shee's daily hurl'd,
From Scylla to Charibdis, flung and tost,
And (did not grace preserve her) shee were lost.
And yet Both those, that thus doe her oppose,
(One 'gainst the other) are inveterate foes,
Yet both agreed, maliciously entic'st,
Like Herod joyn'd with Pilate to kill Christ.
'Twas our sinnes kill'd him (as my faith avowes)
And shall we rend and teare his sacred Spouse?
21
Unworthy are all such of Christian names.
The Ceremonies of our Church are three,
Which neat, and decent, and convenient bee:
Kneeling was one, which I have treated on;
The other two I'le not be long upon.
The Crosse in Baptisme, (that most Christian Signe)
'Gainst which these seeming Christians doe repine.
About some seven and thirty yeares agone,
When blest King Iames did grace Great Britains Throne,
The first yeare over England that he reign'd,
Canons and Constitutions were ordain'd,
Wherein this Ceremony they derive
From the true Church that is call'd Primitive.
For then the Ethnicks, and the faithlesse Iewes
Did both th'Apostles, and the rest abuse,
Because they did beleeve and preach Christ dy'd
And suffring on a Crosse, was crucifi'd
'Mongst mis-beleevers; all Christians were then
Derided and esteem'd the scorne of men;
The Christians (deeming all the world as drosse)
T'expresse their constant faith, profest the Crosse.
The Iewes did mock the Christians; and againe,
The Christians gloried in the Jewes disdaine;
The scornes of men, not daunted them awhit;
The Crosse (their comfort) they rejoyc'd in it,
They lov'd the Crosse, and triumph'd in the same,
And (for the Crosse) were never fear'd with shame.
Since then the Greeke and Latine Church combinde
With great applause, and one consent of minde,
That (at Baptizings) every Church and Nation
Should Signe all Christned in each Congregation
With that most Christian Badge, to shew that we
From world, flesh, fiend, and sinfull lusts must flee,
And under our Redeemers Banner fight
'Gainst sinne, the Devill, and the worlds delight.
These reasons plainly doe demonstrate this;
This Ceremony now, no new thing is,
Nor yet from Rome did first admittance win,
For from th'Apostles times it did begin;
Yet had it come from Rome, the Roman faith
Was Famous through the world, th'Apostle saith;
And those that will have nothing that was there,
Must neither have Gods Church, his Grace, nor feare.
The Romish Church was Right, for many yeares,
Till ('mongst their wheat) the Envious man sow'd tares:
Wherefore we first began to leave her quite,
When shee began to mingle wrong with right.
Shee parted not from us, but we from her,
And we left her in all that she did Erre:
As farre as shee leaves Christ, 'tis good that we
Should so farre from her Errors sundred be.
The Romane Church was Right; but superstition
Hath made her Wrong, and altred her condition:
Her Errors (not her Essence) we oppose,
With prayers and teares we doe resist our foes;
And they allow our Service and our Prayers
Are good, and that we leave much good of theirs;
But let them keep what's good: Let us be glad
That we have left them (only) in what's bad.
And for the signe o'th Crosse, no man that lives
Doth think it vertue unto Baptisme gives;
'Tis but a Ceremony (us'd of old)
Which signes Christs sheepe and lambes into his fold;
All Emperours and Kings, who Christ professe,
All Potentates and Princes (great or lesse)
Their Hatchments, Armes, Escoucheons, every one,
The figure of the Crosse is formed on;
Their Banners, Ensignes, Flaggs, and golden Crownes,
The Crosse's figures fix'd for their Renownes:
And by the Ball and Crosse, the world may see,
That underneath the Crosse the world must be,
And by the Crosse they shew (by signes externall)
The Christian Faith (professed) is supernall;
All Christian Coynes doe, likewise Crosses beare,
(But those put not our Puritans in feare)
The sight of those, to them are much delicious,
They only unto such are superstitious,
They love them, with such zeale and verity,
They'l never part with them in charity.
The Crosse's use prov'd since th'Apostles time,
Through th'ancient practice of the Church cald Prime,
And in the raigne of th'Emperour Constantine,
All Christians that were baptiz'd, had this Signe,
And that from thence unto these very dayes;
This Ceremony hath been us'd alwayes,
By Christians through all Christendome so grac'd,
So long a time with great regard embrac'd.
Shall any proud Scismatique, impure crew,
Dare offer to suppresse't or call it new?
It addes no vertue to the Sacrament,
Nor is it us'd for any such intent;
For after Baptisme's done, our Church doth use
To signe with th'Crosse (which wranglers doe abuse)
Thus 'tis a decent and indifferent thing,
And from it doth no superstition spring;
Yet not so' indifferent any should withstand it;
It must be; for the King and Church command it;
Th'Almighty doth the Higher Powers ordaine;
And Kings beare not the sword for nought, in vaine:
And seeing this command is just and good,
It neither ought, nor must not be withstood;
All power proceeds from God, therefore submit,
And scape Gods judgement in obeying it.
We must not dare to conster, mould, or fashion
The Scriptures to each mans interpretation;
And surely, the unlearned and unstable,
To understand hard Scriptures are unable.
The Lords thoughts, and his wayes, are his, not ours,
And high as Heaven from Earth, above our powers.
Where God commands, weake men must not dispute,
And where they understand not, there be mute.
Then, as the King is Gods Leivetenant here,
Obey in conscience, not in slavish feare,
And as the Church and State, with paines and cares
Ordain'd good Lawes obey'd for many yeares.
What bold audacious spirits then are they
That King, Church, State and Lawes thus disobey?
Ten millions of their braines can ne're devise
A book so good as that which they despise;
(The Common Prayer I meane) if they should sit
Ten thousand yeares, with all their Art and witt,
They would prove Coxcombs all, and in the end,
Leave it as 'tis, too good for them to mend.
These are the Crew that under faire pretences,
By flatt'ry cause division and offences,
These serve not the Lord Iesus Christ a jot,
They are their bellyes servants (well I wot)
With adulating speech, and faire deceit,
They doe the hearts of simple people cheat;
Contentious men that doe contention crave;
We, nor the Church of God such custome have:
And thus to these crosse men I have declar'd
How much of old the Crosse was in regard,
And though the Papists use it with abuse,
That cannot take away the lawfull use;
For though a golden Idoll be a curse,
That makes not God (well us'd) to be the worse.
Materiall Crosses made of wood or stone,
(Through zeale) most of them are cast downe and gone,
From age to age, the Sires to their succession;
Those Crosses stood t'expresse our faiths profession;
But when th'abuse of them began to grow,
That to those Crosses Sotts would creepe or bow,
For this cause (chiefly) they were overthrowne,
Abus'd from their first use, were beaten downe;
But our Crosse us'd in Baptisme, still hath beene
A signe invisible, yet never seene:
Nor doth it on the Infants face appeare
That ever any Crosse was figur'd there.
Then what madde men are those, that beare such spleene
Against a thing, not to be felt, or seene,
Yet heard (though hardly to be understood)
By many of the perverse brotherhood?
For of their constant faith we may despaire
Who are affraid of shaddowes in the ayre.
And thus much for the Crosse may well suffice
To give content to all, except precise.
Now, for the Surplice, which is third and last
Of Ceremonies, which make fooles agast:
Such as doe prize it as a ragge of Rome,
An issue of the Whore of Babels wombe;
Such as doe hold it (for their Sect) more meete
To suffer penance in a milk-white sheete,
And think it better doth affect their sight,
Than in the Church to see a Surplice white.
These Amsterdamnable opinions runne,
As fierce as pellets from an Elder-gunne;
Their witt's lesse than their reverend beards by halfe,
And each of them as wise as Walthams calfe,
And wisedome is as thick amongst the rout
As Water-grewell when the Oate-meale's out.
Yet they are wise enough, with tooth and nayle,
To libell, and talke nonsense, rave, and rayle,
And with a scandalous and vile intent,
To cast contempt upon all government;
Now, for an answer to their cavilling,
(Who are indeed not worth the answering)
Note, what high names the Holy Ghost hath pend,
To honour such as on his Church attend;
For their great dignity he doth afford
To call them Angels, in his sacred word;
To th'Angel of the Church of Ephesus,
Of Smyrna, Sardis, and of Pergamus,
Of Thyatira, Philadelphia,
And of the (luke-warme) Laodicea;
To these seaven Ministers St. Iohn did write,
And gave them each an Angels Epithite;
And heavenly Angels often did appeare,
In vestures white as snow, bright, pure and cleare:
Which doth denote that Church-men ought to be
In Doctrine sound, and in integrity,
Angelical, white, cleane and cleare, unspotted,
Wherefore the Surplice was to them allotted
To be an Emblem of pure Sanctitie,
And for distinction of their qualitie;
Whereby, the ministeriall function may
Be knowne, and well distinguisht from the Lay.
And as on White a spot is soonest seene,
So with Gods Ministers it still hath beene;
A Lay-mans crimes like little Glo-wormes glow,
A Church-man's like prodigious Comets show;
Therefore the Surplice was, on good pretence,
Giv'n as a Robe of spotlesse Innocence,
To shew (that though all men are sinfull, fraile)
Pastors should be most cautious how they faile;
Because so many looke on them and prie,
And to their conversations have an eye.
The Surplice came from Rome, I dare confesse,
(What tho, 'tis not to be esteem'd the lesse)
Nay more, it was Romes Bishop did ordaine it,
And yet that not a jot at all doth staine it.
Pope Stephen liv'd, as by Record appeares,
Since Christ, two hundred, fiftie and two yeares;
And as his Name was Steven, so his fate
Was, that he did Saint Stephen imitate.
When Decius was the Romane Emperour,
That Pope dy'd by that Pagan Tyrants power;
He (for his Saviour) suffred Martyrdome,
And he ordain'd the Surplice first in Rome.
Thus, when the Church was in her prime perfection,
This vestment was ordain'd by good direction,
For order, ornament, and decencie,
And not for perverse Non-conformitie.
There were no Brethren then so out of frame
To think cleane linnen was the Churches shame;
No, they beleev'd That long white Robes in Heaven
To th'everlasting blessed should be given;
And in that place sev'n Angels did appeare,
And they all pure white linnen Robes did weare;
Pure, fine, white shining linnen doth expresse
The Saints most ever happie blessednesse:
And at the Marriage of the Lambe 'tis said
The Church (Christs Spouse) in white shall be array'd.
And when our Saviour (graciously) did shew
His Glory, to Iohn, Iames, and Peters view;
His face shin'd as the Sunne, his cloaths as white
As was the radient luster of the light:
Yea, very white as Snow, and that no Fuller
Upon the earth can make so white a colour;
And therefore with our glorious Blest Messias,
Appear'd two good men, Moses and Elias.
Thus spotlesse Innocence, Immaculate,
In most pure white was seene in glorious State.
Thus Angels, Saints, and blest immortall Spirits
(Who are where all true happinesse inherits)
And Christ, when he his three Disciples led
To Tabor's Mount, and was Transfigured,
They all wore Linnen white, (or like the same)
They did themselves in their appearance frame;
The Saints wore white, as figures mysticall,
Christ as a glorious Robe Majesticall.
Which shewes Gods Ministers (in Imitation)
May weare a Surplice in the Congregation;
For men (on Earth) are in the best estate,
Who doe the Saints in Heaven most imitate:
These Ceremonies (Three) are prov'd to be
Past fifteene hundred yeares Antiquitie:
And they that murmure, prate, and call them New,
Are Corahs, Dathans, and Abirams crew.
'Tis falsely call'd Religion that doth cause
Men to resist God's, King's, and Churches Lawes,
They being all from Gods decree deriv'd
So long us'd, with such charge and care contriv'd,
So Tolerable to be undergone,
So necessary, easie to be done,
So reverend (in their use) discreet, and neat,
Most decent (as I did before repeat)
That they who 'gainst them doe revile and brawle,
Are (in their fiery zeale) Topheticall;
'Tis not Religion, 'Tis Divillitie
T'oppose the King, 'Tis bad Divinitie.
And what a fine Church were we like to have
If these companions had what they would crave?
Yet not to wrong their learning in a letter,
'Tis knowne, no men can raile or libell better,
As if th'had learn'd of Oyster-wives to prate
At th'Universitie of Bellinsgate.
Cain sacrific'd, and Iesabel did fast,
Prince Absolom some silly fooles embrac'd,
So Iudas kis'd when as to kill he meant,
So Pilate wash'd, yet was corruptly bent,
So Ananias brought his feigned gift,
So Satan alleag'd Scripture for a shift:
These were all Hypocrites, and so are you,
Pretending Truths, intending nothing true:
Whose glazen Arguments will bide no hammer,
For they are but bad Logick, and worse Grammar.
Their suppositions, false mistrusts and doubts
They prove with nothing else but lyes and flouts.
A Good cause may be spoil'd, and quite disgrac'd
By indiscretion, and by words misplac'd:
But these mens causes being bad, their course
And filthy language makes it much the worse.
And these sweet Rules and Grounds they doe professe
As mighty Maxims of their holinesse.
Such men, who in authoritie are great,
With Envie still are round about be-set:
They are not only blam'd for doing ill,
But for not doing all that all men will.
Their honours are so mixt with toyles and cares
Which oft (before old Age) doth bring gray haires;
Their broken sleepes make us more soundly sleepe,
Their unrest doth in rest and peace us keepe,
And whilst the Peasant takes his sweet repose,
The Peere is round behem'd with cares and woes.
No labour's like the labour of the minde,
And Kings rich Crownes with pricking Thorns are linde.
Shall we be disobedient then to such,
Who for our peace disturbed are so much?
Shall Hell-hounds dare aspersions base to fling
'Gainst those that thus serve God, the Church and King?
No; let's implore th'Eternall Majestie,
To guide and guard their true integritie.
To draw to end, kind brethren, take advice,
In things indifferent be not over-nice,
Presume not to binde Princes Wills to yours;
Love, and seeke Peace, obey superiour powers;
Stand to the Faith, doe more good Workes I pray,
And serve not God the cleane contrary way.
And now my pen in Quiet shall Remaine,
Except some mad-men Rouse it up againe.
'Gainst which these seeming Christians doe repine.
About some seven and thirty yeares agone,
When blest King Iames did grace Great Britains Throne,
The first yeare over England that he reign'd,
Canons and Constitutions were ordain'd,
Wherein this Ceremony they derive
From the true Church that is call'd Primitive.
For then the Ethnicks, and the faithlesse Iewes
Did both th'Apostles, and the rest abuse,
Because they did beleeve and preach Christ dy'd
And suffring on a Crosse, was crucifi'd
'Mongst mis-beleevers; all Christians were then
Derided and esteem'd the scorne of men;
The Christians (deeming all the world as drosse)
T'expresse their constant faith, profest the Crosse.
The Iewes did mock the Christians; and againe,
The Christians gloried in the Jewes disdaine;
The scornes of men, not daunted them awhit;
The Crosse (their comfort) they rejoyc'd in it,
They lov'd the Crosse, and triumph'd in the same,
And (for the Crosse) were never fear'd with shame.
Since then the Greeke and Latine Church combinde
With great applause, and one consent of minde,
That (at Baptizings) every Church and Nation
Should Signe all Christned in each Congregation
22
From world, flesh, fiend, and sinfull lusts must flee,
And under our Redeemers Banner fight
'Gainst sinne, the Devill, and the worlds delight.
These reasons plainly doe demonstrate this;
This Ceremony now, no new thing is,
Nor yet from Rome did first admittance win,
For from th'Apostles times it did begin;
Yet had it come from Rome, the Roman faith
Was Famous through the world, th'Apostle saith;
And those that will have nothing that was there,
Must neither have Gods Church, his Grace, nor feare.
The Romish Church was Right, for many yeares,
Till ('mongst their wheat) the Envious man sow'd tares:
Wherefore we first began to leave her quite,
When shee began to mingle wrong with right.
Shee parted not from us, but we from her,
And we left her in all that she did Erre:
As farre as shee leaves Christ, 'tis good that we
Should so farre from her Errors sundred be.
The Romane Church was Right; but superstition
Hath made her Wrong, and altred her condition:
Her Errors (not her Essence) we oppose,
With prayers and teares we doe resist our foes;
And they allow our Service and our Prayers
Are good, and that we leave much good of theirs;
But let them keep what's good: Let us be glad
That we have left them (only) in what's bad.
And for the signe o'th Crosse, no man that lives
Doth think it vertue unto Baptisme gives;
'Tis but a Ceremony (us'd of old)
Which signes Christs sheepe and lambes into his fold;
23
All Potentates and Princes (great or lesse)
Their Hatchments, Armes, Escoucheons, every one,
The figure of the Crosse is formed on;
Their Banners, Ensignes, Flaggs, and golden Crownes,
The Crosse's figures fix'd for their Renownes:
And by the Ball and Crosse, the world may see,
That underneath the Crosse the world must be,
And by the Crosse they shew (by signes externall)
The Christian Faith (professed) is supernall;
All Christian Coynes doe, likewise Crosses beare,
(But those put not our Puritans in feare)
The sight of those, to them are much delicious,
They only unto such are superstitious,
They love them, with such zeale and verity,
They'l never part with them in charity.
The Crosse's use prov'd since th'Apostles time,
Through th'ancient practice of the Church cald Prime,
And in the raigne of th'Emperour Constantine,
All Christians that were baptiz'd, had this Signe,
And that from thence unto these very dayes;
This Ceremony hath been us'd alwayes,
By Christians through all Christendome so grac'd,
So long a time with great regard embrac'd.
Shall any proud Scismatique, impure crew,
Dare offer to suppresse't or call it new?
It addes no vertue to the Sacrament,
Nor is it us'd for any such intent;
For after Baptisme's done, our Church doth use
To signe with th'Crosse (which wranglers doe abuse)
Thus 'tis a decent and indifferent thing,
And from it doth no superstition spring;
24
It must be; for the King and Church command it;
Th'Almighty doth the Higher Powers ordaine;
And Kings beare not the sword for nought, in vaine:
And seeing this command is just and good,
It neither ought, nor must not be withstood;
All power proceeds from God, therefore submit,
And scape Gods judgement in obeying it.
We must not dare to conster, mould, or fashion
The Scriptures to each mans interpretation;
And surely, the unlearned and unstable,
To understand hard Scriptures are unable.
The Lords thoughts, and his wayes, are his, not ours,
And high as Heaven from Earth, above our powers.
Where God commands, weake men must not dispute,
And where they understand not, there be mute.
Then, as the King is Gods Leivetenant here,
Obey in conscience, not in slavish feare,
And as the Church and State, with paines and cares
Ordain'd good Lawes obey'd for many yeares.
What bold audacious spirits then are they
That King, Church, State and Lawes thus disobey?
Ten millions of their braines can ne're devise
A book so good as that which they despise;
(The Common Prayer I meane) if they should sit
Ten thousand yeares, with all their Art and witt,
They would prove Coxcombs all, and in the end,
Leave it as 'tis, too good for them to mend.
These are the Crew that under faire pretences,
By flatt'ry cause division and offences,
These serve not the Lord Iesus Christ a jot,
They are their bellyes servants (well I wot)
25
They doe the hearts of simple people cheat;
Contentious men that doe contention crave;
We, nor the Church of God such custome have:
And thus to these crosse men I have declar'd
How much of old the Crosse was in regard,
And though the Papists use it with abuse,
That cannot take away the lawfull use;
For though a golden Idoll be a curse,
That makes not God (well us'd) to be the worse.
Materiall Crosses made of wood or stone,
(Through zeale) most of them are cast downe and gone,
From age to age, the Sires to their succession;
Those Crosses stood t'expresse our faiths profession;
But when th'abuse of them began to grow,
That to those Crosses Sotts would creepe or bow,
For this cause (chiefly) they were overthrowne,
Abus'd from their first use, were beaten downe;
But our Crosse us'd in Baptisme, still hath beene
A signe invisible, yet never seene:
Nor doth it on the Infants face appeare
That ever any Crosse was figur'd there.
Then what madde men are those, that beare such spleene
Against a thing, not to be felt, or seene,
Yet heard (though hardly to be understood)
By many of the perverse brotherhood?
For of their constant faith we may despaire
Who are affraid of shaddowes in the ayre.
And thus much for the Crosse may well suffice
To give content to all, except precise.
Now, for the Surplice, which is third and last
Of Ceremonies, which make fooles agast:
26
An issue of the Whore of Babels wombe;
Such as doe hold it (for their Sect) more meete
To suffer penance in a milk-white sheete,
And think it better doth affect their sight,
Than in the Church to see a Surplice white.
These Amsterdamnable opinions runne,
As fierce as pellets from an Elder-gunne;
Their witt's lesse than their reverend beards by halfe,
And each of them as wise as Walthams calfe,
And wisedome is as thick amongst the rout
As Water-grewell when the Oate-meale's out.
Yet they are wise enough, with tooth and nayle,
To libell, and talke nonsense, rave, and rayle,
And with a scandalous and vile intent,
To cast contempt upon all government;
Now, for an answer to their cavilling,
(Who are indeed not worth the answering)
Note, what high names the Holy Ghost hath pend,
To honour such as on his Church attend;
For their great dignity he doth afford
To call them Angels, in his sacred word;
To th'Angel of the Church of Ephesus,
Of Smyrna, Sardis, and of Pergamus,
Of Thyatira, Philadelphia,
And of the (luke-warme) Laodicea;
To these seaven Ministers St. Iohn did write,
And gave them each an Angels Epithite;
And heavenly Angels often did appeare,
In vestures white as snow, bright, pure and cleare:
Which doth denote that Church-men ought to be
In Doctrine sound, and in integrity,
27
Wherefore the Surplice was to them allotted
To be an Emblem of pure Sanctitie,
And for distinction of their qualitie;
Whereby, the ministeriall function may
Be knowne, and well distinguisht from the Lay.
And as on White a spot is soonest seene,
So with Gods Ministers it still hath beene;
A Lay-mans crimes like little Glo-wormes glow,
A Church-man's like prodigious Comets show;
Therefore the Surplice was, on good pretence,
Giv'n as a Robe of spotlesse Innocence,
To shew (that though all men are sinfull, fraile)
Pastors should be most cautious how they faile;
Because so many looke on them and prie,
And to their conversations have an eye.
The Surplice came from Rome, I dare confesse,
(What tho, 'tis not to be esteem'd the lesse)
Nay more, it was Romes Bishop did ordaine it,
And yet that not a jot at all doth staine it.
Pope Stephen liv'd, as by Record appeares,
Since Christ, two hundred, fiftie and two yeares;
And as his Name was Steven, so his fate
Was, that he did Saint Stephen imitate.
When Decius was the Romane Emperour,
That Pope dy'd by that Pagan Tyrants power;
He (for his Saviour) suffred Martyrdome,
And he ordain'd the Surplice first in Rome.
Thus, when the Church was in her prime perfection,
This vestment was ordain'd by good direction,
28
And not for perverse Non-conformitie.
There were no Brethren then so out of frame
To think cleane linnen was the Churches shame;
No, they beleev'd That long white Robes in Heaven
To th'everlasting blessed should be given;
And in that place sev'n Angels did appeare,
And they all pure white linnen Robes did weare;
Pure, fine, white shining linnen doth expresse
The Saints most ever happie blessednesse:
And at the Marriage of the Lambe 'tis said
The Church (Christs Spouse) in white shall be array'd.
And when our Saviour (graciously) did shew
His Glory, to Iohn, Iames, and Peters view;
His face shin'd as the Sunne, his cloaths as white
As was the radient luster of the light:
Yea, very white as Snow, and that no Fuller
Upon the earth can make so white a colour;
And therefore with our glorious Blest Messias,
Appear'd two good men, Moses and Elias.
Thus spotlesse Innocence, Immaculate,
In most pure white was seene in glorious State.
Thus Angels, Saints, and blest immortall Spirits
(Who are where all true happinesse inherits)
And Christ, when he his three Disciples led
To Tabor's Mount, and was Transfigured,
They all wore Linnen white, (or like the same)
They did themselves in their appearance frame;
The Saints wore white, as figures mysticall,
Christ as a glorious Robe Majesticall.
29
May weare a Surplice in the Congregation;
For men (on Earth) are in the best estate,
Who doe the Saints in Heaven most imitate:
These Ceremonies (Three) are prov'd to be
Past fifteene hundred yeares Antiquitie:
And they that murmure, prate, and call them New,
Are Corahs, Dathans, and Abirams crew.
'Tis falsely call'd Religion that doth cause
Men to resist God's, King's, and Churches Lawes,
They being all from Gods decree deriv'd
So long us'd, with such charge and care contriv'd,
So Tolerable to be undergone,
So necessary, easie to be done,
So reverend (in their use) discreet, and neat,
Most decent (as I did before repeat)
That they who 'gainst them doe revile and brawle,
Are (in their fiery zeale) Topheticall;
'Tis not Religion, 'Tis Divillitie
T'oppose the King, 'Tis bad Divinitie.
And what a fine Church were we like to have
If these companions had what they would crave?
Yet not to wrong their learning in a letter,
'Tis knowne, no men can raile or libell better,
As if th'had learn'd of Oyster-wives to prate
At th'Universitie of Bellinsgate.
Cain sacrific'd, and Iesabel did fast,
Prince Absolom some silly fooles embrac'd,
So Iudas kis'd when as to kill he meant,
So Pilate wash'd, yet was corruptly bent,
30
So Satan alleag'd Scripture for a shift:
These were all Hypocrites, and so are you,
Pretending Truths, intending nothing true:
Whose glazen Arguments will bide no hammer,
For they are but bad Logick, and worse Grammar.
Their suppositions, false mistrusts and doubts
They prove with nothing else but lyes and flouts.
A Good cause may be spoil'd, and quite disgrac'd
By indiscretion, and by words misplac'd:
But these mens causes being bad, their course
And filthy language makes it much the worse.
And these sweet Rules and Grounds they doe professe
As mighty Maxims of their holinesse.
Such men, who in authoritie are great,
With Envie still are round about be-set:
They are not only blam'd for doing ill,
But for not doing all that all men will.
Their honours are so mixt with toyles and cares
Which oft (before old Age) doth bring gray haires;
Their broken sleepes make us more soundly sleepe,
Their unrest doth in rest and peace us keepe,
And whilst the Peasant takes his sweet repose,
The Peere is round behem'd with cares and woes.
No labour's like the labour of the minde,
And Kings rich Crownes with pricking Thorns are linde.
Shall we be disobedient then to such,
Who for our peace disturbed are so much?
Shall Hell-hounds dare aspersions base to fling
'Gainst those that thus serve God, the Church and King?
31
To guide and guard their true integritie.
To draw to end, kind brethren, take advice,
In things indifferent be not over-nice,
Presume not to binde Princes Wills to yours;
Love, and seeke Peace, obey superiour powers;
Stand to the Faith, doe more good Workes I pray,
And serve not God the cleane contrary way.
And now my pen in Quiet shall Remaine,
Except some mad-men Rouse it up againe.
FINIS.
33
Lenvoy, or Postscript.
From wronging of my King, from State reviling,From Libels writing or in Print compiling:
From troubling of my coxcombe, braines, or mazzard,
From putting my estate or eares in hazzard:
From seeking things that are beyond my reach;
From dreaming I could all the Clergie teach;
From Pride, Vain-glory, and Hypocrisie,
From striving to obtaine a Pillory,
And from deserving of the triple Tree,
Good Lord of Heaven and Earth deliver mee.
| Works of John Taylor the Water Poet not included in the folio volume of 1630 | |