And mongrel Christian of our times,
That expiate less with greater crimes, 90
And call the foul abomination,
Contrition and Mortification.
Is't not enough we're bruis'd and kicked
With sinful members of the wicked;
Our vessels, that are sanctify'd, 95
Profan'd and curry'd back and side;
But we must claw ourselves with shameful
And heathen stripes, by their example?
Which, were there nothing to forbid it,
Is impious, because they did it: 100
This therefore may be justly reckon'd
A heinous sin. Now to the second;
That Saints may claim a dispensation
To swear and forswear on occasion,
I doubt not but it will appear 105
With pregnant light: the point is clear.
Oaths are but words, and words but wind,[1]
Too feeble implements to bind;
And hold with deeds proportion, so
As shadows to a substance do. 110
Then when they strive for place, 'tis fit
The weaker vessel should submit.
Although your church be opposite
To ours, as Black Friars are to White,
In rule and order, yet I grant 115
You are a reformado saint;[2]
And what the saints do claim as due,
You may pretend a title to:
- ↑ Such have "lovers' vows" always been represented. The vows of self-chastisement, from which the Knight seeks self-absolution, was a lover's vow. But the general strain of satire is against elastic consciences and easy absolution, whether catholic or sectarian. See Tibullus, Eleg. iv. 17, 18.
- ↑ That is, as being a Presbyterian, a quondam saint, not then in the enjoyment of the pay and privileges of sainthood, as the Independents were. Reformadoes were officers degraded from their command, but who retained their rank. (Wright's Diet, sub voc.) See Part iii. c. ii. line 91.
pointed out; and, at the same time, a favourite argument of the Puritans, that whatever was Romish was ipso facto sinful, is equally well ridiculed.
