No More Learning

or] ere, My neck
thee or 98
die,
My neck is so short, that thou wylt never have honestie in striking of this head “.
Dionisius. Eubulus, my spirites are sodenly ap pauled, my limes waxe weake;
This straunge friendship amaseth me so, that I can scarse speake.
Pithias. O mightie kinge, some pittie your noble harte meeve;
You require but one man's death, take Pithias, let Da mon live.
unspeakable frindship
Damon. Not so, hath not offended, there
Eubulus.
-
edit.
shorte that thou wilt never have homestie striking
thou wilt derive credit from striking off head
this head. . ]
disadvantageously placed for the purpose decollation. Hon
netete, Fr. antiently signified fame reputation the dextrous
execution any undertaking, whether honourable the contrary. Honesty seems here used with the French meaning.
this instance the Author appears speech which Sir Thomas More made his Chronicle tempore Henry VIII.
“man kneled doun him askyng him forgevenes his death (as the manner is), whom sayed forgeve thee, but promise
thee that thou shalt never have honestie the strykyng my “head, my necke short. ”
have had before him the his execution. Hall,
226, says, “Also the hang
is so
to to
he
Ip. or
O he
““
In
soof**
of
of or in
of
to be
of
i. is 2d e. so
no at to
-
let !
I S. in a
is no
of
in
256 DAM ON AND PITH IAS.
Alas, he is but young, he may do good to many.
Thou cowarde minister, why doest thou not let mee die? -
Gronno. My hand with soden feare quivereth. Pithias. O noble kinge, shewe mercy upon Damon,
let Pithias die.
Dionisius. Stay Gronno my flesh trembleth. Eubu
lus, what shall I doo?
Were there ever such, frindes on earth as were these
two 2
What harte is 'so cruell that would devide them asun
der 2
O noble friendship, I must yeld; at thy force I wonder. My hart this rare frindship, hath pearst to the roote,
And quenched my fury:- this sight hath brought this about,
Which thy grave counsell, Eubulus, and learned per swasion could never doo.
noble gentlemen, the immortal Gods above
Hath made you play this tragidie, think, for my be
hove:
- Before this day ment.
My cruell mind bente
My feareful life
But now see there garde unto Which wyll not spare lyfe time
never knew what perfect friendship bloody deedes was full and wholly
thought with terrour
defende,
faithfull friend, present neede:
happie kinges who in" your courtes have two such frinds indeed
honour friendship now, which that you may playnly See,
Damon, have thou thy lyfe, from death pardon thee;
For which good tourne, crave this honour doe me lend, -
Oh frindly hart, me linke with you, you make me the thirde friende.
The two old copies have
“O happie kinges within your courtes,” &c.
you] two to, 2d edit.
*
I
. . . OO
* to
it I
is hisno
I C.
at of a
I to
let
'
to -
to 9”
-
I
I
: . I
all
-
DAMON AND PITH IAS.
257
My courte is yours; dwell here with mee, by my com mission large,
Myself, my realme, my welth, my health, I commit to your charge :
Make me a thirde friend, more shall I joye in that thing,
Then to be tled as I am, Dionisius the mightie kinge.
Damon. O mightie king, first for my lyse most hum ble thankes I geve,
And next, I prayse the immortall Gods that did your harte so meve,
That you would have respect to friendships heavenly lore,
Forseing wel he need not feare which hath true friends
in tru equalitie.
Dionisius. Unequall though I be in great possessions,
Yet full equall shall you finde me in my changed con ditions.
Tirrannie, flatterie, oppression, loe, hear I cast away; Justice, truth, love, frindship, shall be my joy:
True friendship wyl I honour unto my lives end;
My greatest glorie shall be to be counted a perfect
friende.
Pithias. For this your deede, most noble king, the
Gods advance your name,
And since to friendship's lore you list your princely
harte to frame,
With joyfull hart, O kinge, most wellcome now to me,
in store.
-
For my part, most noble king, as a third frind, welcom
to our friendly societie;
-
But you must forget you ar a king, for frindship stands
With you wyll I knit the perfect knot of amitie:
Wherein I shall enstruct you so, and Damon here your friend,
That you may know of amitie the mighty force, and eke the joyful end:
And how that kinges doo stand uppon a fickle ground, Within whose realme at time of need no faithfull friends
are founde. wOL's Is
s
258 DAMON AND PIthIAS.
Dionisius. . . Your instruction wyll I folow; to you myself I doo commite.
Eubulus, make haste to set new apparell, fitte For my new friends.
Eubulus. I go with joyful hart. O happie day ! Exit.
Gronno. I am glad to heare this word. lives they doo not leese,
It is no reason 9" the hangman should lose his fees: These are mine, I am gone with a trise. [Erit.
Here entreth EUBULUs with new garmentes.
Dionisius. Put on these garmentes now; goe in with me, the jewelles of my court.
Damon and Pithias. We go with joyfull harts. Stephano. Oh, Damon, my deare master, in this
joy remember me.
Dionisius. My friend Damon, asketh reason. Damon. Stephano, for thy good service thou free.
[Ereunt Dion. ” Stephano. most happie, pleasant, joyfull, and
triumphant day
Poore Stephano now shall live continuall joy:
Vive roy, with Damon and Pithias, perfect amitie. Vive Stephano, thy pleasant liberalitie:
Wherein joy much that hath conquest wonne,
am free man, none mery now under the SOnne.
Farewel my lords, nowe the Gods graunt you the
no
their
perfect amitie,
And me longe enjoy my longe desired libertie. [Erit.
Here entreth EUBULUs beatyng CARIsoPHUs. Away villaine! away, you flatringe parasite!
others
- out, excepting Stephano,
som
Away the plague this courte: thy filed tongue, that forged lies,
-
-
not reason] no reason, 1st edit.
This direction means that Dionisius, Damon, Pithias, and all
o
so
as
* °s go
I a
tu le
C.
he
in
he
to of
as
in
I of
O
al
all
as I
in
be
a
!
DAMON AND PITH IAS. 259
No more here shall doo hurt: away, false sicophant wilt thou not?
Carisophus. I am gone, sir, seeing it is the kinges pleasure.
Why whyp ye me alone? a plague take Damon and Pithias, since they came hither
I am driven to seeke releefe abrod, alas! I know not whither.
Yet, Eubulus, though I be gone, hereafter time shall trie,
There shall be found even in this court as great flat terers as I.
Well, for a while I wyll forgo the court, though to my great payne:
I doubt not but to spie a time when I may creepe in
[Exit. Eubulus. The serpent that eates men alive, flattery,
with all her broode,
Is whipte away in princes courtes, whiche yet did never
good.
What force, what mighty power true friendship may
possesse,
To the worlde, Dionisius' courte now playnly doth expresse;
Who since faithfull friendes he gave his willyngeare,
againe. ,
Most safely sitteth feare.
Pourged the court
Tirannie quailes, to win
his seate, and sleepes devoid
vice, since friendship entred studieth now with love eche hart
Vertue had price, and hath his just rewarde;
And painted speache, that gloseth for gayne, from gifts
quite debard.
One loveth another now for vertue, not for gayne; Where vertue doth not knit the knot, there friendship
cannot raigne;
Without the whiche, house, land, kingdome
can endure,
As necessarie for man's lyfe, water, ayre, and fier,
as
no
no
ne
is is
is
to
in :
he of
in
in, of
all
260 o DAMON AND PITHIAS.
Which
t
Unhonest thinges friendshippe craveth, yet con sents thereto,
the minde of man, honest thinges
o doo
wealth doublejoye, sweete compagnion
alway:
sure defence for kinges,
woe present stay,
each state true friendship
perfect trustie bande,
force assayle, shield defende the enemies cruell hande;
rare, and yet the greatest gift that God can geve Imall
So rare, that scarce four couple faithfull frends have ben since the worlde began.
gift strange, and such price, wish kyngs have
But chiefely yet, duetie bindeth, humbly crave, True friendship and true friendes, full fraught with
constant faith,
The gever friends, the Lord, grant her, most noble
Queene Elizabeth.
I
of
toso
of ; ;
to
a
:
as
AA
AA AIn
of a in a
in
to I
a ne
all
all
to
ne
is
DAMON AND PIT. H. I. A. S. 261
THE LAST SONGE.
The strongest garde that kynges can have, Are constant friends their state to save:
True friendes are constant both in word and deede, True friendes are present, and helpe at each neede: True friendes talke truely, they glose for no gayne, When treasure consumeth, true frindes wyll remayne:
True frindes for their tru prince refuseth not their death: The Lord graunt her such frindes, most noble Queene
Elizabeth.
-
Longe may she governe in honour and wealth, Voyde of all sicknesse, in most perfect health: Which health to prolonge, as true friends require, God graunt she may have her owne hartes desire: Which friendes wyll defend with most stedfast faith,
The Lorde graunt her such friendes, most noble Queene Elizabeth.
FINIS,
262
EDITIONS.
(1. ), “The excellent Comedie of two the moste faith
“fullest Freendes Damon and Pithias. Newly im “printed as the same was shewed before the Queenes
“Majestie, by the Children of her Graces Chappell, “except the Prologue, that is somewhat altered “proper use them that hereafter shall have occasion “to plaie either Private open Audience. Made “by Maister Edwards, then beynge Maister the
“Children 1571.
“by Richarde Johnes, and are
“joyning the Southwest doore 4to. Black Letter.
(2) Another Edition 4to, Mr. Garrick's Collection.
solde his Shop Paule's Churche. "
1582. * Both
Imprinted London, Fleetelane,
The following imprint the only variation the titles the two copies. “Imprinted London, Richarde Jones: dwelling
“neere unto Holborne Bridge, over against the syne the Faulcon. “Anno 1582. ” C.
by
to at L. ofbe
or
in of
in at
*
at is
in
of
of
for the
B.
in
to
it in
of
NEW C US TOME.
\
I Have not been able to discover who was the Author
of this Piece. But I think it is one of the most re
markable of our ancient Moralities, as it was wrote
purposely to vindicate and promote the Reformation.
It was print d in 1573, and contrived so that four people might act this was frequently done, have
observed the Preface, for the convenience such were disposed divert improve themselves, by
representing these kinds Entertainments their own
houses. This, and God's Promises Bishop Bale,
will serve specimens the ancient Mysteries and Moralities.
in as
of
of or
by
in
of as I
to
it:
as
THE PLAYERS NAMES IN THIS ENTERLUDE BE THESE.
THE PROLOGUE.
PERVERSE DocTRINE, and old popishe Priest. IGNOFAUNce, an other, but elder.
NEw Custom E, a Minister.
LIGHT OF THE Gospell, a Minister. HYPocR1s. IE, an olde Woman. CREwelt1e, a Ruffler'.
AvAR Ice, a Ruffler. EDIFICATION, a Sage.
Assu RAUNCE, a Vertue. GoDDEs FELIcITIE, a Sage.
FOWER MAY PLAY THIS ENTERLUDE.
1 Perverse Doctrine.
IGNoHAUNcE. 2. HYPocRIsIE,
and EDIFICATION. -
NEw Custom E. 33 Avance.
Assur AN ce.
LIGHT of THE Gos Ş PELL.
4-8. CREw ELTIE. GoDDEs FELIcITIE. THE PRolog UE.
* Creweltie a Ruffler. ] i. e. a cheating bully, so called in several Acts of Parliament during the reign of King Henry the Eighth. S.
THE PROLOGUE.
Al thinges be not soe as in sight they doe seeme, What so ever they resemble, or what ever men deeme.
For if our senses in their owne objects us do fayle Sometimes, then our judgemente shall but little availe In some thinges, as such, where doubt geveth deniall
Ofthem in the best wise to make any triall. Which sayinge is evident, as well shall appeare
In this little Enterlude whiche we present heare; Whereby we may learn how grossly we erre,
Taking one thinge for another, which differ so farre As good dothe from badde. Example therefore
You may take by these persons ifyou marke no more. For the primitive constitution, whiche was fyrst appointed Even by God himself, and by Christ his annoynted;
Confirmed by appostles, and great antiquitie:
See howe perverted manne's wicked iniquitie, To called newe Custome, newe Constitucion,
Surely name much ungodly abusion.
Which our author indifferently scanninge his minde,
his simple opinion this cause hee doth finde
That reason ignorance which beareth great swaie,
And also stubberne doctrine, which shutteth the waie To all good instruction, and knowledge right:
No marvell was, though the trueth we were igno raunt quight.
For truely suche case, the matter was but small, To make the ignorant sowle credite them all, What ever they saide, were trueth lye.
For man able was then prove them the contrarie. Wherefore their owne fansies they sette great prise,
Neglectinge the trewe waye, like men farre unwise.
in
or a
of
in
noso
in it
In
be
to
it to
of
by or
of a
of
up
;
by
a
th' to
it is
of
268
Making semblant of antiquitie in all that they did,
To intent that their subtiltie suche meanes might hid.
Newe Custome also hath named this matter verilie, consideration that the people speaketh commonlie,
Confuting the same reasons most manifest,
Whiche consequent order talke are exprest.
This sence hath our Author followed herein, we saide,
For other meaning, moreover hee will not have But diverse may invent muche distant from this, Whiche wise will have prejudiciall his, Nor his unto theirs, whatsoever they bee,
For many heades, many wittes, wee doo plainely see. Onely hee desireth this the worshipfull audience,
To take good parte without manner offence.
denaide,
Whatsoever shall Interpreting
And for us, Wee are readie
spoken, marking the intent,
otherwise but was ment. pacience you list attende,
declare you the matter the ende. FINIS PRolog1.
if it to ofno
to
to
it as
al to it
he of
as
so
by
in
in no
in
th’ be
be
of
he
by
In
NEW CUSTOME.
ACTUS I. SCENA I.
-
PERVERse DocTRINE and IGN or ANce enter. Perverse Doctrine. It is even so in deede, the worlde
was never in so evyll a state.
But this is no time for us of these matters to debate.
It were good wee invented some politike waie Our matters to addresse in good orderly staie. And for us, reason would we loked to ourselves.
/ Do you not see howe these newe fangled pratling elses Prinke up so pertly of late in every place,
And go about us auncients flatly to deface?
As who shoulde say in shorte time, as well learned as wee,
As wise to the worlde, as good they mighte accomptid bee,
Naye, naye, if many yeers and graie heares do knowe no more,
But that every pewishe boye hath even as muche witte in Store :
By the masse then have I lyved to long, and I would I were dead,
If I have not more knoweledge then a thousande of them in my head,
For how should they have learning that were borne but even now? -
As sighte were see goose shodde, sadled cowe,
hear the pratlinge
any soche Jack Strawe.
For when hee hath done compte him but very dawe.
4
a
As to
fit a
it all
I of
a
to
or a
270* NEW CUSTOM E.
Act I.
As in London not longe since, you wot well where, They rang to a Sermon, and we chaunced to be there.
Up -
olde,
preacher, I thinke not past twenty yeeres
With a sounding voyce, and audacitie bolde,
And beganme to revile at the holie sacrament, and transubstanciation.
I never hearde one knave or other make suche a decla ration :
But, if I had had the boye in a convenient place, With a good rodde or twain not past one howre's
space.
I woulde so have scourged my marchant”, that
'so breeche should ake,
longe since that those woordes spake.
What, younge men medlers Divinitie?
godly sight
-
every boye's delight,
Yet therein nowe almost
No brooke nowe their handes, but all scripture,
scripture,
Eyther the whole Bible, the new Testament, you
may
The newe Testament for them and then to for cowle
my dogge”.
This the olde proverbe, cast perles an hogge.
my marchant] Merchant was antiently used we now use the word chap. See Note Romeo and Juliet, A.
*— and then for cowle my dogge] Cowle rather coll, sup
pose the name the dog.
sure.
-
Cowle my dog, am inclined believe means put cowle hood
dog, and will which the order had the explanation,
learned frier the contempt into this period fallen will least countenance
prove the case
should not thought sufficient once was opinion, that there might allusion
one Collins crazy man, who seeing priest hold
the host over his head, lifted dog the same manner, for which both
and the animal were burnt 1588. See Foxe, vol. II. 436.
My conjecture requires little explanation. The speaker means
say, “If the new testament wise adapted equally
will understand and make other. ” S.
for the use boys, like the conception coll my dog. The
proper use soon the
o:
to
on a
N *
is it
to be
is
be
up a
if heI to
a of
as it is
a in as on to in
!
in to
it
atbe of
ais to to is fitbeS. orhe
an
of of at :
in
it of up
or 2.
S. as to
as
toto a 4. S.
as
so
or I
it
aas 2 be a
it. heofI
is
a his
be
sc. I. ]
NEW CUSTOME. 271
Geve them that whiche is meete for them, a racket and a ball,
Or some other trifle to busie their heades with all:
Playinge at coytes or nine hooles", or shooting at buttes,
There let them be a goddes name, their hartes ake and their guttes.
Let alone with divinitie, which are ryper age.
Youth rashe, they say, but olde men hath the know ledge.
For while they reade they know not what, they omit the veritie,
And that nowe the cause many fall into heresie,
Every man hath his owne way, some that, and some this,
wolde almost for anger surreverence" make man pisse,
To heare what they talke open communication,
Surely feare me, Ignorance, this geare wyl make some desolation.
Ignoraunce. feare the same also, but towching
They that wherof you speake full well,
have revoked diverse olde heresies out hell.
As against transubstantiation, purgatory, and the masse, And say that scripture they can not brought
But th:asSe:
whiche ever hath ben
stant opinion,
And defended also hitherto
That Ignorance, am the mother
most trewe and con
our religion, true devotion,
And Knowledge the auctour the contrarie affection: They denie stoutely thoughe were not so;
But this hath ben beleft many hundred yeere ago. Wherefore greveth mee not lyttle that my case
stande,
Thus disproved every pratler's hande.
should
Playinge coytes nine hooles. ] By the Stat. Hen. VIII.
16. penalty
who should play coyting, logating, quoits.
surreverence]
imposed certain persons therein mentioned, the tables, tennis, dice, cards, bowls, clash,
other unlawful game. Coytes are the same Perhaps contraction save your reverence.
*
9. * s.
It
is
of
a an
S. as
c.
* to
or at is
so
by
I
or a
a to be
I,
I to
is us
at
it
it so
at on
as
of
of in
33
be
of
it
of of
til of
by
all a
so
as
a
272 NEW CUSTOME. ACT I.
Perverse Doctrine. Yea, doth ? then the more un wiseman you, as I trowe,
For they say as muche by me, as you well do knowe.
And shall I then go vexe my selfe at theyr talke?
No, let them speake so longe as their tongues can
walke.
They shall not greve mee, for why? in very south
It were follie to endeavour to stop every manne's mouth.
They have brought in one, a younge upstart ladde as it appeares,
I am sure he hath not ben in the realme very many yeares,
With a gathered frocke, a powlde head and a broade hatte, -
An unshaved bearde, a pale face, and hee teacheth that
All our doings are naught, and hath ben many a day. Hee disaloweth our ceremonies and rites, and teacheth
an other way
To serve God, then that whiche wee do use,
And goeth about the people's myndes to seduce.
It is a pestilent knave, hee wyll have priestes no corner
cappes to weare",
Surplices are superstition, beades, paxes, and suche
other geare,
* -hee wyll have priestes no corner cappes to weare] Foxe, in the third volume of his Acts and Monuments, p. 131, says, “Over “ and besides divers others things touching M. Rogers, this is not “to be forgotten, how, in the daies of King of Edward the Sixth,
“there was a controversie among the Bishops and Clergie for wear “ing of priests caps, and other attyre belonging to that order. Master
“Rogers being one of that number which never went otherwise
the time King Edward, affirmed that decreement uniformitie,
“ than in a round cap during
“that would not agree
“but upon this condition, that
“uniformitie wearing the cap, tippet, &c. then should de “creed withall, that the papists for difference betwixt them and “others should constrained weare upon their sleeves chalice “with host upon Whereunto they would consent, “would agree the other, otherwise would not said con
“sent the setting forth the same, nor ever weare the cap; nor indeed he never did. ”
they would needs have such
“
to
of
he
to
be
of
to
if to all a
he if
of
an
it.
he
a
he
an
it
of
be
sc. I. ]
N E W CUSTOM E: 273
Crosses, belles, candells, oyle, bran, salt, spettle, and Incense,
With sensing and singing, he accomptes not worth half pense,
And cries out them all, repete them wist, Suche holy thinges wherein our religion doth consist:
But hee commaundes the service readde,
English
And for the Holy Legende steadde,
Every man looke thereon
Every man studie divinitie
the Bible too put his
his list and pleasure, his convenient leasure;
-
With thousand newe guises more, you know well
as
And term him his right name, should not lie, new Custome, for they him call,
Both our sister Hipocrisie, Superstition, Idolatrie and all. And truely me thinketh, they justly and wisely
therein,
Since hee divers, and lately crept
Ignoraunce. So they call him indeede, you have saide ryght well,
Because came newely from the devyll hell,
New Custome, quoth you now vengeance his
newe nose,
For bringing any suche unaccustomed glose;
For hee hath seduced the people mightie greate
flockes,
Bodie God, were good set the knave the stockes.
elles whyp him for exaumple hee,
roges
How they the authors newe heresies bee.
Or henceforth attempt any such strange devise,
Let him keepe himselfe from my handes, wyse.
ever may take him within my rayne,
He sure have whipping theere" for his payne.
the Holy Legende] suppose the Legenda Aurea, the Golden Le gend Jacobus Voragine.
theere] the 4to. think we should read cheere. VOL. I. T
*7 IfOr
of is I of
It is
a So toheisI.
I
S.
of
so
at at 7,
de
it in
I by
on
to so
to to
do
an ? so to
do do
if to
ifto of he all
be
as
in
as
in to be
a by
if I
in
in. of
I
to
iii
274 NEW CUSTOME.
[Act. I
For hee doth muche harme in eache place throughout the lande :
Wherefore, Perverse Doctrine, heere nedeth your hande:
I meane, that ye be diligent in any case,
place, So use the villaine, you know what meane,
fortune come where New Custome
That poyntes you may discredite him cleane: And when hee beginnes any thynge for clatter,
Of any controversie learnyng, divinitie matter, So cling fast unto every manne's thought,
That his wordes may seeme heresie, and his doinges
but nought, Tushe, that, Perverse Doctrine. let me alone with
for have not
lyttle wit,
But have practised this alreadie, and minde also do
Yet further devise have, think, not amisse. Hearken mee, Ignorance, for the matter this: For the better accomplishing our subtiltie pretended,
were expedient that bothe our names were amended; Ignorance shall Simplicitie, for that comes very nie; And for Perverse Doctrine will be called Sounde
Doctrine,
And nowe that wee are both suche sorte named,
Wee may goe any place and never blamed. See then you remembre your name, sir, Simplicitie,
And mee every worde Sounde doctrine be; Beware tripping, but look minde that you beare
Your fayned name, and what before you weare. But who this that hitherwarde doth walke?
Let stande still heare what wyll talke.
ACTUs scENA
New Custome entreth alone.
New Custome. When cons*
ider the auncient times That have ben these eyght hundred yeeres and more,
before,
-
in .
I
so
-
us
It
aI
to
in all
If to ye
to
I. be
I -
is
of at
to
it. I
in
to
of
I. . I of
in in. I - .
. he . or
. . I
.
II.
be .
to ,
is
. . . to is.
.
to
sc. II. ]
NEW CUSTOME. 275
And those conferre with these our later dayes, My mind do these displease a thousand waies. For sure hee that hath bothe perceaved aright,
Wyll say they differ as darkenes dothe from light. For then playne-dealing beare away the price,
All thinges were ruled by men of good advise,
Conscience prevayled muche, even every where,
No man deceived his neybour, and eke a thing full rare ~.
It was to finde a man you might not trust:
But looke what once they promised, they did that well and just.
If neighbours were at variance they ran not streight to lawe,
Daiesmen 9 tooke up the matter, and cost them not a strawe,
Suche delight they had to kyll debate and strife;
And surely even in those dayes was there more godlier life:
Howbeit men of ages are wonted dispraise
The wickednesse time that florished their daies,
As well hee may discerne who for that but lightly lookes -
every leafe almost their bookes;
For for Christ our maister, what hee thought Jewes,
And after hym apostles, think newes. Perverse Doctrine. Harke, Simplicitie, hee some
preacher, wyll lay my gowne,
He mindeth make sermon within this towne:
Daiesman] i. e. umpires. —— For what art thou
So Spenser:
That makst thyself his daysman, prolong
- The vengeance past 1–Faerie Queen.
dayes-man, says Ray, his Collection North Country
Words, 25. “an arbitrator, umpire judge. For Dr. Hammond observes, his Annotation Heb. 25. 752, the
“word day, languages and idioms, signifies judgment.
“Man’s Day, Cor. iii. 13, the judgement men. So diem dicere
“in Latin
implead. ”
p. is
to1 in all
is
to
th
-
p.
is
of
in is
I a
ofall
of
or S.
of -at
*
9
In as
in an
I
of all
A
to on
it
x.
no
as So
is to
[Act. I.
Hee speaketh honestly yet, but surely if hee rayle at mee,
I may not abide him, by the masse, I promise thee.
New Custome. Paule to the Corinthians plainely doth tell -
That their behaviour pleased him not well.
All our forefathers likewise have ben offended
With diverse faultes at their time, that might have ben amended.
The doctours of the churche, great faulte they dyd
fynde,
In that men lived not after their mynde: First with the rulers as examples of sinne,
Then with the people as continuing therin:
So that of them both this one thing they thought,
That the people was not good, but the rulers were naught.
But in comparison of this time of miserie,
In those daies men lyved in perfecte felicitie.
Saincte Paule prophecied that worse tymes should ensue,
In novissimis venient quidam, saith hee, this is trewe, Folowinge mischiefe, ungodlinesse and evyll,
Leaning wickednesse and doctrine the devyll; And spake hee not these daies, thinke you, praye? The proofe playne that man can denaye:
For this sure, that never any age before, Naughtiness and sinne hath ben practised more,
276 NEW CUSTOME.
As nowe (God amende all) this present daye: Sinne nowe no sinne, faultes no faultes whit,
God, seest thou this, and yet wylt suffer hit?
Surely thy mercie
Are great, that beare.
great, but yet our sinnes feare justice with them thou canst not
thinge rife",
with another manne's wyse:
common, such plenty.
vice, stale jest nowe,
Adulterie
"so rife] i. e.
o
Or halfe
muche, all, respecte saye,
in
at in
in
no
S.
I
AO so
is
no
so is to
to it ofis so lieis
or of a at
so
a
so I
of I
is all all so
sc. II. ]
NEW CUSTOM E.
277
For what is that but daliaunce 2 call
Covetousnesse
they
Good husbandrie, when one man would faine have all.
And eke alike to that is unmerciful extorcion,
A sinne in sight of God, of great abhomination: For pride, that is now a grace; for rounde about .
The humble sprited is termed a foole or a lowte.
Who so will bee so drunken that he scarsly knoweth his waye,
Oh, hee is a good fellowe, so now a daies they saye
Gluttonie is hospitalitie, while they meate and drinke spill, -
Whiche As
relieve diverse whom famine doth kill.
charitable deedes, they gone, God knoweth
old
Some pretende lacke, but the chiefe cause slowth, vice most outragiouse others sure,
Right hatefull Scarse bloud So make they
God, and contrarie nature. punished, but even for very shame,
murther but trifling game.
how manie examples that horrible vice
Do dayly among nowe spring and arise?
But thankes God that such rulers doth sende, Whiche earnestly studie that fault amende;
As the sharpe punishement that wicked crime Wee may see that committed was but late time. God direct their heartes they may alwaies continue Suche just execution sinne ensue;
So shall saved the life
many man,
And God wyll withdrawe his sore plagues from than.
Theft but pollicie, perjurie but face,
Suche now the worlde, farre men from grace. But what shall say religion, and knowledge
Of God, whiche hath ben indifferent eache age Before this? howbeit his faltes then had,
And some poyntes then was culpable and bad. Surely this one thinge may say aright,
God hath rejected away from him quight,
in
I
is is
be
OA by
for all
usI
of
on of
so
of
of a all
to of
it a to
in be
of
to
a
us
be
ofis to
to us
;
be is
278
NEW CUSTOMEs
[ACT 1.
And geven us up whollie unto our owne thought, Utterly to destroy us, and bring us to nought:
For do they not followe the inventions of men 2 Looke on the primitive churche, and tell mee then Whether they served God in this same wise,
J Or whether they followed any other guyse?
For since Godde's feare decayed, and hypocrisie crept 1I],
In hope of some gaines and lucre to win, Crueltie bare a stroke, who with fagot and fier, Braught thinges passe that hee did desier;
Next avarice spilt all, whiche lest should spide,
Hypocrisie ensued the matter hide.
Then brought they their monsters, their masses, their
light,
Their torches noone, darken our sight:
Their Popes and their pardones, their purgatories for
sowles,
Their smoking the church, and flinging cooles.
Ignoraunce. Stay yet whyle, and heare more COmmunication.
cannot, godde's sowle, might have this nation.
Shall suffer knave thus rayle and prate? . Nay, then pray God, the devyll breake my pate.
will revenged, hee depart away,
Ah, surrah, you have made feire speake heere to-day, Do you looke for any rewarde for your deede
were good beate thee till thy head bleede,
Or scourge thee welfavouredlie carte's tayle, To teache suche horeson blaspheme and rayle
Perverse Doctrine.
At suche holie misteries, and matters As thou speakest nowe, and rayledst
New Custome. What meane ye, sir, you speake?
Art you minded mee your anger
hie
latelie.
whom
wreake, knowe
Whiche have not offended, Perverse Doctrine. speak
farre
thee, knave, thou a-rt
madde
trowe; or]
before.
l"
on of an
in
i. e.
a to
I
to
a
of at
-
Iorso
all I itI
as to
to
to
-
at asto a
to
it
?
*.
if I
to at
so 2
* let -
do
It
I
-
to
be
I I
or
to
a
by
*
us of
be
all
NEW CUSTO ME. 279
sc. I. ]
What meanest thou to raile right nowe so contemp tuously
At the chefest secretes of all divinities?
New Custome. Verilie I railed not, so farre as I can tell,
I spake, but advisedly, I knowe very well;
For I wyll stand to whatsoever sayde.
Perverse Doctrine. Wilt thou soe? but will make
the well apaide
To recant thy woordes, holde thee pounde,
Before thou departe hence out this grounde.
New Custome. No, that shall you not do, die therefore.