A SELECT COLLECTION
OF
OLD ENGLISH PLAYS.
ORIGINALLY PUBLISHED BY ROBERT DODSLEY
IN THE YEAR 1744.
FOURTH EDITION,
NOW FIRST CHRONOLOGICALLY ARRANGED, REVISED AND ENLARGED
WITH THE NOTES OF ALL THE COMMENTATORS,
AND NEW NOTES
BY
W. CAREW HAZLITT.
BENJAMIN BLOM, INC.
New York
First published 1874-1876
Reissued 1964 by Benjamin Blom, Inc.
L.C. Catalog Card No.: 64-14702
Printed in U.S.A. by
NOBLE OFFSET PRINTERS, INC.
NEW YORK 3, N. Y.
Table of Contents.
[NEW CUSTOM.]
[DODSLEY'S PREFACE.]
[THE PROLOGUE.]
[NEW CUSTOM.]
[RALPH ROISTER DOISTER.]
[THE PROLOGUE.]
[RALPH ROISTER DOISTER.]
[GAMMER GURTON'S NEEDLE.]
[PREFACE.]
[PROLOGUE.]
[GAMMER GURTON'S NEEDLE.]
[THE TRIAL OF TREASURE.]
[MR HALLIWELL'S PREFACE.]
[THE TRIAL OF TREASURE.]
[LIKE WILL TO LIKE.]
[PROLOGUE.]
[LIKE WILL TO LIKE.]
NEW CUSTOM.
A New Enterlude, no lesse wittie then pleasant, entituled new Custome, devised of late, and for diverse causes nowe set forthe, neuer before this tyme imprinted. 1573. [Col.] Imprinted at London, in Fleete strete, by William How for Abraham Veale, dwelling in Paules churche-yarde at the signe of the Lambe. 4to, B. L.
DODSLEY'S PREFACE.
I have not been able to discover who was the author of this piece. But I think it is one of the most remarkable of our ancient moralities, as it was wrote purposely to vindicate and promote the Reformation. It was printed in 1573, and contrived so that four people might act it; this was frequently done for the convenience of such as were disposed to divert or improve themselves, by representing these kinds of entertainments in their own houses.
[The authorship of "New Custom" remains undiscovered. It is a piece which may have been written a few years before it was printed, and is one of the dramatic efforts in furtherance of the Reformation. At the same time, there is no apparent foundation for the hypothesis that the morality was in existence any great length of time before the date of publication.]
THE PLAYERS' NAMES IN THIS INTERLUDE BE THESE.
- The Prologue.
- Perverse Doctrine, an old Popish Priest.
- Ignorance, another, but elder.
- New Custom, a Minister.
- Light of the Gospel, a Minister.
- Hypocrisy, an old Woman.
- Cruelty, a Ruffler.[1]
- Avarice, a Ruffler.
- Edification, a Sage.
- Assurance, a Virtue.
- God's Felicity, a Sage.
FOUR MAY PLAY THIS INTERLUDE.
1. Perverse Doctrine.
{ Ignorance,
2. { Hypocrisy,
{ and Edification.
{ New Custom.
3. { Avarice.
{ Assurance.
{ Light of the Gospel.
{ Cruelty.
4. { God's Felicity.
{ The Prologue.
THE PROLOGUE.
All things be not so as in sight they do seem,
Whatsoever they resemble, or whatever men deem.
For if our senses in their own objects us do fail
Sometimes, then our judgment shall but little avail
In some things, as such, where doubt giveth denial
Of them in the best wise to make any trial.
Which saying is evident, as well shall appear
In this little interlude, which we present here;
Whereby we may learn how grossly we err,
Taking one thing for another, which differ so far,
As good doth from bad. Example therefore
You may take by these persons, if you mark no more.
For the primitive constitution, which was first appointed
Even by God himself and by Christ his annointed;
Confirmed by th' Apostles, and of great antiquity:
See, how it is perverted by man's wicked iniquity,
To be called New Custom or New Constitution,
Surely a name of too much ungodly abusion.
Which our author, indifferently scanning in his mind,
In his simple opinion this cause he doth find:
That, by reason of ignorance which beareth great sway,
And also stubborn doctrine, which shutteth up the way
To all good instruction and knowledge of right:
No marvel it was, though of the truth we were ignorant quite.
For truly in such a case the matter was but small
To make the ignorant soul to credit them all,
Whatsoever they said, were it truth or a lie.
For no man able was then to prove them the contrary.
Wherefore their own fancies they set in great price,
Neglecting the true way, like men far unwise.
Making semblant of antiquity in all that they did,
To th' intent that their subtlety by such means might be hid.
New Custom also hath he named this matter verily,
In consideration that the people so speaketh commonly,
Confuting the same by reasons most manifest,
Which in consequent order of talk are exprest.
This sense hath our author followed herein, as we said,
For other meaning: moreover he will not have it denayed,
But diverse may invent much distant from this,
Which in no wise he will have prejudicial to his,
Nor his unto theirs, whatsoever they be,
For many heads, many wits,[2] we do plainly see.
Only he desireth this of the worshipful audience:
To take in good part without all manner offence,
Whatsoever shall be spoken, marking the intent,
Interpreting it no otherwise but as it was meant.
And for us, if of patience you list to attend,
We are ready to declare you the matter to the end.
FINIS PROLOGI.
NEW CUSTOM
ACTUS I., SCÆNA 1.
Perverse Doctrine and Ignorance enter.
Perv. Doc. It is even so indeed, the world was never in so evil a state;
But this is no time for us of these matters to debate.
It were good we invented some politic way
Our matters to address in good orderly stay.
And for us reason would we looked to ourselves.
Do you not see how these new-fangled prattling elves
Prink up so pertly of late in every place,
And go about us ancients flatly to deface?
As who should say in short time, as well learned as we,
As wise to the world, as good they might accounted be,
Nay, nay, if many years and grey hairs do know no more,
But that every peevish boy hath even as much wit in store:
By the mass, then, have I lived too long, and I would I were dead,
If I have not more knowledge than a thousand of them in my head,
For how should they have learning that were born but even now?
As fit a sight it were to see a goose shod or a saddled cow,
As to hear the prattling of any such Jack Straw.
For, when he hath all done, I count him but a very daw.
As in London not long since, you wot well where,
They rang to a sermon, and we chanced to be there.
Up stert the preacher, I think not past twenty years old,
With a sounding voice and audacity bold,
And began to revile at the holy sacrament and transubstantiation:
I never heard one knave or other make such a declaration.
But, if I had had the boy in a convenient place,
With a good rod or twain, not past one hour's space.
I would so have scourged my merchant,[3] that his breech should ache,
So long as it is since that he those words spake.
What, young men to be meddlers in divinity? it is a goodly sight!
Yet therein now almost is every boy's delight,
No book now in their hands, but all scripture, scripture:
Either the whole Bible or the New Testament, you may be sure.
The New Testament for them? and then too for Coll my dog![4]
This is the old proverb—to cast pearls to an hog.
Give them that which is meet for them, a racket and a ball,
Or some other trifle to busy their heads withal:
Playing at quoits or nine-holes,[5] or shooting at butts,
There let them be, a God's name, till their hearts ache and their guts!
Let us alone with divinity, which are of riper age.
Youth is rash, they say, but old men hath the knowledge.
For while they read they know not what, they omit the verity,
And that is now the cause so many fall into heresy,
Every man hath his own way, some that and some this,
It would almost for anger (sir reverence![6]) make a man to piss,
To hear what they talk of in open communication,
Surely I fear me, Ignorance, this gear will make some desolation.
Ignorance. I fear the same also; but as touching that whereof you speak full well,
They have revoked divers old heresies out of hell.
As against transubstantiation, purgatory, and the mass,
And say that by scripture they cannot be brought to pass.
But that which ever hath been a most true and constant opinion,
And defended also hitherto by all of our religion,
That I, Ignorance, am the mother of true devotion,
And Knowledge the author of the contrary affection:
They deny it so stoutly as though it were not so;
But this hath been believed many an hundred year ago.
Wherefore it grieveth me not a little that my case should so stand,
Thus to be disproved at every prattler's hand.
Perv. Doc. Yea, doth? then the more unwise man you, as I trow,
For they say as much by me, as you well do know.
And shall I then go vex myself at their talk?
No, let them speak so long as their tongues can walk.
They shall not grieve me, for why in very sooth
It were folly to endeavour to stop every man's mouth.
They have brought in one, a young upstart lad, as it appears,
I am sure he hath not been in the realm very many years,
With a gathered frock, a polled head and a broad hat,
An unshaved beard, a pale face; and he teacheth that
All our doings are nought, and hath been many a day.
He disalloweth our ceremonies and rites, and teacheth another way
To serve God, than that which we do use,
And goeth about the people's minds to seduce.
It is a pestilent knave, he will have priests no corner-cap to wear;[7]
Surplices are superstition: beads, paxes, and such other gear,
Crosses, bells, candles, oil, bran, salt, spettle, and incense,
With censing and singing, he accounts not worth three-halfpence,
And cries out on them all (if to repeat them I wist)
Such holy things, wherein our religion doth consist.
But he commands the service in English to be read,
And for the Holy Legend[8] the Bible to put in his stead,
Every man to look thereon at his list and pleasure,
Every man to study divinity at his convenient leisure,
With a thousand new guises more you know as well as I.
And to term him by his right name, if I should not lie,
It is New Custom, for so they do him call,
Both our sister Hypocrisy, Superstition, Idolatry and all.
And truly me-thinketh, they do justly and wisely therein,
Since he is so diverse, and so lately crept in.
Ignorance. So they call him indeed, you have said right well,
Because he came newly from the devil of hell,
New Custom, quoth you? now a vengeance of his new nose,
For bringing in any such unaccustomed glose!
For he hath seduced the people by mighty great flocks:
Body of God, it were good to set the knave in the stocks.
Or else to whip him for an example to all rogues as he,
How they the authors of new heresies be,
Or henceforth do attempt any such strange devise:
Let him keep himself from my hands, if he be wise.
If ever I may take him within my reign,
He is sure to have whipping there for his pain.
For he doth much harm in each place throughout the land.
Wherefore, Perverse Doctrine, here needeth your hand:
I mean that ye be diligent in any case,
If ye fortune to come, where New Custom is in place,
So to use the villain, you know what I mean,
That in all points you may discredit him clean;
And when he begins of anything for to clatter,
Of any controversy of learning or divinity matter,
So to cling fast unto every man's thought,
That his words may seem heresy, and his doings but nought.
Perv. Doc. Tush, let me alone with that, for I have not so little wit,
But I have practised this already, and mind also to do it.
Yet a further device I have, I think, not amiss.
Hearken to me, Ignorance, for the matter is this:
For the better accomplishing our subtlety pretended,[9]
It were expedient that both our names were amended;
Ignorance shall be Simplicity, for that comes very nigh;
And for Perverse Doctrine I will be called Sound Doctrine, I.
And now that we are both in such sort named,
We may go in any place, and never be blamed.
See then you remember your name, sir Simplicity,
And me at every word Sound Doctrine to be;
Beware of tripping, but look in mind that you bear
Your feigned name, and what before you were.
But who is this that hitherward doth walk?
Let us stand still, to hear what he will talk.
ACTUS I., SCÆNA 2.
New Custom entereth alone.
New Cus. When I consider the ancient times before,
That have been these eight hundred years and more,
And those confer with these our later days,
My mind do these displease a thousand ways.
For sure he, that hath both perceived aright,
Will say they differ as darkness doth from light.
For then plain-dealing bare away the prize;
All things were ruled by men of good advice;
Conscience prevailed much, even everywhere;
No man deceived his neighbour and eke a thing full rare
It was to find a man you might not trust;
But look what once they promised, they did that well and just.
If neighbours were at variance, they ran not straight to law:
Daysmen[10] took up the matter, and cost them not a straw,
Such delight they had to kill debate and strife;
And surely even in those days was there more godlier life.
Howbeit men of all ages are wonted to dispraise
The wickedness of time that flourished at their days.
As well he may discern, who for that but lightly looks,
In every leaf almost of all their books.
For as for Christ our master, what he thought of Jews,
And after him th' apostles, I think it is no news.
Perv. Doc. Hark, Simplicity, he is some preacher, I will lay my gown;
He mindeth to make a sermon within this town.
He speaketh honestly yet; but surely, if he rail at me,
I may not abide him, by the mass, I promise thee.
New Cus. Paul to the Corinthians plainly doth tell,
That their behaviour pleased him not well.
All our forefathers likewise have been offended
With divers faults at their time, that might have been amended.
The doctors of the church great fault they did find,
In that men lived not after their mind:
First with the rulers as examples of sin,
Then with the people as continuing therein:
So that of them both this one thing they thought,
That the people was not good, but the rulers were nought.
But in comparison of this time of misery,
In those days men lived in perfect felicity.
Saint Paul prophesied that worse times should ensue,
In novissimis venient quidam, saith he, this is true,
Following all mischief, ungodliness and evil,
Leaning to all wickedness and doctrine of the devil;
And spake he not of these days, think you, I pray?
The proof is so plain that no man can denay:
For this is sure, that never in any age before
Naughtiness and sin hath been practised more,
Or half so much, or at all, in respect so I say,
And is now (God amend all) at this present day:
Sin now no sin, faults no faults a whit:
O God, seest thou this, and yet wilt suffer it?
Surely thy mercy is great; but yet our sins, I fear,
Are so great, that of justice with them thou canst not bear.
Adultery no vice, it is a thing so rife,
A stale jest now to lie with another man's wife!
For what is that but dalliance? Covetousness they call
Good husbandry, when one man would fain have all.
And eke alike to that is unmerciful extortion,
A sin in sight of God of great abhomination:
For pride, that is now a grace; for round about
The humble-spirited is termed a fool or a lout.
Whoso will be so drunken, that he scarcely knoweth his way,
O, he is a good fellow, so now-a-days they say.
Gluttony is hospitality, while they meat and drink spill,
Which would relieve diverse whom famine doth kill.
As for all charitable deeds, they be gone, God know'th;
Some pretend lack, but the chief cause is sloth:
A vice most outrageous of all others sure,
Right hateful to God, and contrary to nature.
Scarce blood is punished but even for very shame,
So make they of murther but a trifling game.
O, how many examples of that horrible vice
Do daily among us now spring and arise!
But thanks be to God that such rulers doth send,
Which earnestly study that fault to amend:
As by the sharp punishment of that wicked crime
We may see that committed was but of late time.
God direct their hearts they may always continue
Such just execution on sin to ensue;
So shall be saved the life of many a man,