Chapter I: Front Matter

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.

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,
And God will withdraw his sore plagues from us then.
Theft is but policy, perjury but a face,
Such is now the world, so far men be from grace.
But what shall I say of religion and knowledge
Of God, which hath been indifferent in each age
Before this? howbeit his faults then it had,
And in some points then was culpable and bad.
Surely this one thing I may say aright:
God hath rejected us away from him quite,
And given us up wholly unto our own thought,
Utterly to destroy us, and bring us to nought:
For do they not follow the inventions of men?
Look on the primitive church, and tell me then,
Whether they served God in this same wise,
Or whether they followed any other guise?
For since God's fear decayed, and hypocrisy crept in,
In hope of some gains and lucre to win,
Cruelty bare a stroke, who with fagot and fire
Brought all things to pass that he did desire.
Next avarice spilt all, which, lest it should be spied,
Hypocrisy ensued the matter to hide.
Then brought they in their monsters, their masses, their light,
Their torches at noon to darken our sight:
Their popes and their pardons, their purgatories for souls:
Their smoking of the church and flinging of coals.

IGNORANCE. Stay yet a while, and let us hear more communication.

PERV. DOC. I cannot, by God's soul, if I might have all this nation.
Shall I suffer a knave thus to rail and prate?
Nay then, I pray God, the devil break my pate!
I will be revenged, ere he depart away--
Ah, sirrah, you have made a fair speak here to-day,
Do you look for any reward for your deed?
It were good to beat thee, till thy head bleed,
Or to scourge thee well-favouredly at a cart's tail,
To teach such an whoreson to blaspheme and rail
At such holy mysteries and matters so high,
As thou speakest of now, and rail'dst at so lately!

NEW CUS. What mean ye, sir, or to whom do you speak?
Art you minded on me your anger to wreak,
Which have not offended, as far as I know?

PERV. DOC. I speak to thee, knave; thou art mad, I trow.
What meanest thou to rail right now so contemptuously
At the chiefest secrets of all divinity?

NEW CUS. Verily I railed not, so far as I can tell,
I spake but advisedly, I know very well;
For I will stand to it, whatsoever I said.

PERV. DOC. Wilt thou so? but I will make thee well apaid,[11]
To recant thy words, I hold thee a pound,
Before thou depart hence out of this ground.

NEW CUS. No, that shall you not do, if I die therefore.

PERV. DOC. Thou shalt see anon, go to, prattle no more,
But tell me the effect of the words which were said.

NEW CUS. To recite them again, I am not afraid:
I said that the mass, and such trumpery as that,
Popery, purgatory, pardons, were flat
Against God's word and primitive constitution,
Crept in through covetousness and superstition
Of late years, through blindness, and men of no knowledge;
Even such as have been in every age.

PERV. DOC. Now, precious whoreson, thou hast made a lie;
How canst thou prove that, tell me by and by.

NEW CUS. It needeth small proof; the effect doth appear.
Neither this is any place for to argue here.
And, as for my saying, I hold the negative:
It lieth you upon to prove the affirmative;
To show that such things were used in antiquity,
And then I can easily prove you the contrary.

PERV. DOC. Standest thou with me on school points? dost thou so indeed?
Thou hadst best to prove me whether I can read;
Thinkest thou I have no logic, indeed thinkest thou so?
Yes, prinkocks, that I have; for forty years ago
I could smatter in a Duns[12] prettily, I do not jest;
Better I am sure than a hundred of you, whosoever is the best.

NEW CUS. Truly I believe you, for in such fond books
You spent idly your time and wearied your looks:
More better it had been in books of holy scripture,
Where as virtue is expressed, and religion pure,
To have passed your youth, as the Bible and such,
Than in these trifles to have dolted so much;
Not more to have regarded a Duns or a Questionist,
Than you would the words of the holy evangelist.

PERV. DOC. What, for a child to meddle with the Bible?

NEW CUS. Yea, sure, more better than so to be idle.

PERV. DOC. Is study then idleness? that is a new term.

NEW CUS. They say better to be idle than to do harm.

PERV. DOC. What harm doth knowledge? I pray thee, tell me.

NEW CUS. Knowledge puffeth up, in Saint Paul you may see.

PERV. DOC. Yea, but what knowledge meaneth he? tell me that.

NEW CUS. Even such knowledge as ye profess flat;
For the truth and the gospel you have in contempt,
And follow such toys as yourselves do invent:
Forsaking God's laws and the apostle's institution
In all your proceedings and matters of religion.

PERV. DOC. By what speakest thou that, let me hear thy judgment?

NEW CUS. Not by any guess, but by that which is evident.
As for the scriptures, you have abolished clean;
New fashions you have constitute in religion; again,
Abuse of the sacraments than hath been to-fore,
Have you brought, and in number have you made them more
Than Christ ever made: wherefore show your auctority,
Or else have you done to the church great injury.
Th' apostles never taught your transubstantiation
Of bread into flesh, or any such fashion;
Howbeit they were conversant every day and hour,
And received that sacrament of Christ our Saviour.
You feign also that Peter was bishop of Rome,
And that he first instituted the seat of your Popedom:
But, perverse nation, how dare you for shame
Your fancies on Christ and th' apostles to frame?

PERV. DOC. Marry, avaunt, Jack-sauce and prattling knave,
I will conjure thy coat, if thou leave not to rave.
With all my heart and a vengeance, come up and be nought:
I see we shall have an heretic of thee, as I thought.
These things were approved, ere thou wast born, dost thou not see?
And shall be, when thou art hanged, I warrant thee.

NEW CUS. Ere I was born! nay, sure that is not true,
For in comparison of me they be but new.

PERV. DOC. Of thee! ha, ha, ha! what, of thee! thou art mad.

NEW CUS. Surely in my sort I am both sober and sad.[13]

PERV. DOC. Why, how old art thou? tell me, I pray thee heartily.

NEW CUS. Elder than you, I perceive.

PERV. DOC. What, older than I!
The young knave, by the mass, not fully thirty,
Would be elder than I, that am above sixty!

NEW CUS. A thousand and a half, that surely is my age:
Ask and inquire of all men of knowledge.

PERV. DOC. A thousand years? God's precious soul, I am out of my wits;
He is possessed of some devil or of some evil sp'rits.
Why, thou art a young knave of that sort, I say,
That brought into this realm but the other day
This new learning and these heresies, and such other things mo,
With strange guises invented not long ago.[14]
And I pray thee tell me, is not thy name New Custom?

NEW CUS. Truly so I am called of some,
As of such as want both wit and understanding,
As you do now, I know by your talking:
But woe be to those that make no distinction
Between many things of diverse condition;
As naught to be good, and hot to be cold,
And old to be new, and new to be old.
Wherefore these deceits you daily invent,
The people to seduce unto your advertisement,
While with tales you assay, and with lies you begin,
The truth to deface, and your credit to win.

PERV. DOC. What is thy name, then? I pray thee make declaration.

NEW CUS. In faith, my name is Primitive Constitution.

PERV. DOC. Who? who, _Prava Constitutio_? even so I thought,
I wist that it was some such thing of nought.[15]
Like lettuce,[16] like lips; a scabb'd horse for a scald squire.

NEW CUS. _Primitive Constitution_ I said, if you hear,
Such orders as in the primitive church heretofore
Were used, but not now, the more pity therefore.

PERV. DOC. Ha, ha! in good time, sir, well might you fare, Primitive
Constitution,
That is your true name, you say, without all delusion.
Primitive Constitution (quodestow[17]) as much as my sleeve!
The devil on him which will such liars believe!
For my part, if I credit such an hairy nowl,[18]
The foul fiend of hell fetch me, body and soul!

NEW CUS. Truth cannot prevail, where Ignorance is in place.

IGNORANCE. Peace, or I will lay my beads on thy face:
Hast thou nothing to rail at but Ignorance, I trow?

NEW CUS. You may use me even at your pleasure, I know;
For Perverse Doctrine, that is rooted so fast,
That it may not be changed at no heavenly blast,
May not hear the contrary, but beginneth to kick,
Like a jade when he feeleth the spur for to prick.

PERV. DOC. Yea! say'st thou so, thou miscreant villain?
A little thing would make me knock out thy brain:
Hence out of my sight away, packing, trudge!
Thou detestable heretic, thou caitiff, thou drudge;
If I may take thee, it were as good thou were dead,
For even with this portace[19] I will batter thy head.
[_Exit New Custom._

Though I hang therefore, I care not, I,
So I be revenged on a slave, ere I die.
Sacrament of God! who hath heard such a knave?
Who, after he had done at Ignorance to rave,
Perverse Doctrine (quod he) is also rooted so fast,
That he may be changed by no heavenly blast.
No, God's soul, I warrant him, I will see him rotten,
Before that my doctrine I shall have forgotten:
Wherefore it behoveth us some counsel to take,
How we the stronger our matters may make,
Against the surprise of this new invasion,
Begun of late by this strange generation,
Of New Custom and his makes;[20] meaning to deface
Our ancient rites and religion, and to place
Their devilish doctrine the Gospel, and so
Our gains to debate, and ourselves to undo.
I think it best therefore that our sister Hypocrisy
Do understand fully of this matter by and by.
Let us go and seek her, the case for to show,
That we her good counsel may speedily know.

IGNORANCE. I am ready; in following I will not be slow.
[_Exeunt._

FOOTNOTES:

[1] A cheating bully, so called in several Acts of Parliament during
the reign of King Henry the Eighth.--_S._

[2] A common proverb, of which there are varying versions; but the
original is _quot homines_, &c.

[3] _Merchant_ was anciently used as we now use the word _chap_. See
note on "Romeo and Juliet," A. 2, S. 4.--_Steevens._

[4] _Cowle_ or rather _coll_ [Coll] I suppose to be the name of the
dog.--_Steevens._

_Cowle my dog_, I am inclined to believe, means _put a cowl or hood
on a dog_, and he will be as learned as a friar: the contempt into
which the order had at this period fallen will at least countenance
the explanation, if it should not be thought sufficient to prove it. I
once was of opinion, that there might be an allusion to the case of
one Collins, a crazy man, who seeing a priest hold up the host over
his head, lifted up a dog in the same manner, for which both he and
the animal were burnt in 1538. See Fox, vol. ii. 436.

My conjecture requires a little explanation. The speaker means to say,
"If the New Testament is fit for the use of boys, so likewise is it
adapted equally to the conception of _Coll my dog_. The one will
understand and make a proper use of it as soon as the
other."--_Steevens._ [What will be thought of the preceding note, I
hardly know; the text is the clearer.]

[5] By the Stat. 33 Hen. VIII. c. 9, s. 16, a penalty is imposed on
certain persons therein mentioned, who should play at the tables,
tennis, dice, cards, bowls, clash, _coyting_, logating, or other
unlawful game.

[6] Perhaps a contraction of _save your reverence_.--_Steevens._

[7] Fox, in the third volume of his "Acts and Monuments," p. 131,
says: "Over and besides divers other things touching M. Rogers, this
is not to be forgotten, how, in the daies of King Edward the Sixth,
there was a controversie among the Bishops and Clergie _for wearing of
priests caps_, and other attyre belonging to that order. Master
Rogers, being one of that number which never went otherwise than in _a
round cap_ during all the time of King Edward, affirmed that he would
not agree to that decreement of uniformitie, but upon this condition,
that if they would needs have such an uniformitie of wearing the cap,
tippet, &c., then it should be decreed withall, that the papists, for
a difference betwixt them and others, should be constrained to weare
upon their sleeves a chalice with an host upon it. Whereunto if they
would consent, he would agree to the other, otherwise he would not, he
said, consent to the setting forth of the same, nor ever weare _the
cap_; nor indeed he never did."

[8] I suppose the "Legenda Aurea," the "Golden Legend" of Jacobus de
Voragine.--_Steevens._

[9] [Intended.]

[10] _i.e._, Umpires. So Spenser--

"For what art thou
That makst thyself his _daysman_, to prolong
The vengeance past?"--_Faerie Queene._--_S._

A _days-man_, says Ray, in his "Collection of North Country Words," p.
25, is "an arbitrator, an umpire or judge. For, as Dr Hammond observes
in his Annotation on Heb. x. 25, p. 752, the word _day_, in all
languages and idioms, signifies judgment. So _man's day_, 1 Cor. iii.
13, is the judgment of men. So _diem dicere_ in Latin is to implead."

[11] Well content. In Psalm lxxxiii. ver. 8, we have--

"And Assur eke is well _apaid_,
With them in league to be."

[12] _i.e._, in the theological writings of _Duns Scotus_, who
obtained the title of _Doctor Subtilis_.--_S._ See also note 25 to
"The Revenger's Tragedy."

[13] [Serious.]

[14] The original copy reads--

"With strange guises invented _now_ long agoe."

But the sense seems to require the negative, which former editors
substituted for _now_.--_C._

[15] So in _Hamlet_: "The king is _a thing of nothing_." See the Notes
of Dr Johnson, Dr Farmer, and Mr Steevens on that passage, edition of
Shakspeare, 1778, vol. 10, p. 336. This play on the words was very
common.

Again, in "The Humorous Lieutenant," A. iv. S. 6--

"Shall, then, that thing that honours thee
How miserable a thing soever, yet a thing still,
And, tho' _a thing of nothing_, thy thing ever."

[Dyce's edit. vi. 516.]

[16] "_Similes habent labra lactucas._ A thistle is a sallet fit for
an ass's mouth. We use when we would signify that things happen to
people which are suitable to them, or which they deserve; as when a
dull scholar happens to a stupid or ignorant master, a froward wife to
a peevish husband, &c. _Dignum patella operculum._ Like priest, like
people, and on the contrary. These proverbs are always taken in the
worst sense. _Tal carne, tal cultello_, Ital. Like flesh, like knife."
[See Hazlitt's "Proverbs," &c., 1869, pp. 33, 263.]

[17] [_i.e._, _Quodest thou_, or saidest thou.]

[18] [Old copy and Dodsley, _mowle_. A hairy nowl is a member of the
reformed faith, as distinguished from the shaven crowns of the
priests.]

[19] Sometimes written _portas_, or _portos_, _i.e._, _breviary_--Du
Cange, in _Portiforium_. "_Portuasses_, Mr Tyrwhitt observes (Notes on
Chaucer, ver. 13061), are mentioned among other prohibited books in
the Stat. 3 and 4 Edw. VI. c. 10. And in the Parliament Roll of 7,
Edw. IV. n. 40, there is a petition, that the robbing of Porteous,
Grayell, Manuell, &c., should be made felonie without clergy; to which
the King answered, _La Roy s'avisera_."

The _portuse_ is mentioned in Greene's "History of Fryer Bacon and
Fryer Bungay." [Works by Dyce, 1861, p. 162--]

"I'll hamper up the match,
I'll take my _portace_ forth, and wed you here."

[20] _Make_ is used for _mate_ throughout the works of Gower.
Shakspeare likewise, if I am not mistaken, employs it in one of his
sonnets.--_S._

ACTUS II., SCENA 1.

LIGHT OF THE GOSPEL _and_ NEW CUSTOM _enter._