hys Prophetes often and ernestly commaundeth the King c. To wryte out the booke of the Lawe for hym selfe Ye bring this place to proue Conf. 303 that temporal Princes haue as much to doe with Religion as Bishoppes and Priestes For the Kinge saye you muste write out the Lawe Deut. 17. But whie leaue ye out that whiche foloweth accipiens exemplar takynge the Copie of the Priestes of the Trybe of Leuie By which woordes it is clearlie perceyued that it is not in the Kynges handes to meddle with Scriptures but as he receaueth them of his betters in that authoritie the Priestes King Ioas bridled the riot and arrogancie of the Priestes Apol. We finde no such wordes in the text Conf. 307 4. Reg. 12. Iosue receiued coÌ„maundements Apolo specially touching religion We haue readen the whole Chapiter Iosue 1. Confut. .305 and we find no suche specialities there but onelie that he shoulde passe ouer Iordane And diuide the lande of Promise and be of good cumforte and strength with other lyke woordes all to the Temporall Gouernement of the â—eople but of Religion Sacrifice Praying for the people expounding the Law c. no one sentence Yea rather as it appereth in the first setting of him in his office the scripture saieth expressly 〈◊〉 any thing be to be done for this Iosue Eleazar the Priest shal aske counsel 〈◊〉 the Lorde Nu 27. At his worde vndoubtedly at the Priests he shal goe furth and come in c. Which of the two then 〈◊〉 nerer to God aÌ„d worthier by his office He that speaketh himselfe with God or he that heareth God his word by any interpretatour He which geaueth the commaundement or he which must obey it Doe no more so with the scriptures aÌ„d if none shal let you to make your own sense vpon them yet neuer take so much vpon you to put in the text it self which is not of the Scripture And further consider whether this be not to adde and take awaie from the Scripture to make that of the plural nuÌ„ber which is of the singular only To suppresse those wordes which being put in doe dissolue the knoâ— of the question To put that in whiche is not at al in the text To alleage sayinges that can not be found And to misconstrue sentences that are founde And then when you haue considered all this conferre therewith that which ye finde in the Apocalipse of S. Iohn that If any man adde vnto these things Apo vl God shal lay vpon him the plagues that are written in this booke And if anie man diminishe of the wordes of the booke of this prophecy God shal take his part out of the booke of life and out of the holy Citie and from these things which are writteÌ„ in this booke The 7. Chapiter conteining the flat lyes of the Apologie There haue ben wittely procured by the Bishop of Rome certaine persons of eloquence enough Apolog. not vnlcarned neither which should put their helpe to his cause now almost desperate NAme the Pope which hath procured them Confut. 9 Name the Persone which haue ben procured and ye shal either confesse your faultes or stand gyltie for two lyes Proue also that he wylely procured ani meÌ„ to help his cause because this word wylely maketh your lye aÌ„d slauÌ„der more greeuous For either you meane that he did it in dâ—de and that he would not be sene to doe it either that he did it boldly and manifestly but yet vsed a witty and subtil meane vnto it ConcerniÌ„g the first he neded not to be ashamed to defend his cause He might boldly without reproch choose any of the lerned aÌ„d eloqueÌ„t Catholiks for that purpose For the faith which the whole Churche opeÌ„ly coÌ„fesseth â–ª what dishonesty at al is it to coÌ„maund aloud that the best lerned shuld declare it and by declaring of it coÌ„meÌ„d it that wheÌ„ iust cause is geueÌ„ of it it mai be knoweÌ„ for a truth sufficieÌ„tly pued ConcerniÌ„g the second it were a small part of policy to labour by a fancy to perswade the whole world in a falsitie Princes desirous to restrain the gospel sought many wayes Apolog. but preuailed nothing now almost the whole world doth begyn to opeÌ„ their eies to behold yâ— light What place hath your gospel in Spain Conf. 1â— What place in Italy What successe hath your gospel in France WheÌ„ Lady Marie was once proclaimed Queene how preuailed your preachiÌ„g Did ye not flee beyond sea into free Cities And why into those more thaÌ„ into ani other but because ye preuaile not with Princes but such as cal you to their fauour of whoÌ„ yet ther are so few and so weak in al ChristeÌ„dom that in the rekning they make a litle somme And now say you the whole world almost doth begyn to open their eyes A worshipful begining after xvâ— yearis But why say ye not without almost that al the whole world begiÌ„neth to opeÌ„ their eyes You haue a coÌ„science I trow in making a lye and therfore you add almost How much theÌ„ lacketh I pray you If Loâ—aÌ„ Paris Bonony Padua SalamaÌ„ca CoÌ„pluâ—uÌ„ and other great Vniuersities but smal â—ortioÌ„s of the whole if these were lightened by your gospel would ye put out your almost What meane ye by this almoste Perchance all is ouercomed with you sauing Rome itselfe and the small Cities about it Nay haue ye not greate and Princely states as of Florence Vrbine Genua Ferrara Millaine Venice Treuers Mentes Colone Salisburg and the Catholike Cantones And sundrie Countries as Bauarie Sauoy Burgundie Loraine Brabrant Flaunders Holland Artoys Henaut Friseland Guelderland Cleueland Prussia Carinthia And many Ilandes as Sicilia Corsica Sardinia Maltha and the ZelaÌ„ds And many kingdoms as Naples FraÌ„ce Spaine Pole Bohemie Hungary and Portugale and the Empire it selfe which see well enough how darke your gospel is But no matter for these small peeces What say you then to the new Indians which alone are greater than all whom we haue rekened If you lacke but them alone haue you all the world all most No This is so great a lye that â— might turne it backeward and say the whole world almost doth defie your Gospel All theyr trauayle hath in a manner come to naught Apolog. How say you to the late general CouÌ„cel Conf. 15 â–ª which had so woÌ„derful good successe and which is so executed in Rome it selfe that not only the Bishopes but Cardinals also are sent to theyr cures and goe obediently vnto them No bodye driuing it forwarde and without anie wordly helpe King Harry the eygth then is no body with you the Duke of Saxonie Lantgraue of Hesse King Edwarde the sixth the Villaines of Boheme the Hugonites of France c. Al these then are no body On the other syde our cause againste the wil of Emperours If Charles alone had not geuen more to clemencie which ouercommeth most of all noble personages
A BRIEFE SHEVV Of the false VVares packt together in the named Apology of the Churche of England By Iohn Rastell M. of Art and student of Diuinitie Qui nititur Mendacijs hic pascit ventos Idem Probâ—â—â— autem ipse sequitur aues volantes He that leaneth to lies feedeth the winds the selfe same foloweth the fleyng birdes LOVANII Apud Ioannem Foulerum Anno D. 1567. REgiâ—e Maiestatis Priuilegio concessum est Ioanni Rastello Sacrae Theologiae studioso vt librum inscriptum A briefe shewe of the false Ware c. per Typographum aliquem iuratum imprimere ac impunè distrahere liceat Datum Antuerpiae die 9. Iulij â–ª 1567. Subsig Prats To the Reader THE Church of EnglaÌ„d Gentle Reader was neuer so defended is nowe we heare say it is like to be For M. Iewel being the Scribe or Secretarie and the Superintendentes with others being coadiutors and gatherers what is it so litle that they so manie will not find out or what is it so much that he alone will not put in By likelyhoode then the Booke wil be greate marie whether it will be so good or no therein is the question For triall of which I haue gathered into certaine chapiters the chiefest maters as it seemed to me by which theyr charge might be set before them and to which the accompt that they can make might be considered whether it wil answer The first of which conteyneth the false and naughtie Argumentes of the englishe Apologie The secoâ—d The Absurdities thereof The third The lyes in tellinge of Stories The fourth the lyes vppon the Auncient Fathers The fifth the lyes vpon councels The sixthe the lyes vppon the Scriptures The seuenth the flatte lyes The eighth the Rhetorical lyes The nynth the Examples of facing a lye The 10. the Problematical lyes The 11. a blasphemous lye The 12. Contradictions The 13. False Interpretations These be the sommes of the debte which they are in to God and to the worlde which if they can discharge with arownd and true answer as it were a good and lauful paimeÌ„t â—â—ey may be the better trusted hereafter but because such Merchantes of this world are exâ—eeding crafty and false in theyr mysteries therefore GeÌ„â—le Reader before thou deale with the Grosse â—Booke weighe any of these smal peeces whiche I haue gathered for thee out of the confutation of the Apologie of theyr Church in EnglaÌ„d made by D. Harding and consider with the Ballance of Indifferencie whether this Aunswer of theyrs that is comming be able to make anie of them good or no. So shalt thou saue a greate deale of labour which els the reading and examining of the whole boke would cost thee and I shal thinke my labour wel bestowed which doth by any way bring thee a commoditie Fare wel From Louan Augusti 21. Liber hic de Mendacijs Apologiae falsò nominatae Ecclesiae Anglicanae lectus est approbatus à viris anglici idiomatis Theologiae peritissimis quibus tutò credeÌ„dum esse iudiâ—â— quamobrem etiam securè imprimi euulgari potest Cunerus Petri P. S. Petri Louanij 7. Iulij Anno. 1567. A BRIEF SHEVV OF CERTAIN NAVGHâ— tye and false Argumentes made in the Apologie of the Church of England The first Chapiter Truth doth redely find enemies and slaunderers Apolog. Maior We find enemies and slaunderers Minor Ergo we ought to beare it quietly Conclâ—â—ion if we be at this day tormeÌ„ted only because we teache the truth TO shew the faultes of this argument Confut. p. 6. 7. â— 9. by rules of logike it were an easie mater but it wold not be so easily vnderstanded of the common Reader For his sake therefore leauing the mode and figure of a logical answer I wil shew the Absurditie thereof in that it may be made to serue for the Catholiques also their Aduersaries For Truthe dooth redelye finde enemyes and slaunderers But the Catholikes at this day finde enemyes and slaunderers Ergo they haue the truth That the Catholikes haue presently their enemies and slauÌ„derers it may be proued by the whole Booke of Actes and monumeÌ„ts by M. Iewels SermoÌ„ and Replie by this very Apologie of the Church of EnglaÌ„d By al which it apereth how sharply the Protestants are set against the Catholikes and how litle regarde they haue what they write or report of them Ergo if thei which find enemys haue the truth wherefore then are so many Catholikes either in prison within the Realme either in hatred of their owne CouÌ„triemeÌ„ out of the Realme And if the hauing of enemies proueth not the parties that are hated to be of a good and sincere religion it coÌ„cludeth nothing for the ProtestaÌ„ts though they shew themselues to haue enemies Yea it maketh against them that by likelihod their doctrine should not be good and credible because they now the Professours of it haue all the fauoure that may be shewed in Englande The right forme of this argumeÌ„t wold be this Truth findeth Enemies We haue the truth Ergo we find enemies But now the second proposition can neuer be proued So many thousandes of our brethern haue in these last twenty yeares suffred most painful tormentes Apolog. Princes desirous to restarine the Gospel haue nothing preuailed The whole world now doth begyn to open their eyes to beholde the light Ergo our cause already is sufficiently declared and defended Death for a religion doth not make a Martyr Confut. .13 to the first As in exaÌ„ple of Seruetê° the Arrian whom Caluin procured to be burned at Geneua â–ª and of Ioan of Kent that filth And the Anabaptists which to this day suffer death willingly So they do make lawes against theues to the second and yet the gallowes are dayly occupied So do weeds arise and grow be the grouÌ„d or gardeÌ„ neuer so wel tilled Yet neither theues nor weeds mai crake of it that not withstaÌ„ding the lawes or diligeÌ„ce of meÌ„ thei coÌ„tinue stil aÌ„d maintein their race The more like it is that Antichrist is at hand For coÌ„cerning the Gospel of Christ it doth not begyn now to be knowen but euery day more and more it shuld wax more obscure toward th end of the world This Gospel therefore which to beholde the whole worlde now doth begyn to open their eyes cuÌ„meth so late that we must looke now for the wicked man to be reueled 2. Theâ— 2. and Charitie to wax cold and faith not to be fouÌ„d perchaunce vpon the earth Math. 24 Luc. 18. and not to haue any increase of faith hope or Charity to be brought into the world Oure religion is come at lenght euen to Kinges courtes and palaces Apologie Ergo God him selfe doth strongly fight in our quarel It came not thither Confut. 15. before it was sent for Neyther do you properly turne princes to your Religion but Princes turne all your preachinges and procedinges to serue their affections So was Peter Martir
not neede But because the world is now come to that Infirmity aÌ„d curiositie that maters must be defended against al obiections of heretikes and brought againe vnto examination after they haue ben already determined and beleued therefore hath the charitie and wisedom of the Popeâ— stoode to the charges of calling a general Councell which facte of his doth not proue that he may erre which the holy Ghost wil not suffer for his presence sake in the Church but that he doth so reasonably and discreetly order those maters that shal concerne our Faith that he wil not erre as much as mans wit can prouide but haue also the Aduise Consent and Iudgement of other which are of most authoritie and lerning in the Church of Christ. Let the Bishope of Rome alone Apol. be aboue al Councells Ergo one parte is greater than the whole No Syr Confut. 284 not parte greater than the whole but parte shall be greater than parte and one member worthier than an other The bodie and heade togeather make the whole and take away the head ye take away a parte of the whole Ye can not therfore make a diuisioÌ„ of the church into the whole and the heade but into the head and the reast of the partes of the whole And then it is no absurditie at all that the heade should be greater in price and honor than al the other members beside Athanasius denied to come to yâ— councell at Cesarea Apolog. Athanasius went away from the CouÌ„cell at Syrmium IhoÌ„ Chrysostom kept himself at home although the Emperour commaunded him to come to the Arrians Councel Maximus and Paphnutius depaâ—ted from the Councell at Palestine The Bishops of the East would not come to the Councel of Heretiks named Patropassians Paulinus and many others moe refused to come to the CouÌ„cell at Milane Ergo we are not to be blamed for not comming to the Councel at Trent You mutiply examples al in vaine Confut. 293. aÌ„d there is no proportion at al betwene the holy Fathers constancy and your disobedieÌ„ce For they refused to be at the commaundent of heretikes and their Fauourers but you contempne the lawfull Authority of Catholike Bishops If ye could truly say it that the Fathers gathered of late at Trent were ArriaÌ„s PatropassiaÌ„s or heretikes of any sort then might you laufully vse the examples of Athanasius Chrysostome Maximus Paphnutius and other But for as much as it is impossible that they could be heretikes which held no strainge and singular opinioÌ„s contrary to the Catholike coÌ„mon and receiued faith in the whole world you haue no excuse left for your pride aÌ„d disobedieÌ„ce That Cathalike Bishopes haue refused to come to the conspiracies of heretikes ye neuer neede to haue proued it But if ye can shew by any example that euer any good man yet did refuse to come to a CouÌ„cel lawfully called by the Pope then may that example make for you but there is none suche to be founde None of vs can be suffered to sit in yâ— Councell Apolog. The Popes Legats Patriarchs Archebishopes Bishopes and Abbates do conspire togeather sit alone by them selues and haue power alone to geue theyâ— consente And they wil haue al theyr opinions to be iudged at the will and pleasure of the Pope Princes and Embassadoures are but vsed as mocking stockes Ergo leâ—â—e not the wise and good maruaile if we haue those rather to sit at home then to iourney to the Conucel The Apostles neuer made such argumentes Confut. 294 And you if ye had in dede the holy ghost and if ye were chosen vesselles to cary the name of God abrode ye would neuer so childishely either without causâ— feare or if ye had a iust cause complainâ— and whine that you shal not sit whenâ— you come to the general Councel or that then ye shal haue a number of Bishopeâ— and Abbates against you or that al shalâ— be referred to the Pope or that they wilâ— mocke you if ye goe thither For none of all these thinges should haue letted you from telling your opinionâ— and for the rest you should haue referred al to the will of God what successe your words should haue had But either ye be so prowde that except you maie be of the chiefest you wil not come into the presence of reuereÌ„d and lerned Fathers or ye be so fainteharted that except the Prince be on your syde ye dare non trust the warrant of a safeconduct A Christian Prince hath the charge of both tables committed vnto him Apolog. Ergo not only temporal maters but Ecclesiastical also pertaine to his office He hath the Charge of both tables so far foorth Confut. .303 that he must defend the external geauing of due honour vnto God and outwarde exhibiting of charitie towards our neighbour But to offer vp Sacrifice to minister Sacramentes or to iudge of Murder Adultery Theft or any thing that is coÌ„mitted only in hart hath he any power Euery man seeth that worldly Princes meddle not with suche maters And therefore theyr charge is baser and narower thaÌ„ the charge of Bishopes and Priestes whom God hath appointed to be his Officers in the inward Courte of Conscience The prophets of God coÌ„maunded the Kinges to breake doune altars of Idols Apolog. and to write out the books of yâ— Law for them selues Ergo Ecclesiastical maters perteine to the iurisdiction of Kinges You see Confut. 303. then that the Princes are not Supreme but that betwene them and God the Prophete is the greater Officer For the Prophets coÌ„mauÌ„d the priÌ„ces obey The Prophets geaue charge the princes doe execute it The prophetes declare what an Idol is the Princes destroie it according to the prophetes instruction Moyses â— Ciuile Magistrate recieued from God Apolog. and delyuered to the people al the order for religion and sacrifices and gaue Aaron a sore rebuke for making the golden calfe Ergo ecclesiastical matters perteyne to the office of princes This example agreeth not Confut. 05. because Moyses was not a Ciuile magistrate only but also a priest And he was made also by God the supreme gouernour and captaine ouer al the number of the children of Israel were they temporal or Spiritual persons in figure of Christ. If ye can shew that our Sauiour left any such power vnto any king in the world and that his Apostles were not immediatly next vnto hiÌ„ the chiefe gouernors of his church then shal that temporal King haue the power whach ye labour to geaue him Iosue receyued commaundementes towchinge Religion and the seruice of God Apolog. Ergo Ecclesiasticall maters perteyne to theyr Iurisdiction He receyued commaundement Confut. 305. to meditate in the boke of the law which God had geauen by Moyses and to keepe it But this was so sar of from a Supremacy in maters Ecclesiasticall that it is expressly sayd in the boke of Numeri Cap. 17. that Eleazar the
Conf. 243 but the Canonicall Scriptures The Homilies which you apoint to be read in your CongregatioÌ„ be they thinke you Canonical Scriptures Truely for so much as they are not you muste eyther leaue them vnreadeÌ„ in the CongregatioÌ„ or confesse that ye haue mystaken thys oulde Councell at Carthage And in the meane while ye haue done very fondelye to complaine of transgressinge that commaundement which your selues doe not keepe As for theyr religion if it be of so longâ— continuaÌ„ce as they would haue meÌ„ wenâ— it is Apolog. why doe they neuer proue it so by the examples of the Primitiue Church and by the Fathers and Councelles of olde tymes This is not resonably required of you Conf. 231. For where as you without blushing dare confesse that your Gospell began to spring about fifty yeares sence and whereas vnto vs you graunt nyne hundred yeares in whiche our religion hath continued if nothing more could be alleged for vs yet against you this alone were a sufficient argument And no man should be so hastie vpon vs as out of hand to require of vs testimonies out of the Primitiue Churche to whome we make it euident by the practise of nine hundred yeares and that by confession of our aduersaries that we be no vpstartes nor starters But nowe whereas the late printed bookes of Catholickes vnto whiche you make no greate speede to answer doe â—hew the Primitiue Churche and auncient Fathers to make for our Religion and you on the contrary side haue neuer â—roued yet your new Ghospel by any olde Example Father or Councell ye are in one sentence to be twise noted of absurditie either requiring of vs proufes for our Antiquitie your selues so conuicted in your owne consciences to be of fewer yeres than the Papistes are by eight hundred and odde either thinking it meete and necessarie that whosoeuer saieth his religion to be moste Apostolike and auncient should proue it immediatly your selues not remeÌ„bring to declare sâ— much in your owne cause al this while We in Gods cause desire to stande to Gods only iudgement Apolog. By the cause of God you vnderstand Confut. 272. I thinke the due worshipping of God in true Religion But what meane you by God his only iudgement Wouldâ— refer the whole mater to him only thâ— his wil should come vnto you neither 〈◊〉 the meanes of Angelles nor men 〈◊〉 anie other whatsoeuer creature And when would ye looke to 〈◊〉 so muche performed vnto you In 〈◊〉 world or in the life to come If in 〈◊〉 world remember what was sayd to 〈…〉 desiring to see God his face Exo. 33. No 〈◊〉 shal liue and see me And consider 〈◊〉 the brightnes and incomprehensiblenâ— of God is such as the wekenes of maÌ„s soul coÌ„passed yet with infirmitie flesh aÌ„d 〈…〉 can not without somewhat put betwene apprehend or behold immediatly â–ª If in the world to come so might 〈◊〉 saue in dede your selues from burning or fleyng and ye should haue al the theues and whores in the world most willing to ratifie that coÌ„clusion of which ther is none to be thought so faithful or fearfulin the sight of God but he would staÌ„d to his only iudgemeÌ„t that is to come vpon the â—ope that by such a glorious protestatioÌ„ 〈◊〉 might escape the present IudgemeÌ„t of 〈◊〉 A protestation â—hat vvil saue theues heretikes and al malefactours if it may be admitted And therfore meaniÌ„g by your staÌ„ding 〈◊〉 Gods only iudgemeÌ„t such an hering 〈◊〉 ê‘ceiuing of Gods wil as is wrought by 〈◊〉 own esseÌ„ce iÌ„mediatly without any 〈◊〉 of angel maÌ„ or any other craeture 〈◊〉 is for this present life impossible to be â—bteined aÌ„d argueth a bliÌ„d aÌ„d folish miÌ„d 〈◊〉 be in the wisher aÌ„d referring it to the world to come it is spokeÌ„ so vnreasonably â—hat it may quikly be takeÌ„ vp to serue al wicked aÌ„d desperate psons aÌ„d to saue theÌ„ 〈◊〉 shame and punishmeÌ„t in this world which how absurd it wold be iÌ„ the coÌ„moÌ„ wealth if such an appellatioÌ„ or protestatioÌ„â—â—er alowed euery simple soul may ê‘ceiue â—et wheÌ„ a theâ—e not thiÌ„king ê‘chaÌ„ce his 〈◊〉 to be theriÌ„ vnreasonable shal ê“test for 〈◊〉 shift to say somwhat or only to saue somwhat as his goods or an opinioÌ„ of iÌ„noceÌ„cy 〈◊〉 the vnwise aÌ„d ignoraÌ„t yâ— he wil staÌ„d 〈◊〉 Gods oÌ„ly iudgemeÌ„t he vttereth a siÌ„ple 〈◊〉 or a tolerable policie mary when a preacher or prelate shal solemly 〈◊〉 and take a glorie in his bolde words 〈◊〉 make his folowers conceiue a 〈◊〉 weight to be in them that forsooth Gods cause he wil staÌ„d only to 〈◊〉 iudgement meaning that vntil 〈◊〉 day come he wil forbid al iudgement meÌ„ vpoÌ„ his doctrin he falleth into a 〈◊〉 absurditie partly because he 〈◊〉 the trial of that which presently must determined vnto a time which is so 〈◊〉 of from vs and partely because he 〈◊〉 also of so idle and vaine a protâ—â—station But now if ye meane not to 〈…〉 your standing to God his 〈◊〉 iudgement A vaine bragg of the Prostants if thei take theÌ„ selues only to stande to Gods only iudgement so precisely and absolutely but that his Iudgement whiche 〈◊〉 call HIS ONLY must and 〈◊〉 comme to yow by some meanes eitheâ— of Angels or of men or of other thinges then doe I note vnto you first your 〈◊〉 and bragging sound of wordes as thoughâ— you did heare almightie God his sentencâ— whiche he geaueth vpon maters of faith and Religion after a more familiar and truer sorte then the Catholikes doe for they also stand to Gods onlie iudgemente Vppon whiche pointe yet being examined ye can not but confesse that you heare him not iÌ„mediatly but by meanes of other thinges whiche it pleaseth his maiestie to vse so that other poore men may heare him and stand to his only Iudgement as well as you Therefore I doe aske nowe further by what meanes God only speaketh vnto you God speaketh not to the heretikes by the ministery of Angels â–ª For I truste without his vttering of his minde ye are not so well acquainted or so excellent of vnderstanding as to knowe it doth he vtter his Iudgementes to you by the ministerie of Angelles But howe shall we beleue it excepte ye proue it And because ye haue not yet craked of it surely I can not yet thinke it Wel Nor by meanes of men can you declare that he hath shewed his wil vnto you by the meanes and mouthes of men If ye dare saie so 〈◊〉 the persons that they may be considereâ—â— And further instruct vs how ye did perâ—ceaue those worshipful felowes to speak vnto you God his only iudgementes and not theyr owne fantasies But you haue an other way perchauÌ„câ— to come to the vnderstaÌ„ding of Gods pleaâ—sure Not by means of dreames What is that Consisteth it in dreames imaginations mouings of your sprite within you and other such prety means Nay surelie ye be not so dreamish as