the faithful were in heueÌ„ there shulde be no resurreccioÌ„ of their bodies whiche incoÌ„uenience to avoide he laith them down to slepe out of heueÌ„ as do the Anabaptists tyl domes daye but here I meruell that Tin is so scleÌ„derly lerned in the forme of arguyng that he se not howe his antecedeÌ„ce may be true coÌ„sequeÌ„ce false ¶ Thana baptistys opinioÌ„ off the soulis departed seyng that the coÌ„trary of his coÌ„sequeÌ„ce is necessary that is to weit there shal be the resurreccioÌ„ of the flesshe 1. corinthio 15 Paule thus prouing it If Christ be preached to haue rysen how happeneth that some of you saie thee is no resurreccioÌ„ Tyndals argumeÌ„t is proued false As who shuld thê° argew Christe our head is rysen wherfore yt must nedes folowe that his bodye which is his chirche shall ryse ageyn For wherfore shuld the beyng in heuen of the soulis of Peter Paule of all saintê let the resurreccioÌ„ of their bodies more then the being in heuen of Christis soule those iij. dayes did let his resurreccioÌ„ Tin wil saye They be al redy in ioye aÌ„d therfore there nedeth no resurreccioÌ„ And I saye so was christis spirit yet he rose agayn And I denye T. argumeÌ„t For were they in neuer so greate ioye yet must their bodies ryse agayn or els he wil make christe a lyer his doctryne false Mat. 5 Heuen erthe shal soner passe away then one iote of god dis worde shal passe vnfulfilled The verite hath sayd it aÌ„d wryteÌ„ it coÌ„cluding that our bodies shal ryse agein wherfore ther caÌ„ no coÌ„dicionall anÌ„cedeÌ„ce of T. nor yet of any angel in heueÌ„ make this ê¯clusioÌ„ false But let vs exameÌ„ the text se the Saduceis opinion vnto the whyche Christe answereth so directly and so confuteth yt vtterly The Saduceis as wryteth that aunciauÌ„t historiograph Iosephus beinge himself a iew in his .xviij. boke the .ij. ca. sayd that the soule of maÌ„ was mortal and dyed with the bodie The Saduceis opinion acto 23 aÌ„d Paule coÌ„firming the same to be their opinion addeth that thei said ther were nether spirits nor angels ¶ Paule declareth the saduceis opinion so that to saye there is nether spirit spirit properly is the soule departed nor aungel is as miche to saye as the soule is mortall no lyfe to be aftir this and the Saduceis in denying the lyfe aftir this denied by the same denye but onely those two that is bothe spirit and angell for if they had denyed by that worde Resurrectio the generall Resurrection to in that place so had thei denied thre distiÌ„cte thingis but Paule addyng Pharisei auteÌ„ vtraque coÌ„fitentur but the pharises graunt them bothe two declareth manifestly that thei denyed but onely two thingis that is to saye bothe spirit angell for aftir this present life tyl domes daye there is no lyfe of eny creature but of these two creatures spirits aungels And if by this worde Resurrectio Paule had vnderstoÌ„deÌ„ as T. doth the resurrection of the flesshe he wolde not haue sayd the pharyses grauÌ„t them bothe but all thre For this worde vtraque as euery latyne maÌ„ knoweth is spokeÌ„ but of two thingis only but as for this my mynde I leaue it vnto the iugemeÌ„t of the lerned And nowe shall I proue yt by christis owne answer that the Saduceis in those places of Math. Mark Luke denied that there is any lyfe aftir this mat 22 mar 12 luc 20. aÌ„d so nether to be spirit nor angel whiche is as miche to saye as towching the soule it to be mortall For yf it shuld lyue aftir the departing thei thought to haue had takeÌ„ christe in this trappe with their questioÌ„ of those .vij. brethreÌ„ that they now being all a lyue aftir their dethe shuld haue al seueÌ„ togither that one wyfe at once for thei sayd that al these .vij. had hir here But christe answerde them directly accordyng to their opinion aÌ„d not aftir Tin opinion of this worde resurrectio telling them that thei erred being ignoraÌ„t of the scriptures aÌ„d also of the power of god whiche powr christe declareth to consist in the pÌ„seruing the dead a lyue for because out of god the father aÌ„d christe the sone being that vere lyfe all lyfe floweth ye that into the dead id 5.12 1. ioaÌ„ 5 whiche power to coÌ„firme into the confutacioÌ„ of their opinion their own coÌ„fusion he alleged these scriptures exodi .iij. But first he tolde them of the present state of the soulis departed saynge that in the tother lyfe aftir this they nether marye nor ar maried but thei ar as the aungels of god in heueÌ„ Tindal In his expositioÌ„ of S. Ihon Pystle And yet saith Tindal this doctryne was not then in the worlde what is done with the soulis departed the scripture make no mencioÌ„ but it is a secrete saith he layd vp in gods tresury Ioye It is verely a depe secrete to him that is ignoraÌ„t so many playne scriptures whiche I shall here aftir brynge in prouyng their state in heuen Here is also to be noted that christe in describing their present state saith in the present tence Thei mary not nor ar maryed but ar lyke auÌ„gels ye egall vnto auÌ„gels the sonnes of god saith Luke cap. xx But yet yf Tindal wyll saye that the present tence is here takeÌ„ for the future playe boo pepe withe the tencis as he englissheth resuscitaÌ„tur shal ryse agen not are reuiued or resuscited yet must I aske hym whether that the childreÌ„ of that lyfe worthy that worlde as Luke calleth them be not now more lyke aungels then they shal be aftir the resurreccion of their bodies mar 12 luc 20. me thinketh that in thys poynt that they nether marye nor are maryed auÌ„gels aÌ„d the spirits be now bothe a lyke aÌ„d the chyldreÌ„ of the lyfe or the worlde where now the blessed lyue with Christe are now more lyke auÌ„gels then they shal be aftir the resurrectioÌ„ of their bodyes for now they ar substances incorporal immortal intellectuall and so be auÌ„gels but then they shal be bodely substances hauyng very flesshe and bones which the aungels neuer had nor neuer shall haue The text is declared But nowe let vs heare the scryptures wherwith christe coÌ„futeth their opinion ê“ueth the same thynge that the saduceis denyed The text is her expended Crist coÌ„sidering what thing thei denied sayd vnto them De resurrectione vero mortuoruÌ„ noÌ„ legistis qd vobis dictuÌ„ est a deo qui ait Ego sum deê° AbrahaÌ„ c That is to saye As coÌ„cernyng the lyfe of them that be dead haue ye not red what is tolde you of god saying I am the God of AbrahaÌ„ the god of Isaac and the god of Iacob God is not the God of the deade but of the lyuinge By this argumeÌ„t god is the god
I haue sowne my doctryne by secrete letters on that syde the sea and caused grete diuision emonge the bretherne c. I neuer wrote letter coÌ„cerning this mater I take god to recorde but vnto one maÌ„ seduced Ioye by his false doctryne whych yet I thynke persysteth for all my letters in the same opinion so wholly dependeth he vpon Tindals mouth addicte vnto hys wordis that the soulis sleap oute of heueÌ„ tyll domes daye whoÌ„ I warned at last to ceasse wryting any more of this mater to me not to staÌ„de ouer miche in hys own coÌ„sayght nor yet to depeÌ„de ouer myche of any maÌ„nis doctryne declaring hiÌ„fyrst the significacioÌ„s of this worde resurrectio as I haue done in thys Apologye And yet haue I here the copye of my letters sent vnto this maÌ„ whych I neuer desyered as euery man shall se to be kept secrete nether dyd the yonge man so kepe them for they and their copyes went thorow many handis as I vnderstode aftir aÌ„d were sent vnto Frithe in the tower wherof Frith wrote thys warnyng to Tin whyche he here mencyoneth and I answerd Frith agene by my letters but aftir I answered him I neuer herde more from Frith of this mater and yet had he a longe tyme aftir in the tower to haue wryteÌ„ if he had sene his parte good Frith wrote tindals answers to More for tindale aÌ„d corrected them in the prynte and printed them to at Amelsterdam aÌ„d whether he winked at T. opinioÌ„ as one hauyng experience of Tindals complexion or was of the same opinion I caÌ„not tel the maÌ„ was ientle quyet wellerned better shuld haue ben yf he had liued Then sayth T. Therto I haue ben sence enformed that no small nowmber thorow hys curiosite denie the resurreccioÌ„ of the flessh bodie Tindal Thou seist good reader how that I denie not the general resurreccioÌ„ nor I my self neuer thought it to be denyed but haue constaÌ„tly affirmed taught it Ioye But thou remeÌ„brest euerywhere T. argument thus argwing full falsely If the soulis be in heueÌ„ ergo there shal be no resurreccioÌ„ of their bodyes Here tindals faccion and his disciples argew and beleue lyke their Master sayng lo George Ioye sayth the soulis be in heueÌ„ wherfore it muste nedis folow that he denyeth the resurreccion of their bodyes orels he muste make oure Master father tindale a lyer aÌ„d his doctrine false here may euery maÌ„ se how T. playth bo peepe wyth me impynging heresy vnto me for coÌ„futiÌ„g hys errour sowne hitherto in his bokis Tindal yet sayth T. to that these men seduced by my doctryne affirme that the soule when she is departed is the spiritual bodye of the resurreccioÌ„ other resurreccioÌ„ shall there non be If T. can shew me these wordes to be mine ether in writing or brynge forthe any man that euer herde me speke them then let me suffer dethe Ioye For I take god to recorde that I neuer thought them sence I red my philosophy I knew the differeÌ„ce betwene a bodye the soule was neuer so mad as to call the soule a spirituall bodye as Tindal sayth I do affirme yt but T. in deed wheÌ„ I argewed that sleape in scrypture was onely appropryated vnto the bodie not to the soule a shuttyng vp of the sencis frome their vse he grauÌ„ted me that the soule of maÌ„ was also a bodely substaunce wherat a non I perceyued his highe lerning Tindal At last saith T. I haue talked wyth some of them my selfe so doted in that folye that it were as good to ê‘swade a poste as to plucke that madnes oute of their braynes And of this all is George Ioyes vnquiet curiosite the hole occasioÌ„ Ioye If any maÌ„ list to beleue T that he hath thus talked wyth some so doted lete hiÌ„ so do in gods mane For as for me sithe I se hiÌ„lye so manifestly in other thingis suerly I trust hiÌ„ the lesse in thys tale nor wil I neuer beleue him til he bringeth forthe some one so doted For I thiÌ„ke there be none so mad And whether I be so curiouse vnquiet as he reporteth me lete them be iuges that se my workis rede this mine answere know my coÌ„uersacion And here T. addeth this tayle to knyt vp his lies sayng whether he be of the sayd faccion also or not to that let hiÌ„ answer hiÌ„selfe Tindal Ioye I am not affraid to answere Master Tindal in thys mater for all his high lernyng in hys hebrewe greke latyne c. T. supposeth ye he affirmeth yt here twise for fayling that I am of the same faccioÌ„ And I answere tel T. agene that he belyeth me deadly that nether he nor noman els can gather one iote of al the wryting wordes that euer I spake or wrote that I shulde once thynke that there shuld be no general resurreccioÌ„ of our bodyes nor yet that the soules departed shulde onely be the spiritual bodyes of the resurreccioÌ„ Blame me not I beseche the cristeÌ„ reader though I seme in this place vnpacieÌ„t For verely I am spightfully ê“uoked exasperated with his lyes sclauÌ„ders thus peÌ„ned into my perpetuall infamy am coÌ„pelled to defeÌ„de my name fame which ther is nothiÌ„g to me more dere leife for there is no kynde of infamy so pernicius as is to be sclauÌ„dered of heresye whych Tin impingeth vnto me nothing coÌ„sydering that though he wolde yet can he not restore me my name agene And I meruel that this so holy a man as he preteÌ„deth hiÌ„selfe forgetteth what paule threteneth sayng that these euyll spekers bye sclauÌ„derers shalnot possede the heretage kingdome of god i. cor v I pray god geue thê maÌ„ a better mynde to priÌ„te wel in his hert remeÌ„ber his own doctrine to feare hys own terrible othe so harde aÌ„d perellouse desyer in thys hys pistle thus saying here aftir Tindal More ouer I take god whych alone seith the hert to recorde to my conscieÌ„ce beseching him that my parte be not in the bloude of crist yf I wrote of all that I haue writeÌ„ thorow out all my boke aught of an euil purpose of enuy or malice to eny man c. Tindal If George Ioye will saye as I wot well he will that his chaunge is the the sence 〈…〉 put in of a nother maÌ„ nether do I here at my nowne pleasure put in my meanyng but the meaniÌ„g of crist as hymself expowneth it whose meaniÌ„g is not the next waye to stablysshe heresyes as Tindals meaning dothe as I haue playnely proued which let me se yf he can improue confute but rather to confute T. heresye which is that the soulis sleap out of heuen feling nether payne nor ioye til domes daye 〈◊〉 for an ensample wheÌ„ Christ sayth Io. v. Tindal 〈…〉 teth thys worde Deus calling yt god in
aduauÌ„tage then here to lyue Phi. 1. therfore he desired to be losed from his bodye that he might be with criste his life this state to be miche beter then the lyfe of this worlde Then I alleged Iohn in the Apocalipse describiÌ„g the states bothe of the dampned also of the blessed that dye in the lorde heÌ„ce forthe apo 14 which sith they be blessed froÌ„ their dethe forth it must nedis folow that thei be in blysse in heueÌ„ apo 20 And Iohn repetyng the same state describyng it almost withe the same wordê saith those soulis were alyue raigned with crist M. yere c. calleth that lyfe of the soulis primaÌ„ resurrectionem the first resurreccioÌ„ The first resurreccioÌ„ is the lyf of the soulis hym blessed holy which hath his parte in the fyrste resurreccioÌ„ here is it playn that this worde Resurrectio is not euery where taken a lyke as T. saith and Iohn describeth the state of the secoÌ„de resurreccioÌ„ immediatly in the same cap. calleth the state of the daÌ„pned the secoÌ„de dethe by whiche correlatiuis calling it the first resurreccioÌ„ in respecte of the secoÌ„de those antithesis aÌ„d puttyng one coÌ„trary agenst a nother euery reader maye gather whiche is the first lyf the firste dethe whiche is the secoÌ„de dethe secoÌ„de resurreccioÌ„ But these playn testimonyes of the scripture wolde take no place with Tindal for he wrested writeth them coÌ„trary to his own doctryne out of their proper pure sence with fayned gloses to shift and seke holes he aftir his wont disdaynful maner agenst me fylipt them forth betwene hys fynger his thombe what disdaynfull aÌ„d obprobrious wordis he gaue me for so resoning agenst hym I wyll not now reherce lest I shuld minysshe the good opinioÌ„ that some men haue in him Also ther is a playne descripcioÌ„ of the state where vnto the soulis departed in crist he ar receyued Hebr. xij ye ar not come vnto the hill Sinai which none might touche but ye are come vnto the mouÌ„te zion the cite of the lyuing god the heueÌ„ly Ierusalem vnto the innumerable coÌ„pany of auÌ„gels vnto the coÌ„gregacioÌ„ of our former first begoteÌ„ fathers writen togither in heueÌ„ to god the iuge of al men vnto the spiritê of the pure iuste aÌ„d vnto Iesus criste the mediatour of the newe couenant eueÌ„ vnto the bespreigned bloude Here is yt playne that in this heuenly Ierusalem ar now the coÌ„gregacion of our former fathers the spirites of the iuste men for aftir the generall resurreccion this coÌ„gregacion shal be no spiritis but the coÌ„pany of very meÌ„ hauyng flesshe aÌ„d bone whiche the spiritis haue not crist sayng to his disciples fele and touche me for a spyrit hath nether flesshe nor bones But at laste I remeÌ„ber that I made hym thys reason saynge Syr ye knowe that christe is our head we his members altogither hys bodye ye knowe also that christe is the firste frutis fore leader of them 1. cor 15 that sleap Then I argewed thus The bodye must nedis folow the head whother the head weÌ„t thither must the bodye folow for crist optayned of his father that wheresoeuer he shuld be there shulde his faithful be with him to se his glorie but christis spirit departed slept not oute of heueÌ„ but wente into the fathers haÌ„dis in heueÌ„ wherfore euen so shall ours aftir our dethe if we dye his meÌ„bres aÌ„d in the lorde ioaÌ„ 14 and. 17 This reason did so byght Tindal and stoke so faste vpon hym that he coude not shake it of but is now at laste thaÌ„ked be god coÌ„strayned to saye with me in hys goodly godly pistle ageÌ„st me that I thynke he dare not yet coÌ„staÌ„tly affyrme it the soulis departed in the faith of crist to be in no worse case then the soule of criste was froÌ„ the tyme he delyuered his spirit into the haÌ„dis of his father vntyll the resurreccion of hys bodye Tindal Ioye Here maye euery reader se that thoughe he thinketh now other wyse then he hathe wryteÌ„ in so many placis now thynketh the very same that I euer affirmed obiected agenste him yet had he leuer ageinst his owne conscience thus enuyously withe so many spightfull lyes aÌ„d sclauÌ„ders vnto my perpetuall infamy hauyng no respecte vnto the sclaunders and hurte mynistred vnto the congregacioÌ„ of Christe nor yet to the gaudye aÌ„d reioyse of our aduersaries to haue wryten agenst me then to refrayned his peÌ„ne aÌ„d aknowleged hys errour So prowd aÌ„d arrogaÌ„t are they that stonde so hyghly in their own coÌ„sayght aÌ„d falfe opinion pertinatly to defende it though thei se it right false rather then thei wolde seme conuicted especially of any simple and one that apereth not so wel lerned as thei be them selues The Apologie answere vnto Tindals pistle But let vs now here Tindals vncharitable pistle set before hys newe Testament thus tytled Tindal Vylliam Tindal yet once more to the Christen Reader Ioye Tindale shulde haue goten hym more honesty and lesse shame yf he had writen once lesse to the reader Tindal Thou shalt vnderstonde most dere reader when I had taken in hande to loke ouer the newe testament agayn and to compare it with the greke and to mende what so euer I coude fynde amysse and had almost fynesshed the laboure It was but loked ouer in deed nothinge performing his so large promyses added in the later ende of his first translacioÌ„ to the reader and I wouÌ„der how he coude compare yt with greke sith himselfe is not so exquysitely sene thereyn Ioye George Ioye secretly toke in hand to correct it also by what occasyon his coÌ„scyence knoweth Tindal preueÌ„ted me in so moch that his correccioÌ„ was printed in greate noumbre yer myne beganne When it was spyed and worde brought me though it semed to dyuers other that George Ioye had not vsed the offyce off an honest man seynge he knewe that I was in correctynge it myselfe nether dyd walke aftir the rules of the loue and softenes which Christe and hys disciples teache vs howe that we shulde do nothynge of stryfe to moue debate or of vayne glorie or of couetousnes Yet I toke the thinge in worth as I have done dyuers other in tymes past as one that haue more experience off the nature and disposicion off that mannes complexyon and supposed that a lytle spyse off couetousnes and vayne glorye two blynde goydes had bene the onlye cause that moued him so to do aboute which thinges I striue with no maÌ„ so folowed aftir corrected forth caused this to be printed without surmyse or lokynge on hys correctyon Ioye Lo good Reder here mayst thou se of what nature coÌ„plexion T. is so sodenly fyercely boldely to choppe in to any maÌ„nis coÌ„science so to vsurpe preuent the
a maÌ„ be borne of water the spirit c there this worde And signifyeth that is to saye of the spirit expowning what water is in that place as Isay expowneth water Iohn also Esaye xliiij Io. vij But if T. wil nedis saye styll that I mocke out the ResurreccioÌ„ of the flesshe because I say that the soulis of theÌ„ that be in graues shal here his voyce I answer aske him what mok is therin these my wordê to saye that aftir the general resurreccioÌ„ the soulis with the bodê that were in graue shall come forthe into that lyfe euerlasting Is not this a trewe catholyk sence can T. make it false But yet here wolde I aske T. yf he wolde not iuge me curiouse a nother question euen this whether that the bodies shal ryse before thei comeforthe of their graues and so comeforthe into that perpetual lyfe or whether thei shal first comeforthe of their graues then rise aftirwarde If he saythe they must ryse before they comeforthe vnto that very lyfe then is yt trwe that they shall not come forthe vnto the resurreccioÌ„ for they be now rysen al redye and the resurreccion is past wyth them then is my translacioÌ„ trwe that they shal come forthe into that very lyfe aÌ„d not vnto the resurreccioÌ„ of their bodyes as T. saythe And yf he wyll saye to make this worde resurreccion to signifie the resurreccioÌ„ of the flesshe lest it be mocked out as he saythe whiche nomaÌ„ entendeth that the bodies firste come forthe of their graues aÌ„d then ryse aftirwarde then is his translacion as trew as lyke As the maÌ„ that lyeth him down to slepe vpon his bed in his chamber first to come forthe of his chamber before he ryseth out of his bed lo reader here thou seist whother Tin is brought for so supersticyously steking to onely one significacion of this worde Resurrectio Now let T. beware lest emoÌ„g so many his friuole notis gloses in mergents some of them befownde bothe false sclauÌ„derouse to litle effect For as for my englisshiÌ„g of the worde is ê“ued manifestly to be the very text And at laste where T. sayth that in his mynde a lytle vnfayned loue aftir the rules of criste c. Ioye I thynke that siche loue may not stande with cristis rules orels Tindals loue is miche worthe whiche hathe fayned vtwardly to haue loued me wheÌ„ all this while he did but nouresshe in his breste hatered aÌ„d malice longe a go coÌ„ceyued now at laste hathe spewed forthe al his venome and poyson at once vpon me Tindal Wherfore concernynge the resurreccion I protest before god oure sauioure Iesus Crist and before the vniuersall congregacion that beleueth in him that I beleue accordinge to the open and manyfest scriptures aÌ„d catholyck fayth that Christ is rysen agayne in the flesshe whych he receaued of his mother the blessed virgin marie and bodye wherin he dyed And that we shal all both good bad ryse both flesshe and bodye and apere together before the iugement seat of crist to receaue euery maÌ„ accordynge to his dedes And that the bodyes of all that beleue and continew in the true fayth of christ shal be endewed with lyke immortalite and glorye as is the bodye of christ Tin nedeth not to make so longe an holy protestacion of thys mater for noman layth yt to hys clarge Ioye but let Tin clere himselfe of this errour that he hathe wryten thryse in his answere to M. More in his exposicion of Iohn That is to weit that he saithe the soulis departed slepe and shall not be in heuen tyll domes daye and yet affirmeth arrogantly aÌ„d argeweth vnwysely that whoso shulde saye the contrary denyeth the general resurreccion And I protest before god and oure sauioure christ al that beleue in him that I holde of the soules that are departed as moche as maye be proued by manifest open scripture and thinke the soules departed in the fayth of christ and loue of the lawe of god to be in no worse case then the soule of Christ was from the tyme that he deliuered his spryte into the haÌ„des of his father vntyll the resurreccion of hys bodye in glorye and immortalite Tindal Neuerthelater I confesse openly that I am not persuaded that they be all readie in the full glorie that crist is in or the elect angels of God are in Nether is yt anye article of my fayth for yf yt so were I se not but then the preachynge of the resurreccion of the flesshe were a thinge in vayne Not withstondinge yet I am readie to beleue it if it may be proued with open scripture Ioye Now thanked be god that Tin at last hath fownde oute that doctryne whyche crist nor hys apostles neuer taught nor was not in the worlde at that tyme. God be preased that haue shewed T. that depe secrete layd vp in hys tresury Now he thinketh that the soulis departed be in no worse case then was cristis spirit froÌ„ hys dethe vntyl his resurreccion but cristis spirit was in heueÌ„ ergo T. stealeth awaye the resurreccioÌ„ of cristis bodye aÌ„d our bodyes to But Tin thus come home now shifteth aÌ„d seketh this sterting hole sayng that if they be in heueÌ„ in as ful perfit glory as crist is in or the electe auÌ„gels yet of this full perfit glory nomaÌ„ conteÌ„deth with him then he seith not els but that the prechiÌ„g of the resurreccioÌ„ were in vayne Tindal No forsothe Ioye The resurreccioÌ„ is so necessary an article of our faythe that in what Ioye soeuer the soulê be yet we must beleue yt preche it to orels make cristis doctryne false aÌ„d saye that himself is not rysen And here can I not meruel ynoughe at T. ignorance of the scriptures whyche declare playnely that the glorye ioye of the soulis is more ful and perfit wheÌ„ they shal haue their bodyes felows parte takers of their felicite ioye whoÌ„ they had once as ministers of their good workis partakers of their affliccioÌ„s then wheÌ„ they haue their glory alone wyth out their bodyes For vnto this fulnes gloriouse perfeccioÌ„ Paule loked with sore sighes to come when the hole intire bodye of crist ful nowmbir of his electe shall come in altogither aftir the resurreccioÌ„ of their bodyes sayng That all creatures longe for the delyueraÌ„ce out of their seruitute into that gloriouse libertye of the childeren of god rom 8. we our selfe longe sore abyde for that adopcioÌ„ eueÌ„ the redeÌ„pcion of our bodyes luce 21 For then the soulis shal resume their own bodyes not mortal but immortal incorruptible spiritual and gloriouse for i. cor 15 euer And yf this werre not a more ful aÌ„d perfyter state then the glorye that yet is but of the soulis alone yt shulde not be so sore sighed
resurreccioÌ„ for so myght his antecedeÌ„ce be true his ê¯seqÌ„nce false for admitted that as T. allegeth hiÌ„ there were no resurreccion yet foloweth it not that the electe nowe departed beinge as now at laste he is coÌ„pelled to graunt in no worse case theÌ„ christê spirit was froÌ„ his deth tyl he rose agen be most miserable of al meÌ„ for they that be yet a lyue they that be dead not receyued iÌ„to AbrahaÌ„s bosom but in hel in tormeÌ„tis be miche more miserable But what saith T. to his own argumeÌ„t for Paul made it not verely eueÌ„ thê° Nay Paule thou art vnlerned Go to m. More lerne a new waye Tindal We be not most miserable thoughe we ryse not agene for oure soulis go to heuen as sone as we be dead Ioye This saith Tin yroniously in a mok as though it were false that oure soulis as sone as we be dead shulde go to heuen Tindal And ar there in as grete ioye as Christ that is rysen agayne In heuen dare I saye that thei be Ioye ye that in ioye if they dye in the lorde but whether in as grete ioye as christ hiÌ„selfe let More T. dispute it Tindal And I meruel saith T. that Paule had not counforted the ThessaloniaÌ„s wyth that dotryne if he had wist it that the soulis of their dead had bene in ioye as he dyd wyth the resurreccion that their dead shuld ryse agen Neuer meruel at it Tindale for Paule thought this present coÌ„solacion sufficieÌ„t and could haue couÌ„forted them then with many mo as with this of Christ. Ioye IoaÌ„ v. that who so here my worde beleue in hym that hath sent me hath lyfe euerlastinge shall not come into coÌ„deÌ„pnacioÌ„ but is passed ouer froÌ„ dethe to lyfe whiche coÌ„solacioÌ„ because in that place aÌ„d at that tyme Paule spake it not is it a good argumeÌ„t that ther was non siche ye must beware syr how ye argew a negatiuis for siche kynde of argumeÌ„ts be the worste feblest that ye caÌ„ make It is a naughty argumeÌ„ Paule dyd not ê¯fort theÌ„ with that doctrine but with another as good ergo that doctrine was false or was not in the world ye may not iuge Paule as ignoraunt as you be in it because he did not then there expresse it for in other places he declareth techeth that doctrine plenteously ynoughe Crij lief the secoÌ„de syde Now reade Tinda wordis in hys answere to M. Moris fourth boke aÌ„d loke whether he grauÌ„teth not playnly that the soulis sleap tyll domes daye aÌ„d whether he calleth not the doctryne that they shulde lyue euer heythen aÌ„d flesshly doctryne of the Philosophers ioyned wyth the popis doctrine And agayn in the .cxviij. leif where vnto he remitted the reader in his table withe thys sentence Soulis sleap belying Christe and hys Apostles saynge that they taughte nonother And yet bothe there Crviii leif in his answers and in his exposition vpon Iohns Pystle apon this text And now lytle chyldreÌ„ abyde in him that when he shall apeare c. He sayth yt is a depe secrete layd vp in gods tresury And yet a lytle before vpoÌ„ thys text Tindals wordes fyght agenst theÌ„selfe And he is the satisfaccion He bryngeth in Paule tellynge a longe tale in hys sleap yf Tin doctryne be trew aÌ„d maketh Paule at laste to coÌ„fesse that he himself with other sayntis be in heueÌ„ contrary to hys own saynge read the .xvj. lyne the fyrste syde of the .xij. leif of the expocicyon of that text And he is the satisfaccioÌ„ And ther shalt thou se how Tindals wordis fight agenst them selfe Finally yf yt be so depe a secrete no scripture to make mencion of their state I wounder what made Tindale so bolde to saye and to wryte yt to that thei sleap that thei be not in heuen now at last to thinke thei be in no worse case then was cristis spirit aftir his dethe vntil his resurreccioÌ„ Aftir I had sene theise places and known Tindals erroneouse opinion I resoned wyth hym as we walked togither in the feeld more then once or twyse bryngyng ageynst him siche textis as mâ— thought proued playnely agenst hym as when christe answerde the theif hangyng by his crosse saying Luc. 23 This daye thou shalt be with me in paradyse where I sayd It is manifest that if christe had that daye coÌ„mended hys spirit into hys fathers haÌ„dis in heueÌ„ as he dyd in deed ê“mysed that the spirit of the theif shuld be with his spirit for their bodies were not togither it must nedys folow that hys spirit was with cristê spirit in heueÌ„ And to expresse the place more playnly christe added saying In paradyse which is not els then in heuen paradyse is taken for heueÌ„ 2 cor 12. whych one autorite albe it it had bene sufficieÌ„t for any mane that wolde haue admytted receyued the sengle aÌ„d playn veryte of cristê worde yet I brought forthe christes wordis agayn describing the state of the faithful vnfaithful aftir this lyfe saying Math. viij I tell you verely that many shal come froÌ„ the east west aÌ„d shal sit down to eat with Abraham Isaac and Iacob in the kyngdoÌ„ of heueÌ„ that is to saye shal be associated vnto AbrahaÌ„ aÌ„d Isaac to be parte takers of their ioye and fruicyon in heuen but the chyldren of the kyngdoÌ„ of the deuyl shal be cast forth into extreme derknesses where shal be wepinge gnasshing of tethe This sitting downe at table with AbrahaÌ„ is not els but AbrahaÌ„s bosome into which all that resembled AbrahaÌ„ in faith aftir their departinge were receyued as ye maye se of Lazarus AbrahaÌ„s bosom Luke .xvj. where the state of the electe of the reprobated immediatly after their deth is described thelecte to be borne of aungels into Abrahams bosome as was Lazarus the reprobated to be caste into hell into tormeÌ„tis wyth the ryche glotoÌ„ Then alleged I Paule saying 2. Cor. 5 Erthy â—abernacle oure corruptible bodye Heuenly tabernacle is that ioye gloriouse presence of God For we knowe that yf oure erthye tabernacle where in we dwell were destroyed yet haue we a perpetual maÌ„sion not made with handis in heueÌ„ of these mansioÌ„s all redy prepared of christe yt is wryteÌ„ IoaÌ„ xiiij And at last Paule affirmeth that to be absent from the bodye is to be present with god saying we haue coÌ„fydence aproue thys to be beter that is to weit to be absent froÌ„ the bodye and to be present wyth god which saying is spoken of the state of soulis now beyng with god absent frome theyr bodyes yet a sleape in the erthe tyll thei be awaked raised vp at the general iugemeÌ„t Sleap is onely apê“priated to the bodyes Vnto this pertayneth his sayingis also vnto the Philippians affirming that dethe is to himself more
longe before this boke was printed vnto which ether of theis disciples I semed no honest maÌ„ for correcking the copye I wil not now name theÌ„ nor yet shew how one of theÌ„ neuer I dare say seyng s. Ierome de optimo gnÌ„e interpÌ„taÌ„di yet toke vpoÌ„ hiÌ„ to teche me how I shuld traÌ„slat the scripturê where I shuld geue worde for worde wheÌ„ I shulde make scholias notê gloses iÌ„ the mergeÌ„t as hiÌ„self hys master doith But in good faithe as for me I had as lief put the trwthe in the text as in the margeÌ„t aÌ„d excepte the glose expowne the text as many of theirs do not or where the text is playn ynough I had as lief leue siche fryuole gloses cleue out I wolde the scripture were so puerly plyanly traÌ„slated that it neded nether note glose nor scholia so that the reder might once swim me without a corke But thê testameÌ„t was printed or T. was beguÌ„ that not by my preueÌ„cioÌ„ but by the printers quicke expedicioÌ„ T. own loÌ„ge sleaping for as for me I had nothing to do with the priÌ„ting therof but correcked their copie only as where I fouÌ„de a worde falsely printed I meÌ„ded it wheÌ„ I came to some derke senteÌ„cis that no reasoÌ„ coude be gathered of theÌ„ whether it was by the ignoraÌ„ce of the first traÌ„slatour or of the prynter I had the latyne text by me made yt playn where any senteÌ„ce was vnê‘fite or clene left oute I restored it agene gaue many wordis their pure natiue significacioÌ„ in their places which thei had not before For my coÌ„scieÌ„ce so coÌ„pelled me to do not willingly wetingly to slip ouer siche fautê into the hurte of the text or hinderaÌ„ce of the reder But to certifye the good indiffereÌ„t reder wyth what coÌ„science discrecioÌ„ Tin wrote this vnsober pistle agenst me thou shalt here after se that of some greuouse crimes he accuseth aÌ„d coÌ„deÌ„pneth me of an hearsaye or of the informacioÌ„ by other meÌ„ That my curiosite shuld haue drawne no small nouÌ„ber vtterly to denye the ResurreccioÌ„ of the bodye affirming that the soule departed is the spiritual bodie of the resurreccion other resurrectioÌ„ shal there none be Tindal Ioye This informacioÌ„ T. bringeth in in the secoÌ„de leif of his pistle to coÌ„firme the same sclaunderouse lye ymagened of hys owne brayne adding with a coÌ„stant affirmacioÌ„ these wordis Tindal And of al this is George Ioyes vnquiet curiosite the hole occasion Ioye This shameles lye sclauÌ„derouse affirmacioÌ„ T. is not ashamed to prynte onely because I saye that there is a lyf aftir this wherein the blessed spirits departed lyue in heueÌ„ with criste for this is his wyse argumeÌ„t he that putteth the soulis in heueÌ„ before domes daye stealeth away the resurreccioÌ„ of their bodyes Ge. Ioye sayth they be in heueÌ„ ergo he denyed the resurreccioÌ„ but also because he is so enformed Besydis thys condeÌ„pnacioÌ„ of me by hearsaye or enformacioÌ„ of hys faccyon he is not ashamed of hys owne brayne to affirme to wryte it saying in the same fowrthe peise of his pistle thus Tindal Moreouer ye shal vnderstoÌ„de that George Ioye hath had of a loÌ„ge tyme meruelouse ymaginacioÌ„s about thê worde ResurreccioÌ„ that it shulde be takeÌ„ for the state of the soulis departed c. which same meruelouse ymaginacion Iohn apo .xx. hath Ioye calling that state or lyfe the first resurreccioÌ„ Lo. Nowe yf T. nor yet his wyse enformers cannot proue nor iustifye these sclauÌ„derouse lyes vpon me as I know well they neuer shall as euery maÌ„ maye se me in my bokis coÌ„stantly wrytinge aÌ„d affirmyng the Resurreccion of our bodyes at domes daye which I thanke god I neuer douted of may ye not se then the maliciouse entent shrewed purpose aÌ„d corrupt coÌ„science of this maÌ„ for all his holy protestacioÌ„s thus temerariously aÌ„d abominably to write to defame and sclauÌ„der me Ar not these the venomouse tethe of vepers that thê° gnawe a nother maÌ„nis name ar thei not spearis dartis their toÌ„gues as sharpe as swerdis as the ê“phet paynteth theÌ„ Psal. 57. Psal. 140. whette thei not their toÌ„gues lyke serpeÌ„ts nourysshe thei not adders venome with their lippes yisse verely For the trowth is not in their mouthes sayth Dauid psal 5 They are corrupted within their throte is an open stynking graue wyth their tongues they flater and deceyue Here may ye smel out of what stynkyng breste and poysoned virulent throte thys peivisshe Pistle spyrethe and breathed forthe But yet here first of all T. as ye maye se accuseth aÌ„d daÌ„pneth me of coniecture and temerariouse iugement to be vnhonest not walking aftir christis rules of loue softnes but rather to be a sediciouse persone mouing stryfe debate to be vayngloriouse curiouse couetouse and I caÌ„not tell you what But ere T. had thus by open writing prynting it to accused dampned me yt had become him yf he had wylled to be takeÌ„ for a cristen maÌ„ firste to haue knowne these vices pryuately correcked betwene me them whoÌ„ I had with these synnes offended aÌ„d eft aftir for my incorrigible aÌ„d vntractable hardnes not hearing the chirche to haue also offeÌ„ded yt openly casting me out of yt as crist techeth vs not thus fyercely sodeÌ„ly of a lyght false coniecture temerariouse iugemeÌ„t I wil say no worse to preueÌ„t bothe the iugemeÌ„t of god man aÌ„d to vsurpe the offyce of god before he come to iuge vs bothe nothyng feryng his terrible thretening saing Iuge noman lest ye be iuged condeÌ„pne not lest ye be condeÌ„pned your selues mat 7. Luc. 6. T. coÌ„deÌ„neth me of curiosite but iuge indifferent reder whither this be not an vnquiet vayn curyouse touche to crepe into a nother maÌ„nis conscieÌ„ce curiously to serche accuse coÌ„deÌ„pne wheÌ„ he shuld haue desceÌ„ded rather into his own examiniÌ„g hiÌ„selfe of what affeccioÌ„ minde he wolde write so many lyes sclauÌ„ders of his brother of so light coÌ„iecture heresayes If I had bene gilty al these fautes it had bene Tin parte to haue had coÌ„passion rather vpoÌ„ me to warne to exhorte me then so sodenly spyghtfully to haue had accused me so openly aÌ„d that wyth so perpetual and haynouse a sclauÌ„der of my name that himselfe though he wolde yet can he not reuoke it restore it me agene He shuld haue coÌ„sydered that god coÌ„mauÌ„deth vs to be eche others seruants not so cruell iuges aÌ„d condeÌ„pners namely of siche light coÌ„iectures Ro. 14 what hath T. to do to iuge a nother maÌ„nis seruaÌ„t what folehardines is it to crepe out of our own consciences curiously to serche other mennis hertis ye that to iuge coÌ„dempne them by open aÌ„d perpetuall bokis I haue god my iuge therefore nede I not Tindals temerariouse iugemeÌ„t ether I stande or fall vnto my