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
longed fore of paule euery faythefull that thus beleueth of the redemption adopcion and libertie of their bodyes whych yet ether slepe in the duste or lyue in trouble affliccion corrupcion mortalite ignomynie c. Act. iij Also in the actis Luke remembreth thys perfeccion and full state callyng yt the tyme of refrigery and confort of the presence of god and tyme of the restoring of all thyngis And Paule expressing this gloriouse perfeccion perfit glorye of bothe bodyes soulis togither aftir the general resurreccion sayth â—e xi All these thorow fayth deseruyng thys testimony haue not yet receyued the promyse that is to saye the intire renewing redeÌ„pcioÌ„ resurreccioÌ„ of their bodies ê“mised them because that god had prouided thê one beter thyng for vs that is to wete that thei without vs shuld not be made ful perfite or be set faste in their ful glorye of bothe body soule For then shal the vniuersal aÌ„d intire corps of criste his hole chirche be made ful perfit in hir most gloriouse aÌ„d perfit state perpetual fruicioÌ„ ioyned in ioye euerlastiÌ„g vnto hir head Iesu criste But Tin sayth he is not persuaded that they be all redye in the ful glorie that crist is in as thoughe this were not playn in the scriptures that crist is there bothe body soule aÌ„d so be not yet the electe But yet when the electe shal be there with their bodyes they shal not haue so full perfayth glory as criste hathe epphe â— And I haue desired George Ioye to take opeÌ„ textes that seme to make for that purpose as this is Tindal To daye thou shalt be with me in paradise to make therof what he coulde to let his dreames aboute thys worde resurreccion goo For I receaue not in the scripture the priuat interpretacioÌ„ of any maÌ„nes brayne without open testimony of eny scriptures agreinge thereto T. neuer desyered me except his ob ê“brious wordis reuyling of me were his desyere And in dead I brought the same text ageÌ„st him he made aglose of paradice and sayd yt was not there taken for Ioye heueÌ„ where euery man may se yt takeÌ„ for heueÌ„ for crist sayd thou shalt be wyth me whiche was in heueÌ„ Nether is the interpretacion of that worde resurreccion my priuat interpretacioÌ„ but cristis owne interpretacion as I haue proued yt Tindal Moreouer I take god which alone seeth the hert to recorde to my coÌ„science besechinge him that my parte be not in the bloude of crist yf I wrote of al that I haue writeÌ„ thorow out all my boke ought of an euell purpose of enuye or malice to anye man or to stere vp any false doctrine or opinion in the churche of crist c. Ioye Here is an holy othe broken a perellouse desyer yf the coÌ„trary be trewe For here he rayleth vpoÌ„ me he belyeth me he sclaundereth me aÌ„d that most spightfully with a perpetual infamye whiche al yf yt be not of enuy malice hatered of what els shulde yt spring And euen here for all his holy ê“testacioÌ„s yet herd I neuer sobre wyse maÌ„ so prayse his owne workis as I herde him praise his exposicioÌ„ of the v.vj. .vij. ca. Mat. in so myche that myne eares glowed for shame to here him yet was it Luther that made it T. onely but traÌ„slating aÌ„d powldering yt here and there with his own fantasies which praise methought yt then better to haue ben herde of a nother maÌ„nis mouth for it declared out of what affeccioÌ„ yt sprang eueÌ„ farre vnlyk coÌ„trarye vnto these whiche he now professeth and protesteth so holely for wordis be the messageris of mennis myndis Tindaâ— Saue onlye of pitie coÌ„passion I had yet haue on the blindnes of my brethren to bringe them vnto the knowledge of christ to make euery one of them yf yt were possible as perfect as an angell of heauen Ioye Lo here may ye se the good purpose aÌ„d godly entent of thys good maÌ„ yet hath he by thys his vncharitable sediciouse sclaunderouse lying pistle offended and hurt many a good simple maÌ„ and caused them to caste their bokis clene awaye neuer to loke on them more nor to beleue vs what so euer we haue or shall wryte thus hath he destroyd that whyche god hathe thorow vs hitherto bylded aÌ„d caused vs bothe ye and the gospel to to be euill spoken of besyds the grete reioyse and gaudye mynystred to the enymes of the trowth ye and some good men wysshe vs bothe neuer to haue ben borne and saye we be bothe full of poyson For doutelis Tindals complexion is siche that for all his holy protestacions and holyer fayned good entents here expressed of his owne mouth yet had he leuer marre and destroy al and as they saye set all at six and seueÌ„ then he wolde haue suffred the translacioÌ„ of this one worde resurrectio to haue taryed aboden the iugemeÌ„t of cristis chirche so sore yt gnaweth his herte to be correcked aÌ„d warned of me but a fole aÌ„d vnlerned as he bothe reputeth me aÌ„d telleth yt me to my face For in good fayth as I shal answere before god ere he came to one place of the testament to be last corrected I tolde his scrybe euen him that wrote and correckted the testament for him that there was a place in the begynnyng of the .vj. cap. of the actis somwhat derkely translated at fyrst aÌ„d that I had mended it in my correction and bode him shew yt Tin to mende yt also yf yt be so sene vnto him and I dare saye he shewd yt hiÌ„ but yet because I fownde the fawte and had corrected yt before Tin had leuer to haue let yt as he did for all my warnyng stande styll derkely in his new correccion where of the reder myght take a wrong sence then to haue mended yt whyche place whether yt standeth now clerer and trwer in my correccion then in his let the lerned iuge The place is this In those dayes as the nowmber c. where for that at he traÌ„slateth wydows I saye their pore nedye which includeth bothe men and wemeÌ„ for bothe were releifed by their dayly almose aÌ„d the greke worde is the comon geÌ„der to bothe and where Tin sayth dayly minystracion I saye dayly almose as Paule vseth the same worde .ij. corin ix For aftir Tindalis translacion yt sowneth that the apostles shulde haue had certayn wedews of the hebrewes to serue and mynyster vnto them at their tables or in other vses and so the grudge to haue rysen that theise wydews were despysed aÌ„d put out of offyce wheÌ„ the text trwly and clerely translated sheweth a nother sence farre vnlyke yt as the circumstance declareth And yf I had ben giltye al these crymes which T. falsely imputeth vnto me calling me vayngloriouse couetouse curiouse sedyciouse factiouse a
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
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
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
englysshe thrusteth not out god but putteth hiÌ„ in for them to know him in englisshe which vnderstande not the latyn If Tin traÌ„slate theis wordis paradisuÌ„ voluptatis calliÌ„g them a gardeÌ„ in EdeÌ„ a nother come aftir hiÌ„ englisshyng the same a pleasauÌ„t paradise this maÌ„ thrusteth not clene out paradise Nether where he traÌ„slateth And Iacob blessed Pharao aÌ„d a nother traÌ„slateth the same sayng And Iacob thaÌ„ked Pharao yt folowthe not that therfore this maÌ„ thrusteth out clene this worde Benedixit no more then he thrusteth out Paulis soule that traÌ„slateth this place of paule GenÌ„ xlvij Thes. ij we desyerd not onely to geue vnto you the gospel of god but also our owne lyues or our owne selues for which Tin sayth our own soulis Tindal Now by the same auctorite aÌ„d with as good reason shall another come and saye of the rest of the text they that are in the sepulchres shal heare his voyce that the sence is the soules of them that are in the sepulchres shall heare his voyce and so put in his dyligent correccion and mocke oute the text that it shal not make for the resurreccion of the flesshe which thynge also George Ioyes correccion doth manifestlye affirme I wolde know of Tinda Ioye whether wheÌ„ a mannis bodye is dead layd in graue yt be his dead bodye or hys soule that hereth cristis voyce I am suer T. is not so farre besydis his comon sencis as to saye the dead bodye hereth cristis voyce ergo yt is the soule that hereth yt aÌ„d then why dothe T. despyse my sence or rather the trw sence of the scripture calling it a mocking out of the text aÌ„d a false glose I am suer Tin will not vnderstand the textê of Peter that the gospell is preched to the dead bodyes in graue but rather to the soulis departed Albeit I se in hys new correccion how shamefully and of what corrupt mynde god knowth he hathe peruerted thys text wyth thys note That the dead ar the ignorant of god i. pet 3 4 i. pe 4. wheÌ„ there the dead quyke be taken as they stoÌ„de in the credo the deade euen for the departed out of this worlde aÌ„d the quyk for them that lyue there in whych article that criste shal iuge them bothe as it is setforth for the playn peple so is it playnly spoken as the letter sowneth and not in a mistik allegory worthy any sich a false glose iÌ„ the mergeÌ„t T. shuld haue loked beter on the circuÌ„stance of the texte not haue englisshed vt iudicarent quideÌ„ scdm hoiÌ„es carne that thei shuld be coÌ„dempned of meÌ„ in the flesshe For by thys peruertyng of the text meÌ„ may se that T. hath forgoten his graÌ„mer or els god knowth of what mynde he wold haue here mortuis not to signifye the departed oute of this worlde aÌ„d iudicareÌ„tur signifye that they shuld be condeÌ„pned scdm hoiÌ„es of meÌ„ whiche senteÌ„ce he traÌ„slated at first truely aÌ„d now corrected it de meliore in peius as euery lerned ye and vnlerned may se T. sayth I take away the texte froÌ„ him in this one worde resurrectio but he in this place I dare saye can ê“ue it to his face that he corrupteth the text by his false translating it taketh awaye the trwe vnderstoÌ„ding therof froÌ„ as many as rede yt beleue his translacioÌ„ Nether dothe he that saythe the soulis of the dead shal here cristis voyce denye the resurreccion of the flesshe for they maye aÌ„d do bothe stande well togither Criste had al power geuen him in heueÌ„ erthe aftir his dethe aÌ„d resurreccioÌ„ that eueÌ„ the power to preserue the dead alyue in their soulê which power of god he tolde the Saduceis they knew not yet by his godhed he did daily execute yt he had powr also to iuge althoughe he be the sonne of maÌ„ whiche powr then geueÌ„ him is not idle and voyd til domes daye but is dayly executed in the particlare iugemeÌ„t of euery soule departed yf T. graunteth any particlare iugemeÌ„t at al but wil saye the soulis sleape aÌ„d then is not this the trwe sence of Iohn in this place that the soulis of the bodyes resting sleaping in graue shall here cristis voice come forthe into that very lyfe which they now lyue and crist proued it vnto the Saduces Iohn I saye beyng so plentuouse in telling one thing so ofte so many ways sayd the same thing twise be fore once thus verely verely I saye vnto you whoso here my worde beleue him that sent me hath lyfe euerlastyng shalnot come into condeÌ„pnacioÌ„ but is passed ouer froÌ„ dethe to lyfe And aftir warde he expressith yt playnely to be verifyed euen of the dead the tyme of his iugemeÌ„t in his manhed then staÌ„ding vpoÌ„ or beyng present saynge verely verely I say vnto you The tyme shal come and eueÌ„ now yt is Ioan 5 wheÌ„ eueÌ„ the dead shal here the voice of the sone of god who so here yt shal lyue which powr of the sone to be receyued of the father and in that to be egal with him declared he resumeth the same sentence yet agen the thirde tyme sayng Meruel not at this thyng for the tyme shall come in which al that ar in graues shal here his voyce they that haue done good shal come forthe into that verye lyfe they that haue done yll into that myserable or daÌ„pnable lyfe For where he sayd before the dead shal here his voice now he sayth for the same all that ar in graues shall here his voyce aÌ„d where he sayd in the first same senteÌ„ce ar passed frome dethe to lyfe haue euerlasting life in the seconde sentence he sayth shal lyue and in the thirde last of all he saythe shal come forth in to that very and perfit lyfe where he sayd before condempnacioÌ„ here at last he calleth the same the lyfe of condeÌ„pnacion or dampnable lyfe as yt is the comoÌ„ phrase of scripture to saye spiritus sanctificationis pro spiritu sancto sanctitas veritatis pro vera sanctitate with many siche lyke Also yt is to be noted that there is none of theuangelistis nor apostles so plentuouse in expowning himselfe with so many wordis so ofte repeting one thing as is Iohn vsyng thys particle Et in englyssh as myche to saye as And expositiue that is to expowne the sentence or worde before as when he saythe who so come to me shall not hongre and whoso beleue in me shall neuer thirst there thys particle and expowneth what yt is to come to Crist that is to saye to beleue in Criste And when he saythe Io. vi Io. xj I am the resurreccion and lyfe there thys worde and expowneth what resurreccion sygnifyeth euen very lyfe aÌ„d so the senteÌ„ce folowyng declareth yt Io. iij. And agen where he saith except
of the lyuing not of the dead God is the god of AbrahaÌ„ Isaac Iacob ergo AbrahaÌ„ Isaac aÌ„d Iacob are a lyue christe coÌ„cludeth planely nothing els but that there is a lyfe aftir this whereyn the soulis departed lyue whiche coÌ„clusioÌ„ sith it is directly made ageynst the Saduces opinion it must nedis folow that thei denyed in this place that thinge whiche christe proued for christe was not so vncircuÌ„specte to proue one thing they denying another orels they myght haue well obiected saying Syr what is this answere to our questioÌ„ we aske the whose wyfe shall she be at the general resurreccion of their bodyes and thou answerest vs nothyng els nor prouest vs any thing els with this scripture but that there is a lyf after this wheryn the soulis departed nowe lyue so to be both spirits angels for that thei be lyke auÌ„gels If the Saduces here had denyed cheifely principally by that worde Resurrectio the generall resurreccioÌ„ criste wolde haue proued it theÌ„ by scriptures as well as he here proued them the lyfe of spirits separated froÌ„ their bodyes christe reÌ„dering the cause of his argumeÌ„t to coÌ„firme the same to declare the powr of god in so pÌ„seruing the dead a lyue saith Omnes emÌ„ illi viuuÌ„t all meÌ„ lyue in him or by hym luc 20. Also it is to be noted diligeÌ„tly how that saynt Marke for the inducyng of that autorite of Moses setteth before the thing that yt proueth in these wordis saying mar 12 CeteruÌ„ de mortuis ê™ resuscitant noÌ„ legistis in libro Mosi c. that is to saye But as touching the dead that thei ar resuscited or they ar all redy alyue he saith not that they shal be alyue or shall ryse agayne as T. in hys diligeÌ„t last correccioÌ„ turneth the presenteÌ„ce into the future aÌ„d the verbe passiue into a neuter to stablissh his errour thus corrupting the text And lyke wyse he plaith with the verbe in Luke in Marke he englissheth the verbe of the pretertence resurrexerint for the future So fayne wolde he wrest the wordê froÌ„ their natyue sence to serue for hys errour haue ye not red in exodo what Moses saith c so that he induceth the autorite to ê“ue that they ar a lyue nothing lesse then to proue the resurreccion of the flesshe I wouÌ„der wherfore T. flitteth froÌ„ the text in these places Here maye euery maÌ„ se that thê worde Resurrectio in this place as in dyuerse other places of scripture is takeÌ„ for the lyfe aftir this wheryn the soules now lyue tyl the resurreccioÌ„ of their bodies as testifyeth IoaÌ„ Resurrectio hath two significations apo 20 And Tin not knowyng this significacioÌ„ or not willing to se it is gretely to blame to write so belye sclauÌ„der me sayng That for because I thus geuing the worde in his place his very signification I do denye the resurreccion of the slesshe which I neuer doubted of but beleue it as coÌ„staÌ„tly as he I haue pÌ„ached taught it so interpÌ„ted it where it so signifyeth coÌ„fesse it openly as euery man maye se that read my workis as Tindals own coÌ„scieÌ„ce testifyeth the same For thoughe this place proueth not directly the resurreccioÌ„ of the bodies yet are there many places moo that proue it clerely as doth all the .xv. chapter of the first Pystle to the Corin. where I englisshe it Resurreccion in the article of our Credo but in Iohn aÌ„d in the .xj. cap. to the Hebrwes where the worde signifyeth the lyfe of the spirits departed there I englissh it as the very worde signifyeth to put the reder out of doubt to make it clere lest he be seduced erre with Tind beleuyng that the soulis slepe out of heueÌ„ when sleape in scripture is properly aÌ„d onely vnderstandeÌ„ of the bodye which shal be awaked and ryse ageyne A rekeninge is gyueÌ„ of my traÌ„slatioÌ„ For I did traÌ„slate thys worde Resurrectio in to the lyfe aftir thys in certayne placis for these two causes principally For two causes is this worde Resurrectio so traÌ„slated First because the latyn worde besidê that it signifieth in other places the Resurreccion of the bodye yet in these it signifieth the lyfe of the spirits or soulê departed as christis answere vnto the Saduceis aÌ„d Iohn declare mat 22 apo 10 SecoÌ„daryly because that agenst the Anabaptistis false opinioÌ„ agenst their errour whom Erasmus reproueth in hys exposicioÌ„ of the Credo which saye the resurreccioÌ„ of the soules to be this that is to weet when thei shal be called out of their preuey lurking places in whiche they had ben hyd froÌ„ the tyme of their departyng vnto the resurreccion of their bodies because I saye that agenste these erroneouse opinions these places thus truely traÌ„slated make so myche aÌ„d so planely that at thys worde Resurrectio the lyfe of the spiritê aftir this their false opinion falleth is vtterly condempned The confutacion of Tindals opinion Here it is 〈◊〉 to the grunde of our cause Surgo to ryse Maneo to abyde or endure And if Tin wolde loke beter vpon his booke folow not so miche his owne witte he shulde fynde that the hebrew worde which comonly is traÌ„slated into this vbe Surgo the same some tyme saynt Ierome translated into Maneo as in Isaye VerbuÌ„ dnÌ„i manet in eternuÌ„ The worde of the Lorde endureth for euer some tyme into theise vbis sto or coÌ„sto as Isaye xlvj And some tyme into theis vbis Pono coÌ„stituo excito facio stare in vita vel seruo in vita as in exo cap. ix of Pharao Et ê“fecto ideo posui te vl excitauite seruaui te in vita vel feci te stare superstiteÌ„ te volui esse plagis meis vt ostendaÌ„ in te fortitudineÌ„ meaÌ„ c. that is to saye Doutlesse or verely for this cause yet haue I set and coÌ„stitute the or stered the vp pÌ„serued the alyue to receyue my plages to declare my strength vpoÌ„ the aÌ„d to shewe that my name myght be knowne thorowte all the worlde of the which verbe there cometh Surrectio so Resurrectio whose rote original sith it hath these so many dyuerse significacioÌ„s it must nedis folow that the nowne diriuyed oute therof haue as many so to signifye that permaneÌ„t verye lyfe or the preseruing of them styll a lyue which significacioÌ„ agreeth in all these placis of these thre euaÌ„gelistis for thei all tel one the same storye Resurrectio hath mo significations then one If T. will englisshe thys verbe Resurgo euery where to ryse agayne in bodye so shal he traÌ„slate it falsely corruppe the text bringe the reder into no small errour as once did one preacher in a sermoÌ„ expownyng this verse of the first psalm Ideo noÌ„ resurgeÌ„t impij in iudicio c. englysshing yt thus
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
christiana cap. xij In the chirch of god as there be many dyuerse meÌ„bres so haue they many sondry giftes one may se in a nother maÌ„nis workis that he saw not himselfe And I doute not but there be shal come aftir vs that canne shall correcke our workes aÌ„d traÌ„slacions in many places make them miche more perfayt better for the reader to vnderstande and shulde we therfore brawll wryte agenst them as T. dothe agenst me god forbyde but rather thanke them aÌ„d geue place as Paule teacheth .j. Corinth xiiij Moreouer ye shall vnderstoÌ„de that George Ioye hath had of a loÌ„ge tyme marvelouse ymaginacioÌ„s aboute this worde resurreccion that it shuld be takeÌ„ for the state of the soules aftir their departinge froÌ„ their bodyes hath also though he hath been reasoned with therof aÌ„d desyred to cease yet sowen his doctrine by secret letters on that syde the see caused great division amoÌ„ge the brethreÌ„ Tindal In somoch that Iohn Fryth beyng in pÌ„son in the toure of London a litle before his death wrote that we shuld warne hym aÌ„d desyer him to cease and wolde have then wryten agaynst him had I not withstonde him ceta If Tindals parte had bene so trwe aÌ„d myne so false for translatyng thys worde Resurrectio as he preteÌ„deth Ioye ¶ Tindale falleth from his cause to lying and sclaunderyng he wold haue bodeÌ„ better by it aÌ„d haue stoken nerer the probacioÌ„ therof in his pystle as by the kaye of his whole cause prouing his traÌ„slacion trwe and myne false neuer haue had so farre swaruen froÌ„ his principal as al ê“bacioÌ„s for his parte the coÌ„futacioÌ„s of myn clene forgoteÌ„ a maÌ„ caryed of what furiouse affectê hê tragical pistle declareth to fal to belying defaming sclauÌ„deriÌ„g of any maÌ„ he shuld haue erst ê“ued his parte trw myn false or he had thê° raged rayled vpoÌ„ me But these crimes which he here opeÌ„ly falsely iÌ„pingeth vnto me of his own head caÌ„not iustifye them he hath ê“mysed before recorde to reuoke And if he be a trwe crysteÌ„ maÌ„ sithe he caÌ„not iustifye his writiÌ„g so vncircuÌ„spectly put forth thrusted into many haÌ„dis he must ether for fere of that terrible senteÌ„ce of god thretening al euill spekers detractours defamers his veÌ„geauÌ„ce wrath orels if charite be so farre queÌ„ched in his breste as hys maliciouse pistle ê“ueth it yet at leste wise for very shame of these .iiij. honest meÌ„ before whoÌ„ eft sens before me he promised to reuoke his writing of me he muste now reuoke hê sclauÌ„derouse lying pistle wherin he sayth that I abhorre the name of the resurreccioÌ„ that I shuld denie it Also here he imputeth vnto me certain crimes of which he coÌ„deÌ„pneth me of here saye ye aÌ„d that by the enformacioÌ„ of other That no small nouÌ„ber thorow my curiosite vtterly denye the resurreccioÌ„ of the bodyes c. lo good reader Thê° is not T. ashamed nor afraid to write at thenformacioÌ„s if there be eny sich of other meÌ„ T. shuld haue first coÌ„sidred what meÌ„ these were that so falsely enformed him of what stomak proof thei enformed hiÌ„ For thê dare I say coÌ„staÌ„tly I haue yet the copie of the letters writeÌ„ but onely vnto one maÌ„ in which as euery maÌ„ may se it may be assone as lykely gathered that I denye that there is any god as the resurreccioÌ„ but I do rather al firme yt or that onely the soule departed is the spiritual bodie of the resurreccioÌ„ as T. is enformed here affirmeth the same to coÌ„firme thys false enformacioÌ„ T. his enformers shuld haue turned fyrst to the article in our credo coÌ„cerniÌ„g the resurreccion which I traÌ„slated loking whether I do not affirme it like wise in all placis of scripture where so euer I fynde this worde Resurrectio signifying the resurrectioÌ„ of oure bodyes But I dare saye that yf Tindals erformers whoÌ„ by name I coude drawe out into light if Tin saye it not of his owne head were examined of this reporte that as they caÌ„not for shame affirme shew it to be taken of my letters so shulde T. with miche more shame to haue bene afrayd openly to wryte it adding this adsercion of his owne brayne Tindal And of all this is G. Ioyes vnquyet curiosite the hole occasion whether he be of the sayde faccion also or not to that let him answer him selfe Ioye Al this forsayd peise therfore is nothinge els I take god to recorde but a continuall shamelesse lye a perpetual spightful sclauÌ„der maliciously blowne togyther vpon me out of Tin mouthe These salfe lyes aÌ„d enuyouse infamyes whether they can come forth of any cristeÌ„ breste or staÌ„de with siche holy adiuracioÌ„s protestacioÌ„s as he paynteth aftirward to colour his ypocrysy deadly hatered so long conceyued noureshed in his brest now spitted oute vpoÌ„ me let euery maÌ„ iuge For as for me god knowth I neuer had other ymaginacion aboute this worde resurreccion then the significacioÌ„ whych I haue sufficiently declared And if euer I had any wother ymaginacioÌ„s then that whiche in some placis as I haue traÌ„slated it it signifyeth euen the ferme faste permaneÌ„t lyfe of the soulis departed and agene in some placis the resurreccion of the flesshe as I haue declared yt I adpele prouoke and coÌ„pell Tindals coÌ„scieÌ„ce to tell yt opeÌ„ly aÌ„d yf he caÌ„not let him coÌ„fesse his lye knowleg how shamelessly he sclauÌ„dereth me aÌ„d reuoke it Also where he sayth that I haue ben reasoned wyth all and desyered to ceasse it is true that I reasoned with him of this mater twise or thryse aÌ„d tolde him that he did well yf he reuoked his erroneouse doctryne sowne so oft in hys bokis if he saith that it was he that desyered me to ceasse I reasoned wyth none els but onely with him in good faith I shal tel the trwthe we neuer reasoned the mater but thorow his impacieÌ„ce our disputacioÌ„ euer ended with chyding aÌ„d brawling in somiche that aftirwarde in hys exposicion vpoÌ„ Iohn he stretched forth his penne agenst me as farre as he dirst but yet spared my name at the whiche chaleÌ„g I winked yet taking yt not as ment of me because I loued quyetnes not wylling that any man shuld know what hatred he did euer beare me sence I came ouer For wheÌ„ he coude not avoyd the manyfest scriptures nor soyle the reasons brought agenst him then the man began to fume and chaafe calling me fole vnlerned with other obprobriouse names then I knew not the scriptures nor what I sayd c. aÌ„d except T. call this his charitable desyer and louing monicioÌ„ wherwith he desyerd me to ceasse in good fayth I neuer herd whother of hys mouthe I am sory to wryte this but his deadly lyes maliciously sclaunders compel me to do yt Tindal Then sayth he that