AFter that w. Tyndale had putforth in prynt and thru­sted his vncharitable pystle into many mennis handis / his frendis & myne vnder­standing that I had prepared my defen­ce to pourge ād clere my name whyche he had defamed & defiled / called vs togither to moue vs to a cōcorde & peace / where I shewed them my grete greif & sorowe / for that he shulde so falsely belye & sclaunder me of syche crymes which I neuer thou­ght / spake / nor wrote / ād of siche which I knowe wel his owne cōsciēce doth testifye the cōtrarie / euē that I denied the Resurrecciō of the bodie / but beleue it as cōstāt­ly as hīself: & this with other haynous crymes whiche he impingeth vnto me [...]n his pistle / nether he nor no mā els shall neuer proue: wherfore except Tin. (sayd I) wil reuoke the sclaūders fayned vpō me hymself / I wyl (as I am bounde) defende my fame & name / whiche there is nothyng to me more dere & leif And to be shorte aftir many wordis: It was thus thorowe the [Page] mociō of our frēdis cōcluded for our agrement & peace:¶The cō ­dyciōs of oure agrement. That I shulde for my parte (a reason ād rekenyng firste geuē why I trāslated this worde Resurrectio īto the lyfe after this) permyt & leaue my trāsla­ciō vnto the iugemēt of the lerned in chri­stis chirche. And T. on his parte shuld cal agein his pistle into his hād / so to redres­se it / reforme it / & correcke it frō siche sclaunderous lyes as I was therwith offended & he coude not iustifye thē / that I sh­ulde be therwith wel cōtēted / T. addyng with hys own mouthe that we shulde wi­th one accorde in his next testament then in printing in the stede of this vncharita­ble pistle wherwith I was offended / salu­te the reders with one comon salutaciō to testifye our cōcorde: of these cōdicions we departed louyngly. Then after .v. or .vj. dayes I came to Tin. to se the correccion and reformaciō of hys pistle / & he sayd he neuer thought of it sence / I prayd him to make yt redy shortely (for I longed sore to se it) and came agene to him after .v. or vj. dayes. Then he sayd it was so wryten [Page] that I coude not rede it: & I sayd I was wel aquainted with his hāde & shulde re­de it wel ynough: but he wolde not let me se it.¶Tindal first brea­keth hys promyse. I came agene the thirde tyme desy­ring him to se it / but then had he bethou­ght him of this cauyllacion cōtrary to the cōdicions of our agremēt / that he wolde firste se my reasons & wryte agenst them ere I shulde se this his reformacion & re­uocaciō. Then thought I / syth my parte ād reasons be put into the iugemēt of the lerned / T. ought not to write agenst them tyl their iugemēt be done / no nor yet then nether / syth he is cōtent before these men to stonde to their iugemēt / & not to cōten­de any more of thys mater withe me. yet I came agene the fourthe tyme / ād to be shorte: he persisted in his laste purpose ād wolde fyrst se my reasons & wryte agenst them and then leaue the mater to the iu­gemēt of Doctour Barnes ād of his felo­we called Hijpinus pastour of. s. nicholas parisshe in Hābourg / adding that he wolde reuoke that euer he wrote that I shul­de denye the resurreccion. Then I tolde [Page] one of the men that was present at the cō ­dicions of our agremēt all this mater: ād wrote vnto the other these answers that I had: so ofte seking vpō T. to be at peace and to stande to hys promyse / desyering thē al to moue him & aduyse him to holde his promyse / or els / if he wolde not / them not to blame me thoughe I defende my selfe & clere my fame whiche he hath thus falsely & vncharitably denigrated / defor­med / & hurte. But in cōclusion I percey­ued that T. was half ashamed to reuoke according to his promyse al that he coude not iustifye by me / ād with whiche I was so offended. wherfore sythe he wolde not kepe promyse / I am cōpelled to answere here now for my selfe: which I desier eue­ry indifferēt reder to iuge indifferently.

And now first of all / because thou shalt se more clerely (good reder) what moued T. thus to belye me: to rage & rayle vpon me / & what is T. opiniō & doctrine as cō ­cerning the state of the soulis departed / ād also that he affirmed it cōstantly & de­fended the same vnto my face when I re­soned [Page] agenst him more then once or twy­se ād proued him the cōtrary by the scrip­tures: mouyng him to reuoke his errour (which doctryne to cōfute & put it oute of some mēnis headis / my cōscience cōpelled of the truthe of goddis worde caused me to englysshe thys worde Resurrectio the lyfe aftir this) haue here his own wordis in his answere to. m. Moris secōde boke.

And when M. More proueth that the sain­tis be in heuē in glory with christe alredy sayng. More. lxxij. leif the seconde syde. If god be their God / they be in heuen: for he is not the God of the deade.

Here saith Tind. that More stealeth awaye christis argumēt where with he proueth the Resurrecciō / that Abraham & all sayntis shuld ryse again & not that their soulis were in heuē: Tindal which doctrine was not yet in the worlde / ād with that doctryne he taketh awaye the resurrecciō quyte and maketh Christis argument of none effecte. For when christe allegeth the scripture that god is the God of Abraham / ād addeth to that god is not the god of the dead / but of the lyuing: and so proueth that Abraham muste ryse agayne / I denye christis argument. & cetera.

Ioye.Here is it manifest that T. vnderstōdeth not this place of scripture / nether know­eth whother cristis argumēt tēdeth / nor yet the Saduceis opiniō:¶The cō ­futaciō of Tyndals opinion. and therfore no meruel though he geueth not this worde Resurrectio ther his ꝓper significaciō / of which ignorāce this his errour springeth God so suffring vs to fal stāding to miche in our own cōsaightꝭ / thynking our self so highly lerned / & to trāslate & write al thinges so exqsitely ād perfaitly that no mā is able ether to do it better or to correck our workꝭ:¶ Tīdals argumēt. whose argumēt is this. If the soulis of the faithful were in heuē / there shulde be no resurrecciō of their bodies / whi­che incōuenience to avoide / he laith them down to slepe out of heuē as do the Ana­baptists tyl domes daye / but here I meruell that Tin. is so sclēderly lerned in the forme of arguyng that he se not howe his antecedēce may be true & cōsequēce false:¶ Thana baptistys opiniō off the soulis departed. seyng that the cōtrary of his cōsequēce is necessary / that is to weit / there shalbe the resurrecciō of the flesshe:1. corinthio. 15 Paule thus prouing it. If Christ be preached to haue ry­sen [Page] / how happeneth that some of you saie thee is no resurrecciō?Tyndals argumēt is proued false. As who shuld thꝰ 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 saintꝭ / let the resurrecciō of their bodies more then the being in heuen of Christis soule those iij. dayes did let his resurrecciō? Tin. wil saye: They be al redy in ioye / ād therfore there nedeth no resurrecciō. And I saye / so was christis spirit & yet he rose agayn. And I denye T. argumēt / 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 ād wrytē it / cōcluding that our bodies shal ryse agein: wherfore ther cā no cōdicionall an̄cedēce of T. nor yet of any angel in heuē make this ꝯclusiō false.

But let vs examē the text / & se the Sa­duceis opinion / vnto the whyche Christe [Page] answereth so directly and so confuteth yt vtterly. The Saduceis / as wryteth that aunciaūt historiograph Iosephus beinge himself a iew / in his .xviij. boke the .ij. ca. sayd that the soule of mā was mortal and dyed with the bodie:The Sa­duceis o­pinion. acto. 23 ād Paule cōfirming 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 distīcte thin­gis: but Paule addyng / Pharisei autē v­tra (que) cōfitentur / 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 [Page] spirits & aungels. And if by this wor­de Resurrectio Paule had vnderstōdē as T. doth the resurrection of the flesshe / he wolde not haue sayd / the pharyses graūt them bothe / but all thre. For this worde v­tra (que) as euery latyne mā knoweth / is spokē but of two thingis only: but as for this my mynde I leaue it vnto the iugemēt 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. ād 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 takē christe in this trappe with their questiō of those .vij. brethrē / that they now being all a lyue aftir their dethe / shuld haue al seuē 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: ād not aftir Tin. opinion of this worde resurrectio / telling them that thei erred being ignorāt of the scriptures [Page] ād also of the power of god / whiche powr christe declareth to consist in the p̄seruing the dead a lyue / for because out of god the father ād christe the sone / being that vere lyfe / all lyfe floweth / ye & that into the de­ad:id. 5.12 1. ioā. 5 whiche power to cōfirme into the con­futaciō of their opinion & their own cōfu­sion: 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 heuē. Tindal In his expositiō 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 menciō / but it is a secrete (saith he) layd vp in gods tresury. Ioye. It is verely a depe secrete to him that is ignorāt 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 aūgels / ye egall vnto aūgels / & the sonnes of god saith Luke cap. xx. But yet yf [Page] Tindal wyll saye that the present tence is here takē for the future / & playe boo pepe withe the tencis as he englissheth resusci­tātur shal ryse agen / & not are reuiued or resuscited / yet must I aske hym whether that the childrē of that lyfe & worthy that worlde (as Luke calleth them) be not now more lyke aungels then they shalbe aftir the resurreccion of their bodies?mar. 12 luc. 20. me thin­keth that in thys poynt / that they nether marye nor are maryed: aūgels ād the spi­rits be now bothe a lyke: ād the chyldrē of the lyfe or the worlde where now the bles­sed lyue with Christe / are now more lyke aūgels then they shalbe aftir the resurre­ctiō of their bodyes / for now they ar sub­stances incorporal / immortal / & intellec­tuall / and so be aūgels: but then they shal­be bodely substances hauyng very flesshe and bones which the aungels neuer had nor neuer shall haue.

But nowe let vs heare the scryptures wherwith christe cōfuteth their opinion & ꝓueth the same thynge that the saduceis denyed.The text is her ex­pended. Crist cōsidering what thing thei [Page] denied / sayd vnto them. De resurrectione vero mortuorū / nō legistis qd vobis dictū est a deo / qui ait. Ego sum deꝰ Abrahā. &c That is to saye. As cōcernyng the lyfe of them that be dead haue ye not red what is tolde you of god saying: I am the God of Abrahā / the god of Isaac / and the god of Iacob: God is not the God of the deade / but of the lyuinge. By this argumēt: god is the god of the lyuing & not of the dead: God is the god of Abrahā Isaac & Iacob ergo Abrahā Isaac ād Iacob are a lyue: christe cōcludeth planely / nothing els but that there is a lyfe aftir this whereyn the soulis departed lyue / whiche cōclusiō 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 vncircū ­specte to proue one thing / they denying another / orels they myght haue well obie­cted saying: Syr what is this answere to our questiō? we aske the whose wyfe shall she be at the general resurreccion of their bodyes? and thou answerest vs nothyng [Page] 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 aūgels: If the Saduces here had denyed cheifely & principally / by that worde Resurrectio the generall resurrecciō / criste wolde haue proued it thē by scriptures / as well as he here proued them the ly­fe of spirits separated frō their bodyes / & christe rēdering the cause of his argumēt to cōfirme the same & to declare the powr of god in so p̄seruing the dead a lyue saith Omnes em̄ illi viuūt / all mē lyue in him / or by hym.luc. 20. Also it is to be noted diligētly 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 Ceterū de mortuis ꝙ resuscitant nō 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 shalbe alyue or shall ryse agayne as T. in hys diligēt last correcciō turneth the presentēce into the future: ād [Page] 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 wordꝭ frō 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 ꝓue that they ar a lyue / & nothing lesse then to proue the resurreccion of the flesshe. I woūder wherfore T. flitteth frō the text in these places. Here maye euery mā se / that thꝭ worde Resurrectio in this place / as in dyuerse other places of scrip­ture is takē for the lyfe aftir this wheryn the soules now lyue tyl the resurrecciō of their bodies as testifyeth Ioā:Resurre­ctio hath two significations apo. 20 And Tin. not knowyng this significaciō or not wil­ling to se it / is gretely to blame to write & so belye & sclaūder 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 cōstātly as he / [Page] I haue p̄ached & taught it / & so interp̄ted it where it so signifyeth & cōfesse it openly as euery man maye se that read my wor­kis / & as Tindals own cōsciēce testifyeth the same. For thoughe this place proueth not directly the resurrecciō 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 / ād 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 heuē: when sleape in scripture is properly ād o­nely vnderstandē of the bodye which shal be awaked and ryse ageyne.

For I did trāslate 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 trāslated. First because the latyn worde / besidꝭ that it signifieth in other places the Resurrec­cion [Page] of the bodye / yet in these it signifieth the lyfe of the spirits or soulꝭ departed as christis answere vnto the Saduceis / ād Iohn declare.mat. 22 apo. 10 Secōdaryly / because that agenst the Anabaptistis false opiniō / & a­genst their errour whom Erasmus reproueth in hys exposiciō of the Credo which saye the resurrecciō of the soules to be th­is: that is to weet / when thei shalbe called out of their preuey lurking places / in whiche they had ben hyd frō the tyme of their departyng vnto the resurreccion of their bodies / because (I saye) that agenste the­se erroneouse opinions / these places thus truely trāslated make so myche ād so pla­nely / that at thys worde Resurrectio the lyfe of the spiritꝭ aftir this / their false opi­nion falleth & is vtterly condempned.

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 trāslated into this vbe Surgo / the same some tyme saynt Iero­me translated into Maneo / as in Isaye. Verbū dn̄i manet in eternū / The worde [Page] of the Lorde endureth for euer / some ty­me into theise vbis sto / or cōsto / as Isaye xlvj. And some tyme into theis vbis Po­no / cōstituo / excito / facio stare in vita / vel seruo in vita as in exo. cap. ix. of Pharao. Et ꝓfecto ideo posui te / vl excitauite / seruaui te in vita / vel feci te stare / superstitē te volui esse plagis meis: vt ostendā in te fortitudinē meā &c. that is to saye: Dout­lesse or verely for this cause yet haue I set and cōstitute the or stered the vp / p̄serued the alyue to receyue my plages to declare my strength vpō the ād 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 significaciōs / it must nedis folow that the nowne diriuyed oute therof haue as ma­ny / & so to signifye that permanēt & verye lyfe or the preseruing of them styll a lyue / which significaciō agreeth in all these pla­cis of these thre euāgelistis / 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 [Page] agayne in bodye / so shal he trāslate it falsely / corruppe the text & bringe the reder into no small errour / as once did one prea­cher in a sermō / expownyng this verse of the first psalm. Ideo nō resurgēt impij in iudicio &c. englysshing yt thus: wherfore the vngodly shalnot ryse agayn in the iu­gemēt. wherat many were offended & a­stonied / & some beleued that the vngodly shulde not ryse agen at the generall iuge­mēt. which worde in that place Philip me lanchton / Martyne Bucere / Conradus Pellicanꝰ / zwinglius / Cāpensis / (men of greter knowleg / higher lerning / ād more excellēt iugemēt in holy scripture / in the hebrew / greke & latyne then Tindal is or euer lykely to be) trāslate it into these verbis: cōsistunt / cōstant / perstant / durāt / vi­uunt: redering the vse thus. Ideo nō cō ­stant nō cōsistūt nō durāt / or nō viuūt im­pij in iudicio &c. that is to saye the vngod­lye abyde not / nor endure / nor lyue in the company of the iust at the iugemēt: whe­ther it be in the generall or particlare iu­gemēt of euery soule departed: as Rabbi [Page] Kimhy cyted of Bucere vpon that same verse taketh Iudicium in that place: Also Bartholomeus Vesthemerus gathering out of the lerned mēnis workis / in hys boke entitled Collectanea cōmuniū tropo (rum) / the dyuerse significaciōs of wordis / & the comō phrasis in the scripture: declareth in the .iij. c. leif / in how many places thꝭ worde Resurrectio is takē for the ferme ꝑma­nēt lyfe of the soulis now deꝑted: And Hē richus Bullyngerꝰ / a mā of grete lerning & greter iugemēt both in the scriptures & the tōgues cōsenteth with me in the signi­ficaciō of this worde Resurrectio in these placis. Many wordꝭ in dyuerse places of the scripture haue diuerse / ye some ꝯtrari significaciōs: which thyng if it be not dili­gētly obserued of the trāslatour trāslatin­ge one for a nother / he may sone erre & corrupt the text into the grete perel of the reder. I ā sure that T. wil not euery where englisshe this worde Bn̄dico a lyke / as to blesse: for in some placꝭ it signifieth to cur­se / nor yet englesshe pctm̄ syn̄e / for in some placis it signifieth the cowe or calfe offred [Page] vp for synne / & so the selfe sacrifice offred vp for the synne / & the expiaciō & clensing or purgaciō from synne / as is christe hymselfe so called. But here wil Tin. let grete scorne that I being so vnlerned in the he­brewe and other tōgues (as I am in very dede) shuld take vpon me to poynt him to this marke whyche ether of ignorance he sawe not / or els of a selfe wyll ād froward mynde wolde not se yt.

Furthermore he findeth hīself sore ag­greued for that I haue so englysshed this worde Resurrectio in the .xj. chap. to the hebrews in thys place.heb. 11 Some men were racked / & yet refused they to be redemed or delyuered / to thentēt they might haue potiorē resurrectionē / saith the text: whi­ch T. englissheth a beter resurrecciō: where it is playn that he englissheth it falsely / for sith he taketh here Resurrecciō for the resurrecciō of the flesshe: & this cōparison is here betwene two resurrecciōs only / it must nedis folow that aftir T. there shuld be two resurrecciōs of our bodyes / of the which one is beter then the tother: & these [Page] mē so stretched & racked hauing experiē ­ce of the worse resurrecciō despysed the delyuerāce to obtayne the beter. Here may ye se in what absurdytes & errours Tin. wrappeth hīself for falsely trāssating thys worde Resurrectio in this place: wherfo­re according to his owne desier in the en­de of hys first new testamēt desyering all that be able to mende that at was amysse in it & to geue the wordis (where he did it not himself) their right significacions: for he cōfesseth euē there that hys first trāsla­cion was a thinge borne before the tyme / rude & imperfit / rather begun then fynis­shed / not yet hauīg her right shape. This I saye hys owne desyer ād cōfession & my cōsciēce so cōpelled me & caused me where I sawe siche notable fautes to mēde them / lest so many false bokꝭ thruste into mēnis hādis might ether staye the reader or els seduce him into any errour. Therfore (I saye) I englisshe it thꝰ / that thei mought receyue rather the beter lyfe: for the cōparison ꝯsisteth betwene this lyfe / of whiche thei were werie / and the tother beter lyfe [Page] aftir this whiche thei so feruētly desiered that they refused to be delyuered frō the­ir paynes. And euē in the next lyne before T. himself / magry his tethe: was cōpelled so to englysshe the same worde callyng yt lyfe / & not the resurreccion. wherby thou mayst se (good reader) of what stomake & mynde he wryteth agenst me. Let euery mā loke in his first translaciō: & there shal he read this text. Mulieres acceperūt exresurrectiōe mortuos suos / thus englys­shed of hīself. The wemen receyued their dead to lyfe ageyne. Lo here resurrectio aftir T. signifyeth lyfe / & not the generall resurrecciō: ergo T. aborreth this worde resurreccion & denyeth the resurrecciō of the flesshe / these be his argumēts ageinst me / wherwith (if he thinketh them so stronge) I do here snare & hold him faste / tyl he be able to loose himselfe. But yet I neuer red that / ex / shulde signifye / ad / as to trā ­slate ex resurrectiōe to lyfe / but rather frō that lyfe. Also in this we differ here: for he calleth resurrecciō the present lyfe of this worlde / which is no lyfe in ꝯparison to the [Page] tother / & I cal it the lyf of the tother worlde wherin the blessed soulis lyue with cri­ste tyl domes daye: & ther aftir euermore with their bodies to. But yet in his last newe testamē so diligētly corrected & cōpa­red wyth the greke / because he wolde va­rie & swarue fro my englysshīg (ye frō the trueth of the worde) he goyth aboute perambages with a lōge circūlocutiō / saying raysed frō dethe to lyfe agen: lo here ex resurrectiōe signifieth raysed vnto this lyfe agē / he had leuer thꝰ play bo peep with .ij. wordis / turning ex into ad / & the nowne into a participle / & the very lyfe of the spi­rits separated īto the dedly shadow of thꝭ worlde / thē to say the trueth wyth me. Here may ye se what shiftꝭ thꝭ mā maketh to discorde fro me: ye rather frō the trueth.

But let vs returne to Tin. his answere to M. More in the sayd place and se with what faithfulnes ād reuerēce he allegeth Paule.Tindal is con­futed. There he saith that Paulis argument is this / If ther be no resurreccion / we be of al wretches the most miserablest Here may ye se how T. rūneth ryot of his1. corinthio. 15. [Page] own wit falsely belying Paule hauing no respecte vnto his book / nor yet dew reue­rēce vnto holy scriptures alleging thē / It wolde haue wel becomē as grete a clerke as he is / first to haue turned to Paulꝭ ar­gumēt and loked more diligētly whyther Paule had so knytte it togither / & not to haue coupled paulis ꝯsequēce with an an̄ ­cedēce of his own ymaginaciō / For thꝭ is Paulis argumēt.Tindal belieth paule. If we haue but in thys lyfe onely oure hope fastened in christe / so were we miserablest of al mē. He saith not If ther were no resurrecciō / for so myght his antecedēce be true & his ꝯseq̄nce false: for admitted that as T. allegeth hī / there were no resurreccion / yet foloweth it not that the electe nowe departed beinge (as now at laste he is cōpelled to graunt) in no worse case thē christꝭ spirit was frō his de­th tyl he rose agen / be most miserable of al mē: for they that be yet a lyue / & they that be dead & not receyued īto Abrahās bosom but in hel in tormētis be miche more miserable. But what saith T. to his own argumēt? for Paul made it not / verely euē thꝰ. [Page] 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 hīselfe / let More & T. dispute it.Tindal And I meruel saith T. that Paule had not counforted the Thessaloniās 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 cōsolacion sufficiēt and could haue coūforted them then with many mo / as with this of Christ.Ioye. Ioā. v. that who so here my worde & beleue in hym that hath sent me / hath lyfe euerlastinge & shall not come into cōdēpnaciō / but is passed ouer frō dethe to lyfe. whiche cōsolaciō because in that place ād at that tyme Paule spake [Page] it not: is it a good argumēt that ther was non siche? ye must beware (syr) how ye ar­gew a negatiuis / for siche kynde of argu­mēts be the worste & feblest that ye cā make. It is a naughty argumē / Paule dyd not ꝯfort thē 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 secōde syde.Now reade Tinda. wordis in hys an­swere to M. Moris fourth boke / ād loke whether he graūteth not playnly that the soulis sleap tyll domes daye / ād whether he calleth not the doctryne that they shul­de lyue euer: heythen ād 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 thereCrviii. leif. in his answers and in his expo­sition [Page] vpon Iohns Pystle apon this text. And now lytle chyldrē 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 vpō thys text.Tindals wordes fyght a­genst thē selfe. And he is the satisfaccion &. He bryngeth in Paule tellynge a longe tale in hys sleap (yf Tin. doctryne be trew) ād maketh Paule at la­ste to cōfesse that he himself with other sa­yntis be in heuē / 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 satisfacciō &. 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 resurrecciō. 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: [Page] bryngyng ageynst him siche textis as m [...] 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 cō mended hys spirit into hys fathers hādis in heuē (as he dyd in deed) & ꝓmysed 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 cristꝭ spirit in heuē. And to expresse the place more playnly christe added saying / In paradyse / which is not els then in he­uen.paradyse is ta­ken for heuē. 2 cor. 12. whych one autorite albe it / it had be­ne sufficiēt for any mane that wolde haue admytted & receyued the sengle ād playn veryte of cristꝭ 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 frō the east & west ād shal sit down to eat with Abraham Isaac and Iacob in the kyngdō of heuē / that is to saye / shalbe associated vnto Abrahā ād [Page] Isaac to be parte takers of their ioye and fruicyon in heuen / but the chyldren of the kyngdō of the deuyl shalbe cast forth into extreme derknesses where shalbe wepin­ge & gnasshing of tethe. This sitting downe at table with Abrahā / is not els but A­brahās bosome into which all that resem­bled Abrahā in faith / aftir their departin­ge were receyued / as ye maye se of Lazarus.Abrahās 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 tormētis wyth the ryche glotō. Then alleged I Paule saying:2. Cor. 5 Erthy [...]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 māsion not made with handis / in heuē: of these mansiōs all redy prepared of christe yt is wrytē. Ioā. xiiij. And at last Paule affirmeth that to be absent from the bodye / is to be present with god / saying. we haue cōfydence & aproue thys to be beter / that is to weit / to be ab­sent [Page] frō 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 iugemēt.Sleap is onely ap­ꝓpriated to the bo­dyes. Vnto this pertayneth his sayingis also vnto the Philippians / affirming that dethe is to himself more aduaūtage 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 describīg the states bothe of the dampned & also of the blessed that dye in the lorde hēce for­the:apo 14 which sith they be blessed frō their de­the forth / it must nedis folow that thei be in blysse in heuē.apo. 20 And Iohn repetyng the same state describyng it almost withe the same wordꝭ saith those soulis were alyue & raigned with crist. M. yere &c. & calleth that lyfe of the soulis / primā resurrectio­nem / the first resurrecciō:The first resurrec­ciō / is the lyf of the soulis. & hym blessed & holy which hath his parte in the fyrste re­surrecciō: here is it playn that this worde [Page] Resurrectio is not euery where taken a lyke as T. saith / and Iohn describeth the state of the secōde resurrecciō immediat­ly in the same cap. & calleth the state of the dāpned the secōde dethe by whiche corre­latiuis calling it the first resurrecciō in re­specte of the secōde / & those antithesis ād puttyng one cōtrary agenst a nother eue­ry reader maye gather whiche is the first lyf / & the firste dethe / whiche is the secōde dethe & secōde resurrecciō. But these pla­yn testimonyes of the scripture wolde ta­ke no place with Tindal / for he wrested & writeth them cōtrary 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 ād obprobri­ous wordis he gaue me for so resoning a­genst hym I wyll not now reherce / lest I shuld minysshe the good opiniō that some men haue in him. Also ther is a playne de­scripciō of the state where vnto the soulis departed in crist he ar receyued Hebr. xij. [Page] ye ar not come vnto the hill Sinai which none might touche: but ye are come vnto the moūte zion the cite of the lyuing god / the heuēly Ierusalem / & vnto the innume­rable cōpany of aūgels vnto the cōgrega­ciō of our former first begotē fathers wri­ten togither in heuē / & to god the iuge of al men / & vnto the spiritꝭ of the pure iuste ād vnto Iesus criste the mediatour of the newe couenant euē vnto the bespreigned bloude. Here is yt playne / that in this he­uenly Ierusalem ar now the cōgregacion of our former fathers & the spirites of the iuste men / for aftir the generall resurrec­cion / this cōgregacion shalbe no spiritis / but the cōpany of very mē hauyng flesshe ād 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 remēber 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 them1. cor. 15 that sleap / Then I argewed thus / [Page] The bodye must nedis folow the head / & whother the head wēt 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 heuē / but wente into the fathers hādis in heuē / wherfore euen so shall ours aftir our dethe / if we dye his mēbres ād in the lorde:ioā. 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 (thāked be god) cōstrayned to saye with me in hys goodly godly pistle agēst me / that I thyn­ke (he dare not yet cōstātly affyrme it) the soulis departed in the faith of crist to be in no worse ca­se then the soule of criste was frō the tyme he de­lyuered his spirit into the hādis 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 wrytē 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 [Page] spightfull lyes ād sclaūders vnto my per­petuall infamy / hauyng no respecte vnto the sclaunders and hurte mynistred vnto the congregaciō of Christe / nor yet to the gaudye ād reioyse of our aduersaries / to haue wryten agenst me then to refrayned his pēne ād aknowleged hys errour. So prowd ād arrogāt are they that stonde so hyghly in their own cōsayght ād 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.

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 [Page] 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 translaciō to the reader / and I woūder 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 cōscyence knoweth: Tindal & preuēted me / in so moch / that his correcciō 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 [Page] the onlye cause that moued him so to do / aboute which thinges I striue with no mā: & 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 & cōplexion T. is so sodenly fyercely & boldely to choppe in to any mā ­nis cōscience & so to vsurpe & preuent the office of god in iugmēt which is onely the enseer & sercher of herte & mynde.¶ Nolite indicate vt nō iu­dicemini. Thys godly mā / iugeth & noteth me vaynglori­ouse curiouse & couetouse / & al for correc­king a false copie of the testamēt that thei mought be the trwelyer printed agen / ād so not so many false bokis solde into the realme to the hurt and deceyt of the byers ād reders of thē. I correcked but the false copye wherby ād aftir whyche the printer dyd sette his boke ād correcked the same himself in the presse. But I shall now pla­ynly & sengly (for the trowth knoweth nofucated polesshed ād paynted oracion) de­clare vnto euery man / wherof / howe / and by whō I was moued ād desyered to cor­recke this false copie that shulde els haue [Page] brought forth mo thē two thousand falser bokes more then euer englōd had before.

First / thou shalt knowe that Tindal a­boute .viij. or .ix. yere a goo trāslated and printed the new testamēt in a mean great volume / but yet wyth oute Kalender / cō ­cordāces in the margent / & table in then­de. And a non aftir the dwche men gote a copye & printed it agen in a small volume adding the kalēdare in the begynning / cō ­cordāces in the margēt / & the table in thē ­de. But yet / for that they had no englisshe man to correcke the setting / thei themselue hauyng not the knowledge of our tongue / were compelled to make many mo fautes then were in the copye / & so corrupted the boke that the simple reder might ofte ty­mes be taryed & steek. Aftir this thei printed it agein also without a correctour in a greater letter & volume with the figures in thapocalipse whiche were therfore mi­che falser then their firste. when these two pryntes (there were of them bothe aboute v. thousand bokis printed) were al soulde more then a twelue moneth a goo / Tind. [Page] was pricked forthe to take the testamēt in hāde / to print it & correcke it as he profes­seth ād ꝓmyseth to do in the later ende of his first trāslaciō. But T. ꝓlōged & differ­red so necessary a thing ād so iust desyers of many mē. In so miche that in the mean ceason / the dewch mē prynted it agen the thyrde tyme in a small volume lyke their firste prynt / but miche more false thē euer it was before. And yet was T. here called vpō agen / seyng there were so many false printed bokis stil putforth & bought vp so fast (for now was ther geuē thāked be god a lytel space to breath & reste vnto christis chirche aftir so lōge & greuouse ꝑsecucion for reading the bokes) But yet before thꝭ thyrd tyme of printing the boke / the prin­ter desiered me to correcke it: And I sayd It were wel done (if ye printed thē agene) to make thē truer / & not to deceiue our naciō with any mo false bokꝭ / neuertheles I suppose that T. hīself wil put it forth more ꝑfait & newly corrected / which if he do / yo­urs shalbe naught set by nor neuer solde. This not withstāding yet thei prīted them [Page] ād that most false & aboute .ij. M. bokis / & had shortly solde thē al. Al this lōge while T. slept / for nothing came frō him as far­re as I coude perceiue. Then the dewche begā to printe thē the fowrth tyme becau­se thei sawe nomā els goyng aboute them / & aftir thei had printed the first leif which copye a nother englissh mā had correcked to them / thei came to me & desiered me to correcke thē their copie / whō I answered as before / that if T. amēde it with so gret diligēce as he ꝓmysethe / yours wilbe ne­uer solde. yisse quod thei / for if he prynte. ij. m. & we as many / what is so litle a noū ­ber for all englōd? & we wil sel ours beter cheape / & therfore we doubt not of the sa­le: so that I ꝑceyued well & was suer / that whether I had correcked theyr copye or not / thei had gone forth with their worke & had geuē vs .ij. m. mo bokꝭ falselyer prī ­ted thē euer we had before. Thē I thꝰ cōsidred with myself: englōd hath ynowe & to many false testamēts & is now likely to haue many mo: ye & that whether T. correck hꝭ or no / yet shal these now in hād goforth [Page] vncorrecked to / except some body correck them: And what T. dothe I wote not / he maketh me nothing of his coūsel / I se no­thyng come frō him all this longe whyle. wherin with the helpe that he hathe / that is to saye one bothe to wryte yt ād to cor­recke it in the presse / he myght haue done it thryse sence he was first moued to do it. For T. I know wel was not able to do yt with out siche an helper which he hathe e­uer had hitherto. Aftir this (I saye) cōsy­dered / the printer came to me agen ād of­fred me .ij. stuuers ād an halfe for the cor­recking of euery sheet of the copye / which foldē cōtayneth .xvj. leaues / & for thre stu­uers which is .iiij. pense halpeny starling / I promised to do it / so that in al I had for my labour but .xiiij. shylyngis flemesshe / which labour / had not the goodnes of the deede & comon profyte & helpe to the rea­ders cōpelled me more then the money / I wolde not haue done yt for .v. tymes so miche / the copie was so corrupt & especially the table: & yet saith T. I did it of coue­tousnes: If this be couetousnes / thē was [Page] Tindal moche more couetouse / for he (as I herd saye) toke .x. ponde for his correc­cion. I dyd it also / sayth he / of curiosite ād vaynglory / ye & that secretly: and did not put to my name / whiche / I saye / be two e­uydēt tokēs that I sought no vaynglory / for he that doth a thing secretly & putteth out hys name / how seketh he vaynglory? and yet is not the man ashamed to wryte that vaynglory & couetousnes where my two blynde goides / but I tell Tin. agen / that if malyce & enuy (for all his holy ꝓte­staciōs) had not bene his two blynde goi­dis / he wold neuer haue thus falsely / vn­charitably / ād so spightfully belyed & scla­undred me with so perpetual an infamie. Tin. saith I walked not aftir the rules of loue & softenes / but let men read how maliciously he belyeth & sclaundereth me for wel doing: & iuge what rule of loue & soft­nes he obseruethe. It is greate shame to the teacher when his owne deedis & wor­dis reproue ād condēpne himself: He hath grete experiēce of my natural disposicion and cōplexion saith he. But I wyll not be [Page] his Phisicion & decerne his water at this tyme. And as for his two disciplꝭ that ga­ped so longe for their masters morsel that thei might haue the aduaūtage of the sale of his bokꝭ of which one sayd vnto me. It were almose he were hanged that correc­keth the testamēt for the dewch / & the to­ther harped on his masters vntwned str­ing / saying that because I englissh Resurrecciō the lyfe aftir this / mē gatherd that I denied the general resurreccion: which errour (by their own sayng) was gathred longe before this boke was printed / vnto which ether of theis disciples I semed no honest mā for correcking the copye / I wil not now name thē / nor yet shew how one of thē / neuer I dare say seyng. s. Ierome de optimo gn̄e interp̄tādi / yet toke vpō hī to teche me how I shuld trāslat the scrip­turꝭ / where I shuld geue worde for wor­de / & whē I shulde make scholias / notꝭ / & gloses ī the mergēt as hīself & hys master doith. But in good faithe as for me I had as lief put the trwthe in the text as in the margēt ād excepte the glose expowne the [Page] 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 trā slated that it neded nether note / glose nor scholia / so that the reder might once swim me without a corke But thꝭ testamēt was printed or T. was begū / & that not by my preuēciō / but by the printers quicke expe­diciō & T. own lōge sleaping / for as for me I had nothing to do with the prīting therof / but correcked their copie only / as where I foūde a worde falsely printed / I mē ­ded it: & whē I came to some derke sentē ­cis that no reasō coude be gathered of thē whether it was by the ignorāce of the first trāslatour or of the prynter / I had the la­tyne text by me & made yt playn: & where any sentēce was vnꝑfite or clene left oute I restored it agene: & gaue many wordis their pure & natiue significaciō in their places which thei had not before. For my cō ­sciēce so cōpelled me to do / & not willingly & wetingly to slip ouer siche fautꝭ into the hurte of the text or hinderāce of the reder

[Page]But to certifye the (good indifferēt re­der) wyth what cōscience & discreciō Tin. wrote this vnsober pistle agenst me / thou shalt here after se / that of some greuouse crimes he accuseth ād cōdēpneth me of an hearsaye or of the informaciō by other mē That my curiosite shuld haue drawne no small noūber vtterly to denye the Resur­recciō of the bodye / affirming that the soule departed is the spiritual bodie of the resurreccion / & other resurrectiō shal there none be.Tindal Ioye. This informaciō T. bringeth in / in the secōde leif of his pistle to cōfirme the same sclaunderouse lye ymagened of hys owne brayne / adding with a cōstant affirmaciō these wordis.Tindal And of al this is Ge­orge Ioyes vnquiet curiosite the hole oc­casion.Ioye. This shameles lye & sclaūderouse affirmaciō T. is not ashamed to prynte / onely because I saye that there is a lyf af­tir this wherein the blessed spirits depar­ted lyue in heuē with criste (for this is his wyse argumēt / he that putteth the soulis in heuē before domes daye stealeth away the resurrecciō of their bodyes / Ge. Ioye [Page] sayth they be in heuē / ergo he denyed the resurrecciō) but also because he is so enformed. Besydis thys condēpnaciō of me by hearsaye or enformaciō 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 vnderstōde that George Ioye ha­th had of a lōge tyme meruelouse ymagi­naciōs about thꝭ worde Resurrecciō that it shulde be takē for the state of the soulis departed &c. which same meruelouse ymaginacion / Iohn apo .xx. hath:Ioye. calling that state or lyfe the first resurrecciō: Lo. No­we yf T. nor yet his wyse enformers can­not proue nor iustifye these sclaūderouse lyes vpon me / as I know well they neuer shall as euery mā maye se me in my bokis cōstantly wrytinge ād 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 / ād corrupt cōscience of this mā for all his holy protestaciōs / thus temerariously ād abominably to write to [Page] defame and sclaūder me? Ar not these the venomouse tethe of vepers that thꝰ gna­we a nother mānis name? ar thei not spe­aris & dartis & their tōgues as sharpe as swerdis as the ꝓphet paynteth thē?Psal. 57. Psal. 140. whette thei not their tōgues lyke serpēts? 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 ād dāpneth 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 cānot tell you what. But ere T. had thus by open writing & prynting it to / accused & dampned me / yt had become him (yf he [Page] had wylled to be takē for a cristen mā) fir­ste to haue knowne these vices pryuately correcked betwene me & them whō I had with these synnes offended ād eft aftir for my incorrigible ād vntractable hardnes not hearing the chirche / to haue also offē ­ded yt openly casting me out of yt / as crist techeth vs: & not thus fyercely & sodēly of a lyght & false coniecture & temerariouse iugemēt (I wil say no worse) to preuēt bo­the the iugemēt of god & man ād 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 / condēpne not lest ye be condēpned your selues.mat. 7. Luc. 6. T. cōdēneth me of curiosite / but iuge / (indifferent reder) whither this be not an vnquiet vayn curyouse touche to crepe into a nother mānis consciēce cu­riously to serche accuse & cōdēpne / whē he shuld haue descēded rather into his own / examinīg hīselfe of what affecciō & minde he wolde write so many lyes & sclaūders of his brother of so light cōiecture & here­sayes. If I had bene gilty al these fautes / [Page] it had bene Tin. parte to haue had cōpas­sion rather vpō me / to warne / to exhorte me / then so sodenly & spyghtfully to haue had accused me so openly / ād that wyth so perpetual and haynouse a sclaūder of my name that himselfe (though he wolde) yet can he not reuoke it & restore it me agene. He shuld haue cōsydered that god cōmaū ­deth vs to be eche others seruants / & not so cruell iuges ād condēpners / namely of siche light cōiectures.Ro. 14 what hath T. to do to iuge a nother mānis seruāt? what fole­hardines is it to crepe out of our own consciences curiously to serche other mennis hertis? ye & that to iuge & cōdempne them by open ād perpetuall bokis? I haue god my iuge / & therefore nede I not Tindals temerariouse iugemēt: ether I stande or fall vnto my nown lorde / yea he is redye / yf I fall / merciably to lifte me vp agayn / and to sustayn me that I fall not. But T. ād his goodly enformers thought / it was no honest mānis touche to correcke a falfe copye of the testamēt / which yf yt had not be done at that tyme / ther had bene prin­ted [Page] & solde two. M. mo falser bokis then euer before: thys semed no honest touche to them that had bought Tindals copy corrected for ten ponde as I herde saye / and shuld haue the auauntage of the first sale / for it semed to them / that the mo trwer te­stamēts / the lesse to be their auaūtage: but had these that I correcked / gone forth falser then eny wother before / & had I refu­sed the correcciō of them / & so all the byers and reders to haue ben vtterly deceyued with thē / then had I plaid the honest mā: then wold not one of them (as he did) haue wisshed me hāged for my labour. But no­we to haue correct that false copy that the testamēts myght be the trwlyer prynted for the edifying of the reders / is aftyr T. charite / a dede of stryfe & debate / & of one that walketh not aftir the rules of loue ād softnes whych Tindale / Christe I shulde saye / & hys disciples teach vs. To correck the false copye that the holy testamēt my­ght be the perfytlyer red & vnderstondē / that the reders be not taried nor seduced is now aftir T. & his enformers a touche [Page] of vaynglory / curiosite / and couetousnes blynde gydis &c. For yf I had chaunged neuer a worde in the boke / but onely cor­recked [...] [Page] making himself to be astonned & to woundre of what furye I was caryed to geue this one worde Resurrecciō hys very [...] [Page] significaciō / which I did of no furie but of good zele vnto the trueth / lest the reader myght be seduced with you beleuing the­re is no lyfe of soulis departed: but to lye a sleape without heuē tyl domes daye / For in so englysshyng the worde I do nomore abhorre the name of the resurrecciō then do your selfe in the .xj. cap. to the hebrews where youre selfe call yt lyfe also: ād haue graunted it me that yt so signifyeth. If I denye the resurreccion for so englysshing it / so do you denye hell for englisshing In­fernus a graue.

Tindal If that chaūce / to turne resurrecciō into lyfe after this lyfe / be a dyligent correcciō / then must my translacion be fautie in those places / & saynt Ieromes / and all the translatours that euer I heard of in what tonge so euer it be / from the a­postles vnto this hys dyligent correccion (as he calleth it) which whither it be so or no / I permit it to other mennes iudgementes.

Ioye.whether my correccion in this place be a diligēt correcciō / ād Tin. trāslacion fau­tye or no / let better lerned then we bothe be iuges. Nether foloweth yt / that for because [Page] ether myne be diligēt / or T. be fau­tye / saynt Ieroms (whyche neuer that I red translated it into englisshe) shulde be fautye in latyne / for he trāslated but oute of greke into latyn (yf he dyd translate it) vnderstāding (I dare saye) by thys wor­de Resurrectio in those places the lyfe of soulis departed or the first resurrecciō as Iohn calleth yt / & not the generall resur­recciō as T. dremeth.apo. 2 [...] S. Ierome knewe full wel that the worde in hebrew had mo significaciōs then the resurreccion of the flesshe / & did not euery where trāslate the hebrew verbe into Surgo / as I haue shewed before alleged in Isaye.

But of thys I chalenge George Ioye / that he did not put his owne name therto and call yt rather his owne traslacion: Tindal and that he playeth boo pepe / and in some of hys bookes putteth in his name and title / and in some kepeth it oute.

If George Ioye playth bo peep for not putting to his name / then doth Tin. play bo peep with the testament first trāslated wher he did not put to his name to avoyd vaynglory:Ioye. And. S. Paule (by this wyse [Page] reason) playd bo peep wythe hys pistle to the hebrews. Also here T. chalengeth me be cause I called yt not rather my nowne translaciō / oh good lorde what occasions this mā honteth for agenst me? Truth yt is that Solomō sayth prouer .xviij. he th­at delighteth in dissensiō / taketh of euery thing an occasyō to chyde. Shuld I haue called yt my translaciō for correcking the fawty & corrupt copye / or for englisshing resurreccion the very lyfe aftir this? If I had so done verely T. had had a iuste cau­se to haue writē agēst me for lying & stea­ling awaye the glorie of his name for first translating the testamēt / But it was happie that the printer in making the title called yt a diligēt correcciō & not a trāslaciō T. here addeth to my name / my title to. I cannot tell what he meaneth by my title: except yt be / that in some of my bokis I write that I was some tyme fellow of Peter College in Camebridge for the more difference betwene a nother mā that per­chaūce might haue the same name that I haue / And yf thys be the tytle that offen­deth [Page] T. I will hence forthe leaue yt oute.

It is lawfull for who will / to trāslate ād shew his mynde / though a thousand had trāslated be­fore him. Tindal Ioye. why then is T. thus angrie with me for shewīg my mynde (no not my minde but the mynde of crist) vpō thys worde resurrectio? But is yt not lawfull (thynketh me) ner yet expediēt for the edifienge of the vni­tie of the fayth of christ / that whosoeuer wil / shal by hys awne auctoryte / take another mannes trāslaciō & put oute & in & chaūge at pleasure / ād cal it a correcciō. Tindal Ioye. God forbyd that T. shulde so thinke of hymselfe / that he hathe so ex­quysitly / (ye & that at firste) trāslated the testamēt that yt cannot be mēded / for he aknowlegeth & proueth the cōtrary him­self / & desyerth other mē to mēde yt: whe­refore verely me thought it bothe lawfull & expedyent so to do: ye & that by as good autorite as he did first translate it vnper­faytly. Is yt not lawful to correck that at is amysse lest the readers be ether tary­ed or seduced? Aftir orygine / Ierome translated and ofte correcked the psalter & was desyered of Damasus then bishop [Page] of Rome to correck the the new testamēt / which (I am suer) thought it lawfull and expedient to / as we se dayly / other lerned men other wyse redyng ād trāslating the scriptures then dyd Ierome. Dyd all the olde doctours trāslate / allege / & rede the scriptures a lyke? Did they stōde so high­ly in their own cōsaight that any one dys­dayned to be correcked of a nother? And shall we then permytte vnto onely Tind. but a mā / farre inferior vnto them both in lerning / iugemēt / & vertew / to trāslate ād wryte what he lysteth noman so hardy to amēde his fautis? what profit & goodnes cometh of the diuersite of trāslaciōs / rede S. Austen in his secōde boke de doctrina christiana cap. xij. In the chirch of god as there be many & dyuerse mēbres / so haue they many & sondry giftes / & one may se in a nother mānis workis that he saw not himselfe. And I doute not but there be / & shal come aftir vs / that canne & shall cor­recke our workes ād trāslacions in many places & make them miche more perfayt & better for the reader to vnderstande / and [Page] shulde we therfore brawll & wryte agenst them as T. dothe agenst me? god forbyde / but rather thanke them ād geue place as Paule teacheth .j. Corinth. xiiij.

Moreouer / ye shall vnderstōde that George Ioye hath had of a lōge tyme marvelouse yma­ginaciōs aboute this worde resurreccion (that it shuld be takē for the state of the soules aftir their departinge frō their bodyes / & hath also (though he hath been reasoned with therof ād desyred to cease) yet sowen his doctrine by secret letters on that syde the see / & caused great division amōge the brethrē. Tindal In somoch that Iohn Fryth beyng in p̄son in the toure of London / a litle before his death / wrote that we shuld warne hym ād desyer him to cease / and wolde have then wryten aga­ynst him / had I not withstonde him. & ceta.

If Tindals parte had bene so trwe / ād myne so false for translatyng thys worde Resurrectio / as he pretēdeth:Ioye. ¶Tindale falleth from his cause / to lying and sclaunde­ryng. he wold h­aue bodē better by it / ād haue stoken nerer the probaciō therof in his pystle as by the kaye of his whole cause prouing his trās­lacion trwe and myne false: & neuer haue had so farre swaruen frō his principal / as [Page] (al ꝓbaciōs for his parte / & the cōfutaciōs of myn clene forgotē) a mā caryed of what furiouse affectꝭ hꝭ tragical pistle declareth to fal to belying / defaming & sclaūderīg of any mā: he shuld haue erst ꝓued his parte trw & myn false or he had thꝰ raged & rayled vpō me. But these crimes which he he­re opēly & falsely īpingeth vnto me of his own head & cānot iustifye them / he hath ꝓ­mysed before recorde to reuoke. And if he be a trwe crystē mā / sithe he cānot iustifye his writīg so vncircūspectly put forth & th­rusted into many hādis / he must ether for fere of that terrible sentēce of god threte­ning al euill spekers / detractours & defa­mers his vēgeaūce & wrath / orels if charite be so farre quēched in his breste as hys maliciouse pistle ꝓueth it / yet at leste wise for very shame of these .iiij. honest mē / be­fore whō & eft sens before me he promised to reuoke his writing of me / he muste now reuoke hꝭ sclaūderouse & lying pistle wherin he sayth that I abhorre the name of the resurrecciō & that I shuld denie it. Also here he imputeth vnto me certain crimes of [Page] which he cōdēpneth me of here saye / ye ād that by the enformaciō of other / That no small noūber thorow my curiosite vtterly denye the resurrecciō of the bodyes &c. lo / good reader / Thꝰ is not T. ashamed nor afraid to write at thenformaciōs (if there be eny sich) of other mē. T. shuld haue first cōsidred what mē these were that so false­ly enformed him / & of what stomak & proof thei enformed hī. For thꝭ dare I say cōstātly (I haue yet the copie of the letters wri­tē but onely vnto one mā / in which as eue­ry mā may se / it may be assone & as lykely gathered that I denye that there is any god as the resurrecciō / but I do rather al firme yt / or that onely the soule departed is the spiritual bodie of the resurrecciō as T. is enformed & here affirmeth the same to cōfirme thys false enformaciō. T. & his enformers shuld haue turned fyrst to the article in our credo cōcernīg the resurrec­cion which I trāslated / loking whether I do not affirme it / & like wise in all placis of scripture where so euer I fynde this wor­de Resurrectio signifying the resurrectiō [Page] of oure bodyes.) But I dare saye: that yf Tindals erformers whō 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 cānot 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 sclaūder maliciously blowne togyther vpon me out of Tin. mouthe. These salfe lyes ād enuyouse infamyes whether they can come forth of any cristē breste or stāde with siche holy adiuraciōs & protestaciōs as he paynteth aftirward to colour his y­pocrysy & deadly hatered so long concey­ued / noureshed in his brest & now spitted oute vpō me let euery mā iuge / For as for me / god knowth / I neuer had other yma­ginacion [Page] aboute this worde resurreccion then the significaciō whych I haue suffici­ently declared. And if euer I had any wother ymaginaciōs then that whiche in so­me placis (as I haue trāslated it) it signi­fyeth / euen the ferme faste permanēt lyfe of the soulis departed: and agene in some placis the resurreccion of the flesshe as I haue declared yt / I adpele / prouoke / and cōpell Tindals cōsciēce to tell yt opēly / ād yf he cānot / let him cōfesse his lye & know­leg how shamelessly he sclaūdereth me ād 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 ād 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 impaciēce our disputaciō euer ended with chyding ād brawling in somi­che that aftirwarde in hys exposicion vpō [Page] Iohn he stretched forth his penne agenst me as farre as he dirst / but yet spared my name / at the whiche chalēg 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 whē 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. ād except T. call this his charitable desyer and louing moniciō 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 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 cōcerning this ma­ter I take god to recorde but vnto one mā seducedIoye. by his false doctryne / whych yet [Page] (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 heuē tyll domes daye / whō I warned at last to ceasse wryting any more of this mater to me / & not to stāde ouer miche in hys own cōsayght nor yet to depēde ouer myche of any mānis doctryne / declaring hīfyrst the significaciōs of this worde resurrectio as I haue done in thys Apologye / And yet haue I here the copye of my letters sent vnto this mā 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 / ād 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 wrytē / if he had sene his parte good: Frith wrote [Page] tindals answers to More for tindale / ād corrected them in the prynte / and printed them to at Amelsterdam / ād whether he winked at T. opiniō as one hauyng expe­rience of Tindals complexion / or was of the same opinion I cānot tel / the mā 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 resurrecciō of the flessh & bodie.Tindal Thou seist (good reader) how that I de­nie not the general resurrecciō / nor I my self neuer thought it to be denyed but ha­ue constātly affirmed & taught it.Ioye. But th­ou remēbrest euerywhere T. argument / thus argwing full falsely: If the soulis be in heuē / ergo there shalbe no resurrecciō of their bodyes. Here tindals faccion and his disciples argew and beleue lyke their Master / sayng: lo George Ioye sayth the soulis be in heuē / wherfore it muste nedis folow that he denyeth the resurreccion of their bodyes / orels he muste make oure Master & father tindale a lyer ād his do­ctrine [Page] false / here may euery mā se how T. playth bo peepe wyth me impynging he­resy vnto me / for cōfutīg 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 resurrec­ciō: & other resurrecciō 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 differē ­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 whē 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 graūted me that the soule of mā 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 [Page] so doted in that folye that it were as good to ꝑswade a poste as to plucke that mad­nes oute of their braynes. And of this all is George Ioyes vnquiet curiosite the hole occasiō.Ioye. If any mā list to beleue T / that he hath thus talked wyth some so doted / lete hī so do in gods mane. For as for me / sithe I se hīlye so manifestly in other thin­gis / suerly I trust hī the lesse in thys tale: nor wil I neuer beleue him til he bringeth forthe some one so doted / For I thīke 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 cōuersaci­on. 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 hī answer hīselfe.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 facciō And I answere & tel T. agene that he be­lyeth me deadly / & that nether he nor no­man [Page] 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 resurrecciō of our bo­dyes / nor yet that the soules departed shulde onely be the spiritual bodyes of the resurrecciō. Blame me not (I beseche the cristē reader) though I seme in this place vnpaciēt: For verely I am spightfully ꝓ­uoked & exasperated with his lyes & sclaū ders thus pēned into my perpetuall infa­my / & am cōpelled to defēde my name & fame which ther is nothīg to me more dere & leife / for there is no kynde of infamy so pernicius as is to be sclaūdered of here­sye / whych Tin. impingeth vnto me / no­thing cōsydering that (though he wolde) yet can he not restore me my name agene / And I meruel that this so holy a man as he pretēdeth hīselfe forgetteth what paule threteneth sayng that these euyll spekers bye / & sclaūderers shalnot possede the he­retage & kingdome of god.i. cor. v I pray god geue thꝭ mā a better mynde & to prīte wel in his hert & remēber his own doctrine / & to [Page] feare hys own terrible othe & so harde ād 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 consciēce / beseching him that my par­te be not in the bloude of crist / yf I wrote of all that I haue writē 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 [...] [Page] put in of a nother mā: nether do I here at my nowne pleasure put in my meanyng but the meanīg of crist as hymself expow­neth it / whose meanīg 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 / whē Christ sayth Io. v. Tindal [...] [Page] teth thys worde Deus / calling yt god in englysshe / thrusteth not out god / but put­teth hī in for them to know him in englisshe which vnderstande not the latyn. If Tin. trāslate theis wordis / paradisū volupta­tis / callīg them a gardē in Edē / & a nother come aftir hī englisshyng the same a plea­saūt paradise / this mā thrusteth not clene out paradise. Nether where he trāslateth And Iacob blessed Pharao / ād a nother trāslateth the same sayng / And Iacob thā ked Pharao / yt folowthe not that therfo­re this mā thrusteth out clene this worde Benedixit / no more then he thrusteth out Paulis soule / that trāslateth this place of paule.Gen̄ 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 / ād 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 [Page] 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 whē 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 / ād then why dothe T. despyse my sence or rather the trw sence of the scripture calling it a moc­king out of the text ād a false glose? I am suer Tin. will not vnderstand the textꝭ 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. whē the­re the dead & quyke be taken as they stō ­de in the credo / the deade euen for the de­parted out of this worlde ād the quyk for them that lyue there in: whych article that [Page] 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 ī the mergēt / T. shuld haue loked beter on the circūstance of the texte / & not haue englis­shed / vt iudicarent quidē scdm hoīes car­ne: that thei shuld be cōdempned of mē in the flesshe. For by thys peruertyng of the text mē may se that T. hath forgoten his grāmer / or els god knowth of what mynde he wold haue here / mortuis / not to si­gnifye the departed oute of this worlde / ād iudicarētur signifye that they shuld be condēpned / & scdm hoīes / of mē. whiche sentēce he trāslated at first truely / ād now corrected it de meliore in peius: as euery lerned / ye and vnlerned may se / T. sayth I take away the texte frō him in this one worde resurrectio: but he in this place / I dare saye / & can ꝓue it to his face / that he corrupteth the text / & by his false transla­ting it / taketh awaye the trwe vnderstō ­ding therof frō as many as rede yt / & be­leue his translaciō. Nether dothe he that [Page] saythe the soulis of the dead shal here cri­stis voyce / denye the resurreccion of the flesshe: for they maye / ād do bothe stande well togither. Criste had al power geuen him in heuē & erthe aftir his dethe ād re­surrecciō / & that euē the power to preser­ue the dead alyue in their soulꝭ 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 mā / whiche po­wr then geuē him is not idle and voyd til domes daye / but is dayly executed in the particlare iugemēt of euery soule depar­ted (yf T. graunteth any particlare iuge­mēt at al but wil saye the soulis sleape) ād 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 [Page] vnto you / whoso here my worde / & beleue him that sent me / hath lyfe euerlastyng & shalnot come into condēpnaciō / but is passed ouer frō dethe to lyfe / And aftir war­de he expressith yt playnely to be verifyed euen of the dead / the tyme of his iugemēt in his manhed then stāding vpō or beyng present / saynge verely verely I say vnto you / The tyme shal come / and euē now yt is:Ioan 5 whē euē 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 dāp­nable 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 / ād where he sayd in the first sa­me sentēce / ar passed frome dethe to lyfe [Page] & 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 / condempnaciō / here at last he cal­leth the same the lyfe of condēpnacion or dampnable lyfe / as yt is the comō 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 / [Page] euen very lyfe / ād so the sentēce folowyng declareth yt.Io. iij. And agen where he saith ex­cept a mā 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 Resurrecciō of the flesshe / because I say that the soulis of thē that be in graues shal here his voy­ce / I answer & aske him what mok is therin these my wordꝭ to saye that aftir the general resurrecciō / the soulis with the bodꝭ 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 [Page] they shall not come forthe vnto the resur­recciō / for they be now rysen al redye and the resurreccion is past wyth them / & then is my translaciō trwe that they shal come forthe into that very lyfe / ād not vnto the resurrecciō of their bodyes as T. saythe. And yf he wyll saye / to make this worde resurreccion to signifie the resurrecciō of the flesshe (lest it be mocked out as he say­the / whiche nomā entendeth) that the bo­dies firste come forthe of their graues ād then ryse aftirwarde / then is his transla­cion as trew & as lyke / As the mā 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 emōg so ma­ny his friuole notis & gloses in mergents some of them befownde bothe false & sclaū ­derouse & to litle effect. For as for my en­glisshīg of the worde / is ꝓued manifestly to be the very text. And at laste where T. [Page] 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 / whē all this while he did but nouresshe in his breste hatered ād malice longe a go cōceyued & 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 ād 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 mā accordynge to his de­des. And that the bodyes of all that beleue and continew in the true fayth of christ / shalbe ende­wed with lyke immortalite and glorye as is the bodye of christ.

[Page]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 ād 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 hādes of his father / vntyll the resurreccion of hys bodye in glorye and immortalite.TindalNeuerthelater / 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 [Page] 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 frō hys dethe vntyl his resurreccion / but cristis spirit was in heuē: ergo T. stealeth awaye the resurrecciō of cristis bodye ād our bo­dyes to / But Tin. thus come home / now shifteth ād seketh this sterting hole sayng that if they be in heuē in as ful & perfit glory as crist is in / or the electe aūgels (& yet of this full & perfit glory nomā contēdeth with him) then he seith not els but that the prechīg of the resurrecciō were in vayne.Tindal No forsothe:Ioye. The resurrecciō is so neces­sary an article of our faythe that in what [Page] Ioye soeuer the soulꝭ be / yet we must beleue yt & preche it to / orels make cristis do­ctryne false ād 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 whē they shal haue their bodyes felows & parte ta­kers of their felicite & ioye whō they had once as ministers of their good workis & partakers of their afflicciōs / then whē th­ey haue their glory alone wyth out their bodyes. For vnto this fulnes & gloriouse perfecciō 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 resurrecciō of their bo­dyes / sayng That all creatures longe for the delyuerāce out of their seruitute into that gloriouse libertye of the childeren of god:rom. 8. & we our selfe longe sore & abyde for that adopciō euē the redēpcion of our bo­dyes.luce. 21 For then the soulis shal resume the­ir own bodyes not mortal but immortal / incorruptible / spiritual / and gloriouse fori. cor. 15 [Page] euer. And yf this werre not a more ful ād 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. [...]e. xi. All these thorow fayth deser­uyng thys testimony haue not yet recey­ued the promyse (that is to saye the intire renewing / redēpciō / & resurrecciō of their bodies ꝓmised them) because that god had prouided thꝭ 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 [Page] shal the vniuersal ād intire corps of criste his hole chirche be made ful & perfit in hir most gloriouse ād perfit state & perpetual fruiciō ioyned in ioye euerlastīg 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 / ād 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. [...]

And I haue desired George Ioye to take o­pē 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 in­terpretaciō of any mānes brayne / without open testimony of eny scriptures agreinge thereto.

T. neuer desyered me except his ob ꝓ­brious wordis & reuyling of me were his desyere / And in dead I brought the same text agēst him / & he made aglose of para­dice and sayd yt was not there taken forIoye. [Page] heuē / where euery man may se yt takē for heuē: for crist sayd thou shalt be wyth me / whiche was in heuē. Nether is the inter­pretacion of that worde resurreccion my priuat interpretaciō / but cristis owne in­terpretacion as I haue proued yt.

Tindal Moreouer I take god (which alone seeth the hert) to recorde to my cōscience / besechinge him that my parte be not in the bloude of crist / yf I wrote of al that I haue writē 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 cōtrary be trewe / For here he rayleth vpō me / he belyeth me / he sclaundereth me ād 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 ꝓtestaciōs / yet herd I neuer so­bre & wyse mā so prayse his owne workis as I herde him praise his exposiciō of the v.vj. & .vij. ca. Mat. in so myche that my­ne eares glowed for shame to here him / & [Page] yet was it Luther that made it / T. onely but trāslating ād powldering yt here and there with his own fantasies. which prai­se methought yt then better to haue ben herde of a nother mānis mouth / for it de­clared out of what affecciō yt sprang euē farre vnlyk & cōtrarye vnto these whiche he now professeth and protesteth so holely for wordis be the messageris of mennis myndis.

Tinda [...] Saue onlye of pitie & cōpassion 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 ād godly entent of thys good mā / & yet hath he by thys his vncharitable / sediciouse / sclaunderouse & lying pistle offended and hurt many a good simple mā / 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 / ād caused vs [Page] 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 seuē / then he wolde haue suffred the tran­slaciō of this one worde resurrectio to ha­ue taryed & aboden the iugemēt of cristis chirche: so sore yt gnaweth his herte to be correcked ād warned of me / but a fole ād vnlerned as he bothe reputeth me ād 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 / ād that I had [Page] 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 hī / 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 trāslateth wydows: I saye / their pore nedye / which includeth bothe men and wemē / for bothe were re­leifed by their dayly almose ād the greke worde is the comon gēder 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 [Page] the grudge to haue rysen / that theise wydews were despysed ād put out of offyce whē 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 sower of heresyes / a denyer of the general resurrecciō whych I take god to recorde I neuer thought nor did yt / he wolde rather (yf he had had siche a godly zele as he here cloketh) ere he had thus o­pēly & ꝑpetually belyed & sclaūdered me / fyrst haue come to me ād warned me bro­therly and paciently / But god almyghty thenseer & sercher of herte & reynes how holy so euer owr vysard wordꝭ & workis apere / be iuge at our departing betwene T. & me. I shewed & now I shew T. age­ne where the scripture disalow his false o­pinion of the soulis to slepe / & ye se how he beareth yt / I shewd T. where I fownde fawtis longe before this in his translaciō & now ye se that he do not onely not mēde [Page] yt nor cōfesse not his ignorāce but rather call me heretyke ād belye me thus spight­fully for my labour.

wherfore I beseche George Ioye / ye & all o­ther to / for to trāslate the scripture for them sel­ues / whether oute of Greke / Latyn or Hebrue. Tindal

Here T. is afrayd lest any man wolde steale awaye frome him the glorye ād na­me of his translaciō:Ioye. whych nether I / nor nomā els is aboute to do / he wolde haue mē translate for themselfe / whē we be all borne to profite our neybours and for the comon wele / by hys foxisshe ensample he pretendeth as thoughe I shulde steale a­waye his gloriouse name for the transla­cion / & yet he seith & repeteth my wordis himself calling yt but a dyligēt correcciō & no translacion / for yt had ben but a lye to cal yt my translaciō for trāslatyng & men­ding a fewe certayn doutful & derke pla­ces. But I doubt not / but that aftir T. ād me bothe / there be or shal come / which sh­all mēde bothe our trāslaciōs & paraduē ­ture cal them theirs / which I pray god sende vs / and I / for my parte shal geue place [Page] vnto siche one withe grete and many thā ­kis.

Tindal For this I protest / that I prouoke not Io­ye ner any other man (but am prouoked / & that after the spytfullest maner of prouokinge) to do sore agaynst my wil ād with sorow of harte that I now do.

Ioye.If this be not a spightful prouokacion to me / thus to belye me / to sclaunder me as Tin. hath done / let all that rede bothe our talis be iuge / and whether the englis­shing of that worde resurrectio be so spi­ghtful a prouocaciō to a meke modest cri­sten man / as thus so spightfully and scla­underously to wryte agenst me.Tindal T. sayth I neuer can nor wil suffer of any man th­at he shal go take my translacion and cor­recke yt with out name.Ioye. Lo here is a gre­te mater wherfore this so pacient a man shulde be offended and moued thus sha­melesly to wryte into the offense and hur­te / ye into the destrucciō of al that is buyl­ded in cristis chirche / and perpetual infa­my of his brother / let euery man beware how he medle withe T. workis / and espe­cially [Page] take hede that he mēde not / nor yet correck them / except he put to his name / For how false so euer they be / Tin. wilnot gladly haue them mended as I percey­ue / thinkyng that nomā is able to correc­ke hym / and yet vnder the cloke of hipo­crysye hymselfe desyereth in the ende of his fyrste translacion other men to men­de and correcke yt / thys man belyke wh­en he translated yt / was nether man nor angell but god himselfe that cannot erre nor lye / he saythe I haue made siche chā ­ging as hym selfe dirst not do as he ho­peth to haue hys parte in criste thoughe the hole worlde shulde be geuen hym for his labour.Tindal

And I saye / I haue made many chan­ges which yf T. had had siche sight in the greke as he pretēdeth & conferred yt dili­gētly with the greke as he sayth he did / he shulde haue made the same changes him selfe / which places I shal poynt him to he­re after / but yet let Tindale loke ouer his Testament once agene and conferre yt a lytle beter withe the verite and greke to / Ioye. [Page] I wolde euery man wolde compare my correcciō wyth his / and marke well euery change / & he shall se that I changed some wordis & sentēcis / which T. aftir me was cōpelled euē as I did / so to change & cor­recke them himselfe.

Aftir that Tindals correcciō was printed: yt chaunced me to turne here & there in his new diligētly corrected testamēt so cōpared wyth the greke: as first in the be­gining of .j. ca. Ro. And there me thought his translacion was not accordyng to the text / where Paule in hys salutacion ape­reth to affirme that by thre thyngis espe­cially / as the scrypture shewth yt / Criste was declared to be the sonne of god. First by power / secondarely by the holy gost / thirdely in that he rose frō dethe. where the text hath / ex eo ꝙ resurrexit &c. which T. englissheth sence the tyme that he ro­se / knowing not what / Ex eo / there sygni­fyeth / For criste was declared to be the sonne of god bothe by hys godly powr ād also by the holy goste often tymes before his resurrecciō & not after yt / as ye maye [Page] se hys power in doing miracles all before his resurrecciō / the holigost also before yt declaring hym / Iohn .j.xv. & .xvj. Also in the .xiiij. ca. j. cor. how englissheth he there this worde / spiritus? which signifyeth in that place the breathe / & voice of our ton­gue / ād yet T. sayth. If I pray with ton­gues my spirit prayth / but my mynde is with oute frute / whych sentence aftir hys translaciō is cōtrary to cristis sayng that wolde haue vs to praye & worship his fa­ther in spirit. Ioā. iiij. ro. j. In that chap. also what englissh geueth Tin. these wor­des propheta & prophecie? which signifie there / the interpretour & interpretaciō or prechyng of holy scriptures. And where Paule wolde that these interpretours or prechers shuld preche & declare the scrip­tures one aftir a nother before the cōgre­gaciō / & not two or thre of them all at once to avoyde confusion / For god (sayth he) is not the autor of confusiō &c. T. euen clene contrary to the text / translateth thus: let the prophetis speke two at once or thre at once. There were some heretyks in pau­lis [Page] tyme which sayd that our bodyes shude not ryse the selfe same ageyn / but wo­ther disticte & seueral bodies: vnto whose opiniō (albe it I know wel T. beleueth yt not) yet he ministreth a shrewd occasiō in taking awaye the texte by vntrwly trāslating this sentence.1. co. 15 et vnicui (que) seminū dat deus suū or propriū corpus / (as hathe the vulgare texte) God geueth to euery sead his own bodye / ād not a seueral bodye as T. translateth yt / For by this text Paule confuteth their heresye / that saye we shal not ryse agene wyth our own bodyes / but with some wother seueral ād distincte bo­dyes frō these which we now carye abou­te. I meruel that T. calleth suū or propri­um corpus / a seueral bodye / If I had th­us trāslated these places he might wel haue sayd / I had nede go lerne my donate & accidence agene / rather then to translate scriptures: had he not yet haue sayd wor­se by me. But here paraduēture Tin. will excuse hī by the greke or by some hebrew phrase left theryn / as he telleth some sim­ple reders that know nether of them bothe [Page] how they make agenst me in thys worde resurrectio: & as he bosteth himselfe in the beginning of this his godly pistle & also in his prologe / saying that he hath cōpared the testamēt with the greke & weded out of yt many fautis (& yet in some place ma­de yt worse then it was before) which lake of helpe at the beginnyng & ouer sight did sowe therin.Tindal If ought seme chāged (sayth he) or not all togither agreing wythe the greke / let the finder of the fawte / cōsyder the hebrew phrase or maner of speche lef­te in the greek wordis &c.Ioye. So that T. in his translaciō / yf any fawt be fownde / wolde seme to flitte frō Greek to hebrew / frō the present tēce to the future / frō persone to ꝑsone / frō nowmber to nūber / yea & as yt playnely apereth in alterīg the texte of Peter / & in altering these sayd places frō the latyn texte / euē clene frō the trwthe of the texte vnto hys owne vayne imagina­ciōs / as euery reder maye wel ꝑceyue.i. pe. 4. If he were so wel sene in the greek as he ma­keth him selfe / doing siche diligēce in this his correcciō as he pretēdeth & professeth / [Page] he shulde haue lefte out some of so many vayne & fryuole notis in the mergent no­thing correspōdīg nor expownīg the tex­te / & haue mēded mo fawtes in his texte / At the firste opening of his boke / I chaū ­ced vpō this glose in the mergēt.i. ioan. 3 Loue is the firste p̄cept & cause of all other. And I loked on the tother syde / & there I sawe a­geinst yt this other: Fayth is the firste cō ­mandmēt & loue the secōde / whych gloses (except T. geue vs the thirde glose to de­clare & cōciliate these two) maye apere cō ­trarye to the reders: how be it methīketh yt not good so derkely & doutefully to glose where the text is playne / that we must go make glose vpō glose / & so at laste lede mē frō the texte to wander in gloses as it hath bene in tymes paste: & paraduēture Tin. wolde haue geuē vs the thirde glose to / had the mergēt haue ben able to receyue yt for other gloses / gloses / & al lytel to the purpose.Mat. 1 I meruel that aftir T. in his first trāslaciō our ladie was maryed vnto Ioseph / & that now in his new correccion she is but betrouthed to hī. If his first trā ­slacion [Page] were trwe in this place / why then did he correck it? And yf it were false that she was maryed to Ioseph when she was there espyed grete with childe / how shall we ꝓue that crist was conceyued in wed­lok: which thynge Matthews mynde is there to proue yt / & luke affirmeth the sa­me / the worde translated into this latyne worde desponsata / which worde aftir my pore lerning / by the reson of the preposi­ciō / De / in cōposiciō signifyeth more then the simple worde sponsata / & maketh the verbe to bere wyth yt more encrese & ful­nes.luc. 1 Also this sentēce in latyne folowing / priusquam congressi fuissent / Tin. engles­shith / before they came to dwell togither: in which whether he hath trāslated trwly the mynde of theuāgelist let the lerned in cristis chirche be iuges. I wolde haue th­us translated it. when Mary / his mother was maryed vnto Ioseph / before they had layne togither / she was espyed to be with chylde: which was by the holy goste. For she was saluted in wedlok & cōceiued criste by the holy goste / before she knew [Page] (that is) slept with hir howsbonde / as the order of the text & story tolde / declareth. whē T. hath mended these fautes / I shal shewe hī moo. And for al his grete diligē ­ce in adding the pistles of the olde Testa­mēt / yet hath he missed the kushen in ma­ny placis / & must be cōpelled to mēde hys fawtis aftir myn ensample / orels leue the reder as yt were in hys Maze sekyng for some of the pistles where he shal neuer finde them. [...]. cor. 14. Paulis mynde is that .ij. or .iij. o­ne aftir a nother (thoughe T. translateth two at once or thre at once cōtrary to the text) may interp̄te scriptures in the chir­che / wother mē iuging & tryinge their in­terpretaciōs by the scriptures. And if au­ght be reueled and geuē to any other that sitteth bye & hereth the firste / the first mā shulde holde his peace & here hī / & not euē anon to wryte any maliciouse & contenci­ouse pistle agēst hī / as dothe T. agēst me. Paule cōmādeth vs to do al thīgis for the edifying & consolaciō of the chirche / & not to destroye / auerte / cōfoūde / & inquyet yt as hath T. done by his sclaūderouse & se­diciouse [Page] pistle. The mynde & sence of one interpretour / sayth paule / is subiecte vn­to a nother interpretour / hī to expēde & iuge yt by scriptures faythfully & louingly / & shal not T. interpretaciō be then subie­cte & iuged by wother mē? will he not suf­fer a nother mā to correcke and mēde his fawtis? but anon must break forthe into raging & lying / writing so sclaūderouse & shamelesse a pistle vpō his brother that so wel deserueth vpon his worke? And yf he be so blindely affeccionated as euery man is / with out the more grace vnto his ow­ne werkis & sentence: yet ought he not to auēge himselfe on this maner / so sodēly & headely casting sich confusiō into amonge the cōgregaciō / For god is not the autor of confusiō but of peace &c. And euē here / by this same troublouse touche of T. may euery indifferēt reder se which of vs sto­de on the trwe parte / whether yt was I / in trāslating that worde other wyse then he did / or whether yt was he aftir warde euē cōtinētly in wryting so sclaūderouse & venomouse a pistle declaring vnto all in­differēt [Page] godly & not affeccionated reders of what spirit the man was caryed. But god geue hī a better mynde / ād vs bothe grace to forgeue eche other / to represse al siche carnall affectꝭ that we may be bothe reviued & renewed with the spirit of pea­ce & loue / that our spiritꝭ departed from our bodꝭ might liue with crist in heuē vn­tyl our bodyes aftir that sleape in the du­ste be awakened with the trōpet of god / & resumed of our soulis to ryse & comefor­the togither into that gloriouse lyfe & io­youse glorye / perpetually to prayse & ma­gnifye our father by hys sonne our saui­our in the holy gost / vnto whom be glorie and prayse for euer Amen.

Tindale verely might neuer abyde yt / that I especially (whether he so thynketh of wother mē god knoweth) shuld trāsla­te / wryte / or medle wyth the scriptures / as thoughe the holy goste with hys giftis were restrayned vnto onely Tin. & might not breath where hī listeth / as though T. were lerned onely / & none but he. where­fore let euery reder be warned ād taught [Page] at this ensample & greuouse tentacion of this mā (for I take yt no nother wyse) lest as Paule saith / we be puft vp with conin­ge voyd al charite which edifieth. Let vs not stōde to highly in our own opiniō / lest whyle we apere lerned / we proue our self foles / & while we seme to stōd faste / we lye groueling on the grownde gnawing the erthe / eting & deuowering our cristē bro­thers name & fame / besmerīg & dawbing eche other with dirte ād myer.psal. 55 But had it bene my enimye that thus had vniustely reuyled and vexed me / I coulde haue borne him / And yf my hater had thus oppressed me / I coude haue had avoyded hym. But yt was thou my nowne felowe / my companion in lyke perel and persecucion / my familiare / so well knowne / vnto whō I cōmitted so louingly my secretis / with whō gladly I went into the house of god. wherefore me thynketh he shulde haue e­ther borne & winked at the calling of this worde Resurrectio the lyfe aftir this / sith yt so signifyeth / or haue paciently abodē wother mennis iugement / rather then [Page] wyth so sclaunderes a pistle / so sodenly to haue rente and torne my name with so perpetual an Infamye and with so many fayned lyes. whiche all God forgeue the mā as I wolde be forgeuen my nown selfe Amen.

The .xxvij. daye of Februarye.