thus traÌ„slated 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 paradueÌ„ture Tin will excuse hiÌ„ by the greke or by some hebrew phrase left theryn as he telleth some simple reders that know nether of them bothe 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 coÌ„pared the testameÌ„t 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 chaÌ„ged sayth he or not all togither agreing wythe the greke let the finder of the fawte coÌ„syder the hebrew phrase or maner of speche lefte in the greek wordis c. Ioye So that T. in his translacioÌ„ yf any fawt be fownde wolde seme to flitte froÌ„ Greek to hebrew froÌ„ the present teÌ„ce to the future froÌ„ persone to ê‘sone froÌ„ nowmber to nuÌ„ber yea as yt playnely apereth in alteriÌ„g the texte of Peter in altering these sayd places froÌ„ the latyn texte eueÌ„ clene froÌ„ the trwthe of the texte vnto hys owne vayne imaginacioÌ„s as euery reder maye wel ê‘ceyue i. pe 4. If he were so wel sene in the greek as he maketh him selfe doing siche diligeÌ„ce in this his correccioÌ„ as he preteÌ„deth professeth he shulde haue lefte out some of so many vayne fryuole notis in the mergent nothing correspoÌ„diÌ„g nor expowniÌ„g the texte haue meÌ„ded mo fawtes in his texte At the firste opening of his boke I chauÌ„ced vpoÌ„ this glose in the mergeÌ„t i. ioan 3 Loue is the firste pÌ„cept cause of all other And I loked on the tother syde there I sawe ageinst yt this other Fayth is the firste coÌ„mandmeÌ„t loue the secoÌ„de whych gloses except T. geue vs the thirde glose to declare coÌ„ciliate these two maye apere coÌ„trarye to the reders how be it methiÌ„keth yt not good so derkely doutefully to glose where the text is playne that we must go make glose vpoÌ„ glose so at laste lede meÌ„ froÌ„ the texte to wander in gloses as it hath bene in tymes paste paradueÌ„ture Tin wolde haue geueÌ„ vs the thirde glose to had the mergeÌ„t 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 traÌ„slacioÌ„ our ladie was maryed vnto Ioseph that now in his new correccion she is but betrouthed to hiÌ„ If his first traÌ„slacion 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 ê“ue 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 preposicioÌ„ De in coÌ„posicioÌ„ signifyeth more then the simple worde sponsata maketh the verbe to bere wyth yt more encrese fulnes luc 1 Also this senteÌ„ce in latyne folowing priusquam congressi fuissent Tin englesshith before they came to dwell togither in which whether he hath traÌ„slated trwly the mynde of theuaÌ„gelist 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 coÌ„ceiued criste by the holy goste before she knew that is slept with hir howsbonde as the order of the text story tolde declareth wheÌ„ T. hath mended these fautes I shal shewe hiÌ„ moo And for al his grete diligeÌ„ce in adding the pistles of the olde TestameÌ„t yet hath he missed the kushen in many placis must be coÌ„pelled to meÌ„de 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 â— cor 14. Paulis mynde is that .ij. or .iij. one aftir a nother thoughe T. translateth two at once or thre at once coÌ„trary to the text may interpÌ„te scriptures in the chirche wother meÌ„ iuging tryinge their interpretacioÌ„s by the scriptures And if aught be reueled and geueÌ„ to any other that sitteth bye hereth the firste the first maÌ„ shulde holde his peace here hiÌ„ not eueÌ„ anon to wryte any maliciouse contenciouse pistle ageÌ„st hiÌ„ as dothe T. ageÌ„st me Paule coÌ„maÌ„deth vs to do al thiÌ„gis for the edifying consolacioÌ„ of the chirche not to destroye auerte coÌ„fouÌ„de inquyet yt as hath T. done by his sclauÌ„derouse sediciouse pistle The mynde sence of one interpretour sayth paule is subiecte vnto a nother interpretour hiÌ„ to expeÌ„de iuge yt by scriptures faythfully louingly shal not T. interpretacioÌ„ be then subiecte iuged by wother meÌ„ will he not suffer a nother maÌ„ to correcke and meÌ„de his fawtis but anon must break forthe into raging lying writing so sclauÌ„derouse shamelesse a pistle vpoÌ„ 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 aueÌ„ge himselfe on this maner so sodeÌ„ly headely casting sich confusioÌ„ into amonge the coÌ„gregacioÌ„ For god is not the autor of confusioÌ„ but of peace c. And eueÌ„ here by this same troublouse touche of T. may euery indiffereÌ„t reder se which of vs stode on the trwe parte whether yt was I in traÌ„slating that worde other wyse then he did or whether yt was he aftir warde eueÌ„ coÌ„tineÌ„tly in wryting so sclauÌ„derouse venomouse a pistle declaring vnto all indiffereÌ„t godly not affeccionated reders of what spirit the man was caryed But god geue hiÌ„ a better mynde aÌ„d vs bothe grace to forgeue eche other to represse al siche carnall affectê that we may be bothe reviued renewed with the spirit of peace loue that our spiritê departed from our bodê might liue with crist in heueÌ„ vntyl our bodyes aftir that sleape in the duste be awakened with the troÌ„pet 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 meÌ„ god knoweth shuld traÌ„slate wryte or medle wyth the scriptures as thoughe the holy goste with hys giftis were restrayned vnto onely Tin might not breath where hiÌ„ listeth as though T. were lerned onely none but he wherefore let euery reder be warned aÌ„d taught at this ensample greuouse tentacion of this maÌ„ 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 stoÌ„de to highly in our own opinioÌ„ lest whyle we apere lerned we proue our self foles while we seme to stoÌ„d faste we lye groueling on the grownde gnawing the erthe eting deuowering our cristeÌ„ brothers name fame besmeriÌ„g dawbing eche other with dirte aÌ„d 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 whoÌ„ I coÌ„mitted so louingly my secretis with whoÌ„ 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 abodeÌ„ wother mennis iugement rather then 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 maÌ„ as I wolde be forgeuen my nown selfe Amen The .xxvij. daye of Februarye
aduauÌ„tage then here to lyue Phi. 1. therfore he desired to be losed from his bodye that he might be with criste his life this state to be miche beter then the lyfe of this worlde Then I alleged Iohn in the Apocalipse describiÌ„g the states bothe of the dampned also of the blessed that dye in the lorde heÌ„ce forthe apo 14 which sith they be blessed froÌ„ their dethe forth it must nedis folow that thei be in blysse in heueÌ„ apo 20 And Iohn repetyng the same state describyng it almost withe the same wordê saith those soulis were alyue raigned with crist M. yere c. calleth that lyfe of the soulis primaÌ„ resurrectionem the first resurreccioÌ„ The first resurreccioÌ„ is the lyf of the soulis hym blessed holy which hath his parte in the fyrste resurreccioÌ„ here is it playn that this worde Resurrectio is not euery where taken a lyke as T. saith and Iohn describeth the state of the secoÌ„de resurreccioÌ„ immediatly in the same cap. calleth the state of the daÌ„pned the secoÌ„de dethe by whiche correlatiuis calling it the first resurreccioÌ„ in respecte of the secoÌ„de those antithesis aÌ„d puttyng one coÌ„trary agenst a nother euery reader maye gather whiche is the first lyf the firste dethe whiche is the secoÌ„de dethe secoÌ„de resurreccioÌ„ But these playn testimonyes of the scripture wolde take no place with Tindal for he wrested writeth them coÌ„trary to his own doctryne out of their proper pure sence with fayned gloses to shift and seke holes he aftir his wont disdaynful maner agenst me fylipt them forth betwene hys fynger his thombe what disdaynfull aÌ„d obprobrious wordis he gaue me for so resoning agenst hym I wyll not now reherce lest I shuld minysshe the good opinioÌ„ that some men haue in him Also ther is a playne descripcioÌ„ of the state where vnto the soulis departed in crist he ar receyued Hebr. xij ye ar not come vnto the hill Sinai which none might touche but ye are come vnto the mouÌ„te zion the cite of the lyuing god the heueÌ„ly Ierusalem vnto the innumerable coÌ„pany of auÌ„gels vnto the coÌ„gregacioÌ„ of our former first begoteÌ„ fathers writen togither in heueÌ„ to god the iuge of al men vnto the spiritê of the pure iuste aÌ„d vnto Iesus criste the mediatour of the newe couenant eueÌ„ vnto the bespreigned bloude Here is yt playne that in this heuenly Ierusalem ar now the coÌ„gregacion of our former fathers the spirites of the iuste men for aftir the generall resurreccion this coÌ„gregacion shal be no spiritis but the coÌ„pany of very meÌ„ hauyng flesshe aÌ„d bone whiche the spiritis haue not crist sayng to his disciples fele and touche me for a spyrit hath nether flesshe nor bones But at laste I remeÌ„ber that I made hym thys reason saynge Syr ye knowe that christe is our head we his members altogither hys bodye ye knowe also that christe is the firste frutis fore leader of them 1. cor 15 that sleap Then I argewed thus The bodye must nedis folow the head whother the head weÌ„t thither must the bodye folow for crist optayned of his father that wheresoeuer he shuld be there shulde his faithful be with him to se his glorie but christis spirit departed slept not oute of heueÌ„ but wente into the fathers haÌ„dis in heueÌ„ wherfore euen so shall ours aftir our dethe if we dye his meÌ„bres aÌ„d in the lorde ioaÌ„ 14 and. 17 This reason did so byght Tindal and stoke so faste vpon hym that he coude not shake it of but is now at laste thaÌ„ked be god coÌ„strayned to saye with me in hys goodly godly pistle ageÌ„st me that I thynke he dare not yet coÌ„staÌ„tly affyrme it the soulis departed in the faith of crist to be in no worse case then the soule of criste was froÌ„ the tyme he delyuered his spirit into the haÌ„dis of his father vntyll the resurreccion of hys bodye Tindal Ioye Here maye euery reader se that thoughe he thinketh now other wyse then he hathe wryteÌ„ in so many placis now thynketh the very same that I euer affirmed obiected agenste him yet had he leuer ageinst his owne conscience thus enuyously withe so many spightfull lyes aÌ„d sclauÌ„ders vnto my perpetuall infamy hauyng no respecte vnto the sclaunders and hurte mynistred vnto the congregacioÌ„ of Christe nor yet to the gaudye aÌ„d reioyse of our aduersaries to haue wryten agenst me then to refrayned his peÌ„ne aÌ„d aknowleged hys errour So prowd aÌ„d arrogaÌ„t are they that stonde so hyghly in their own coÌ„sayght aÌ„d falfe opinion pertinatly to defende it though thei se it right false rather then thei wolde seme conuicted especially of any simple and one that apereth not so wel lerned as thei be them selues The Apologie answere vnto Tindals pistle But let vs now here Tindals vncharitable pistle set before hys newe Testament thus tytled Tindal Vylliam Tindal yet once more to the Christen Reader Ioye Tindale shulde haue goten hym more honesty and lesse shame yf he had writen once lesse to the reader Tindal Thou shalt vnderstonde most dere reader when I had taken in hande to loke ouer the newe testament agayn and to compare it with the greke and to mende what so euer I coude fynde amysse and had almost fynesshed the laboure It was but loked ouer in deed nothinge performing his so large promyses added in the later ende of his first translacioÌ„ to the reader and I wouÌ„der how he coude compare yt with greke sith himselfe is not so exquysitely sene thereyn Ioye George Ioye secretly toke in hand to correct it also by what occasyon his coÌ„scyence knoweth Tindal preueÌ„ted me in so moch that his correccioÌ„ was printed in greate noumbre yer myne beganne When it was spyed and worde brought me though it semed to dyuers other that George Ioye had not vsed the offyce off an honest man seynge he knewe that I was in correctynge it myselfe nether dyd walke aftir the rules of the loue and softenes which Christe and hys disciples teache vs howe that we shulde do nothynge of stryfe to moue debate or of vayne glorie or of couetousnes Yet I toke the thinge in worth as I have done dyuers other in tymes past as one that haue more experience off the nature and disposicion off that mannes complexyon and supposed that a lytle spyse off couetousnes and vayne glorye two blynde goydes had bene the onlye cause that moued him so to do aboute which thinges I striue with no maÌ„ so folowed aftir corrected forth caused this to be printed without surmyse or lokynge on hys correctyon Ioye Lo good Reder here mayst thou se of what nature coÌ„plexion T. is so sodenly fyercely boldely to choppe in to any maÌ„nis coÌ„science so to vsurpe preuent the
a maÌ„ be borne of water the spirit c there this worde And signifyeth that is to saye of the spirit expowning what water is in that place as Isay expowneth water Iohn also Esaye xliiij Io. vij But if T. wil nedis saye styll that I mocke out the ResurreccioÌ„ of the flesshe because I say that the soulis of theÌ„ that be in graues shal here his voyce I answer aske him what mok is therin these my wordê to saye that aftir the general resurreccioÌ„ the soulis with the bodê that were in graue shall come forthe into that lyfe euerlasting Is not this a trewe catholyk sence can T. make it false But yet here wolde I aske T. yf he wolde not iuge me curiouse a nother question euen this whether that the bodies shal ryse before thei comeforthe of their graues and so comeforthe into that perpetual lyfe or whether thei shal first comeforthe of their graues then rise aftirwarde If he saythe they must ryse before they comeforthe vnto that very lyfe then is yt trwe that they shall not come forthe vnto the resurreccioÌ„ for they be now rysen al redye and the resurreccion is past wyth them then is my translacioÌ„ trwe that they shal come forthe into that very lyfe aÌ„d not vnto the resurreccioÌ„ of their bodyes as T. saythe And yf he wyll saye to make this worde resurreccion to signifie the resurreccioÌ„ of the flesshe lest it be mocked out as he saythe whiche nomaÌ„ entendeth that the bodies firste come forthe of their graues aÌ„d then ryse aftirwarde then is his translacion as trew as lyke As the maÌ„ that lyeth him down to slepe vpon his bed in his chamber first to come forthe of his chamber before he ryseth out of his bed lo reader here thou seist whother Tin is brought for so supersticyously steking to onely one significacion of this worde Resurrectio Now let T. beware lest emoÌ„g so many his friuole notis gloses in mergents some of them befownde bothe false sclauÌ„derouse to litle effect For as for my englisshiÌ„g of the worde is ê“ued manifestly to be the very text And at laste where T. sayth that in his mynde a lytle vnfayned loue aftir the rules of criste c. Ioye I thynke that siche loue may not stande with cristis rules orels Tindals loue is miche worthe whiche hathe fayned vtwardly to haue loued me wheÌ„ all this while he did but nouresshe in his breste hatered aÌ„d malice longe a go coÌ„ceyued now at laste hathe spewed forthe al his venome and poyson at once vpon me Tindal Wherfore concernynge the resurreccion I protest before god oure sauioure Iesus Crist and before the vniuersall congregacion that beleueth in him that I beleue accordinge to the open and manyfest scriptures aÌ„d catholyck fayth that Christ is rysen agayne in the flesshe whych he receaued of his mother the blessed virgin marie and bodye wherin he dyed And that we shal all both good bad ryse both flesshe and bodye and apere together before the iugement seat of crist to receaue euery maÌ„ accordynge to his dedes And that the bodyes of all that beleue and continew in the true fayth of christ shal be endewed with lyke immortalite and glorye as is the bodye of christ Tin nedeth not to make so longe an holy protestacion of thys mater for noman layth yt to hys clarge Ioye but let Tin clere himselfe of this errour that he hathe wryten thryse in his answere to M. More in his exposicion of Iohn That is to weit that he saithe the soulis departed slepe and shall not be in heuen tyll domes daye and yet affirmeth arrogantly aÌ„d argeweth vnwysely that whoso shulde saye the contrary denyeth the general resurreccion And I protest before god and oure sauioure christ al that beleue in him that I holde of the soules that are departed as moche as maye be proued by manifest open scripture and thinke the soules departed in the fayth of christ and loue of the lawe of god to be in no worse case then the soule of Christ was from the tyme that he deliuered his spryte into the haÌ„des of his father vntyll the resurreccion of hys bodye in glorye and immortalite Tindal Neuerthelater I confesse openly that I am not persuaded that they be all readie in the full glorie that crist is in or the elect angels of God are in Nether is yt anye article of my fayth for yf yt so were I se not but then the preachynge of the resurreccion of the flesshe were a thinge in vayne Not withstondinge yet I am readie to beleue it if it may be proued with open scripture Ioye Now thanked be god that Tin at last hath fownde oute that doctryne whyche crist nor hys apostles neuer taught nor was not in the worlde at that tyme. God be preased that haue shewed T. that depe secrete layd vp in hys tresury Now he thinketh that the soulis departed be in no worse case then was cristis spirit froÌ„ hys dethe vntyl his resurreccion but cristis spirit was in heueÌ„ ergo T. stealeth awaye the resurreccioÌ„ of cristis bodye aÌ„d our bodyes to But Tin thus come home now shifteth aÌ„d seketh this sterting hole sayng that if they be in heueÌ„ in as ful perfit glory as crist is in or the electe auÌ„gels yet of this full perfit glory nomaÌ„ conteÌ„deth with him then he seith not els but that the prechiÌ„g of the resurreccioÌ„ were in vayne Tindal No forsothe Ioye The resurreccioÌ„ is so necessary an article of our faythe that in what Ioye soeuer the soulê be yet we must beleue yt preche it to orels make cristis doctryne false aÌ„d saye that himself is not rysen And here can I not meruel ynoughe at T. ignorance of the scriptures whyche declare playnely that the glorye ioye of the soulis is more ful and perfit wheÌ„ they shal haue their bodyes felows parte takers of their felicite ioye whoÌ„ they had once as ministers of their good workis partakers of their affliccioÌ„s then wheÌ„ they haue their glory alone wyth out their bodyes For vnto this fulnes gloriouse perfeccioÌ„ Paule loked with sore sighes to come when the hole intire bodye of crist ful nowmbir of his electe shall come in altogither aftir the resurreccioÌ„ of their bodyes sayng That all creatures longe for the delyueraÌ„ce out of their seruitute into that gloriouse libertye of the childeren of god rom 8. we our selfe longe sore abyde for that adopcioÌ„ eueÌ„ the redeÌ„pcion of our bodyes luce 21 For then the soulis shal resume their own bodyes not mortal but immortal incorruptible spiritual and gloriouse for i. cor 15 euer And yf this werre not a more ful aÌ„d perfyter state then the glorye that yet is but of the soulis alone yt shulde not be so sore sighed