¶ An apology made by George joy to satisfy (if it may be) w. Tindale: to purge & defend himself against 〈◊〉 many slanderous lies feigned upon ●●m in Tindals' uncharitable and unsober pistle so well worthy to be prefixed for the Reader to induce him into the understanding of his new Testament diligently corrected & printed in the year of our lord. M. CCCCC. and xxxiiij. in November.  
¶ I know and believe that the bodies of every dead man/ shall rise again at domes day.  ¶ Psalm cxx 
Lord/ deliver me from lying lips/ and from a deceitful tongue. Amen.  
1535   

How we were once agreed.  
AFter that w. Tyndale had putforth in print and thrusted his uncharitable pistle into many men's hands/ his friends & mine understanding that I had prepared my defence to purge and clear my name which he had defamed & defiled/ called us together to move us to a concord & peace/ where I showed them my great grief & sorrow/ for that he should so falsely belie & slander me of such crimes which I never thought/ spoke/ nor wrote/ and of such which I know well his own conscience doth testify the contrary/ even that I denied the Resurrection of the body/ but believe it as constantly as himself: & this with other heinous crimes which he impingeth unto me ●n his pistle/ neither he nor no man else shall never prove: wherefore except Tin. (said I) will revoke the slanders feigned upon me himself/ I will (as I am bound) defend my fame & name/ which there is nothing to me more dear & leaf And to be short after many words: It was thus thorough the motion of our friends concluded for our agreement & peace: 
¶ The conditions of our agreement.  That I should for my part (a reason and reckoning first given why I translated this word Resurrectio into the life after this) permit & leave my translation unto the judgement of the learned in christis church. And T. on his part should call again his pistle into his hand/ so to redress it/ reform it/ & correct it from such slanderous lies as I was therewith offended & he could not justify them/ that I should be therewith well contented/ T. adding with his own mouth that we should with one accord in his next testament then in printing in the stead of this uncharitable pistle wherewith I was offended/ salute the readers with one common salutation to testify our concord: of these conditions we departed lovingly. Then after .v. or uj days I came to Tin. to see the correction and reformation of his pistle/ & he said he never thought of it sense/ I prayed him to make it ready shortly (for I longed sore to see it) and came again to him after .v. or vj. days. Then he said it was so written that I could not read it: & I said I was well acquainted with his hand & should read it well enough: but he would not let me see it. 
¶ Tindal first breaketh his promise.  I came again the third time desiring him to see it/ but then had he bethought him of this cavillation contrary to the conditions of our agreement/ that he would first see my reasons & write against them ere I should see this his reformation & revocation. Then thought I/ sith my part and reasons be put into the judgement of the learned/ T. ought not to write against them till their judgement be done/ no nor yet then neither/ sith he is content before these men to stand to their judgement/ & not to contend any more of this matter with me. yet I came again the fourth time/ and to be short: he persisted in his last purpose and would first see my reasons & write against them and then leave the matter to the judgement of Doctor Barnes and of his fellow called Hijpinus pastor of. s. nicholas parish in Hambourg/ adding that he would revoke that ever he wrote that I should deny the resurrection. Then I told one of the men that was present at the conditions of our agreement all this matter: and wrote unto the other these answers that I had: so oft seeking upon T. to be at peace and to stand to his promise/ desiring them all to move him & advise him to hold his promise/ or else/ if he would not/ them not to blame me though I defend myself & clear my fame which he hath thus falsely & uncharitably denigrated/ deformed/ & hurt. But in conclusion I perceived that T. was half ashamed to revoke according to his promise all that he could not justify by me/ and with which I was so offended. wherefore sith he would not keep promise/ I am compelled to answer here now for myself: which I desire every indifferent reder to judge indifferently.   

Tindals' opinion of the souls departed.  
And now first of all/ because thou shalt see more clearly (good reder) what moved T. thus to belie me: to rage & rail upon me/ & what is T. opinion & doctrine as concerning the state of the soulis departed/ and also that he affirmed it constantly & defended the same unto my face when I reasoned against him more than once or twice and proved him the contrary by the scriptures: moving him to revoke his error (which doctrine to confute & put it out of some men's headis/ my conscience compelled of the truth of God's word caused me to english this word Resurrectio the life after this) have here his own words in his answer to. m. Moris' second book.  
And when M. More proveth that the saints be in heaven in glory with christ already saying. 
More. lxxij. leaf the second side.  If god be their God/ they be in heaven: for he is not the God of the dead.  
Here saith Tind. that More stealeth away christis argument where with he proveth the Resurrection/ that Abraham & all saints should rise again & not that their soulis were in heaven: 
Tindal  which doctrine was not yet in the world/ and with that doctrine he taketh away the resurrection quite and maketh Christis argument of none effect. For when christ allegeth the scripture that god is the God of Abraham/ and addeth to that god is not the god of the dead/ but of the living: and so proveth that Abraham must rise again/ I deny christis argument. & cetera.   

The confutation of Tindals' opinion.  

joy.  Here is it manifest that T. understandeth not this place of scripture/ neither knoweth whother Christ's argument tendeth/ nor yet the saducees opinion: 
¶ The confutation of Tyndal's opinion.  and therefore no marvel though he giveth not this word Resurrectio there his proper signification/ of which ignorance this his error springeth God so suffering us to fall standing to much in our own consaightꝭ/ thinking ourself so highly learned/ & to translate & write all things so exqsitely and perfaitly that no man is able either to do it better or to correct our works: 
¶ Tindals' argument.  whose argument is this. If the soulis of the faithful were in heaven/ there should be no resurrection of their bodies/ which inconvenience to avoid/ he laith them down to sleep out of heaven as do the Anabaptists till domes day/ but here I marvel that Tin. is so sclenderly learned in the form of arguing that he see not how his antecedence may be true & consequence false: 
¶ Thana baptisties opinion off the soulis departed.  seeing that the contrary of his consequence is necessary/ that is to wit/ there shallbe the resurrection of the flesh: 
1. corinthio. 15  Paul thus proving it. If Christ be preached to have risen / how happeneth that some of you say thee is no resurrection? 
Tyndal's argument is proved false.  As who should thus argue/ christ our head is risen: wherefore it must needs follow that his body which is his church shall rise again. For wherefore should the being in heaven of the soulis of Peter & Paul & of all saintis/ let the resurrection of their bodies more than the being in heaven of Christis soul those iij. days did let his resurrection? Tin. will say: They be all ready in joy/ and therefore there needeth no resurrection. And I say/ so was christis spirit & yet he rose again. And I deny T. argument/ For were they in never so great joy/ yet must their bodies rise again/ or else he will make christ a liar & his doctrine false. 
Mat. 5  Heaven & earth shall sooner pass away then one jot of god does word shall pass unfulfilled. The verity hath said it and written it/ concluding that our bodies shall rise again: wherefore there can no conditional ancedence of T. nor yet of any angel in heaven make this conclusion false.  
But let us examine the text/ & see the saducees opinion/ unto the which Christ answereth so directly and so confuteth it utterly. The saducees/ as writeth that aunciaunt historiograph josephus being himself a jew/ in his xviij book the two ca said that the soul of man was mortal and died with the body: 
The saducees opinion.  
acto. 23  and Paul confirming the same to be their opinion/ addeth that they said there were neither spirits nor angels: 
¶ Paul declareth the saducees opinion.  so that to say there is neither spirit/ (spirit properly is the soul departed) nor angel/ is as much to say as the soul is mortal/ & no life to be after this: and the saducees in denying the life after this/ denied by the same deny but only those two: that is/ both spirit and angel: for if they had denied by that word Resurrectio the general Resurrection to in that place/ so had they denied three distincte things: but Paul adding/ Pharisei autem utraque confitentur/ but the Pharisees grant them both two/ declareth manifestly that they denied but only two things that is to say both spirit & angel: for after this present life till domes day there is no life of any creature but of these two creatures spirits & angels. And if by this word Resurrectio Paul had understonden as T. doth the resurrection of the flesh/ he would not have said/ the pharisees grant them both/ but all three. For this word utraque as every latin man knoweth/ is spoken but of two things only: but as for this my mind I leave it unto the judgement of the learned. And now shall I prove it by christis own answer/ that the saducees in those places of Math. Mark. & Luke/ denied that there is any life after this: 
mat. 22 mar. 12 luc. 20.  and so neither to be spirit nor angel/ which is as much to say as touching the soul/ it to be mortal. For if it should live after the departing/ they thought to have had taken christ in this trap with their question of those vij brethren/ that they now being all a live after their death/ should have all seven together that one wife at once: for they said that all these vij had her here. But christ answered them directly according to their opinion: and not after Tin. opinion of this word resurrectio/ telling them that they erred being ignorant of the scriptures and also of the power of god/ which power christ declareth to consist in the preserving the dead a live/ for because out of god the father and christ the son/ being that vere life/ all life floweth/ ye & that into the dead: 
id. 5.12 1. joan. 5  which power to confirm into the confutation of their opinion & their own confusion: he alleged these scriptures exodi three But first he told them of the present state of the soulis departed/ saying that in the other life after this they neither mary/ nor are married/ but they are as the angels of god in heaven. 
Tindal In his exposition of. S. John pistle.  And yet saith Tindal this doctrine was not then in the world/ & what is done with the soulis departed/ the scripture make no mention/ but it is a secret (saith he) laid up in god's treasury. 
joy.  It is verily a deep secret to him that is ignorant so many plain scriptures which I shall here after bring in proving their state in heaven. Here is also to be noted that christ in describing their present state/ saith in the present tense. They marry not nor are married/ but are like angels/ ye equal unto angels/ & the sons of god saith Luke cap. xx. But yet if Tindal will say that the present tense is here taken for the future/ & play boo pepe with the tencis as he englissheth resuscitantur shall rise again/ & not are revived or resuscited/ yet must I ask him whether that the children of that life & worthy that world (as Luke calleth them) be not now more like angels than they shallbe after the resurrection of their bodies? 
mar. 12  
luc. 20.  me thinketh that in this point/ that they neither mary nor are married: angels and the spirits be now both a like: and the children of the life or the world where now the blessed live with Christ/ are now more like angels than they shallbe after the resurrection of their bodies/ for now they are substances incorporal/ immortal/ & intellectual/ and so be angels: but then they shallbe bodily substances having very flesh and bones which the angels never had nor never shall have.   

The text is declared.  
But now let us hear the scriptures wherewith christ confuteth their opinion & proveth the same thing that the saducees denied. 
The text is her expended.  Crist considering what thing they denied/ said unto them. De resurrectione vero mortuorum/ non legistis qd vobis dictum est a deo/ qui ait. Ego sum deus Abraham. etc. That is to say. As concerning the life of them that be dead have ye not red what is told you of god saying: I am the God of Abraham/ the god of Isaac/ and the god of jacob: God is not the God of the dead/ but of the living. By this argument: god is the god of the living & not of the dead: God is the god of Abraham Isaac & jacob ergo Abraham Isaac and jacob are a live: christ concludeth plainly/ nothing else but that there is a life after this wherein the soulis departed live/ which conclusion sith it is directly made against the Saducees opinion/ it must nediss follow that they denied in this place that thing which christ proved/ for christ was not so vncircumspecte to prove one thing/ they denying another/ or else they might have well objected saying: Sir what is this answer to our question? we ask the whose wife shall she be at the general resurrection of their bodies? and thou answerest us nothing else nor provest us any thing else with this scripture but that there is a life after this wheryn the soulis departed now live: & so to be both spirits & angels for that they be like angels: If the Saducees here had denied chiefly & principally/ by that word Resurrectio the general resurrection/ Christ would have proved it then by scriptures/ as well as he here proved them the life of spirits separated from their bodies/ & christ rendering the cause of his argument to confirm the same & to declare the power of god in so preserving the dead a live saith Omnes em̄ illi viwnt/ all men live in him/ or by him. 
luc. 20.  Also it is to be noted diligently how that saint Mark for the inducing of that authority of Moses/ setteth before the thing that it proveth in these words saying. 
mar. 12  Ceterum de mortuis ꝙ resuscitant non legistis in libro Mosi. etc. that is to say. But as touching the dead/ that they are resuscited or they are all ready alive (he saith not that they shallbe alive or shall rise again as T. in his diligent last correction turneth the presentemce into the future: and the verb passive into a neuter to stablish his error thus corrupting the text. And like wise he plaith with the verb in Luke & in Mark he englissheth the verb of the pretertense resurrexerint/ for the future. So fain would he wrest the words from their native sense to serve for his error) have ye not red in exodo what Moses saith & c? so that he induceth the authority to prove that they are a live/ & nothing less than to prove the resurrection of the flesh. I wonder wherefore T. flitteth from the text in these places. Here may every man see/ that this word Resurrectio in this place/ as in diverse other places of scripture is taken for the life after this wheryn the souls now live till the resurrection of their bodies as testifieth joan: 
Resurrectio hath two significations  
apo. 20  And Tin. not knowing this signification or not willing to see it/ is greatly to blame to write & so belie & slander me saying: That for because I thus giving the word in his place his very signification/ I do deny the resurrection of the slesshe: which I never doubted of but believe it as constantly as he/ I have pached & taught it/ & so interpnted it where it so signifieth & confess it openly as every man may see that read my works/ & as Tindals' own conscience testifieth the same. For though this place proveth not directly the resurrection of the bodies yet are there many places more that prove it clearly: as doth all the xu chapter of the first pistle to the Corin. where I english it Resurrection/ & in the article of our Credo: but in john/ and in the xj cap. to the Hebrews where the word signifieth the life of the spirits departed/ there I English it as the very word signifieth to put the reder out of doubt & to make it clear lest he be seduced & err with Tind. believing that the soulis sleep out of heaven: when sleep in scripture is properly and only understanden of the body which shall be awaked and rise again.   

A reckoning is given of my translation.  
For I did translate this word Resurrectio in to the life after this/ in certain placis/ for these two causes principally. 
For two causes is this word Resurrectio so translated.  First because the latin word/ besidis that it signifieth in other places the Resurrection of the body/ yet in these it signifieth the life of the spirits or soulis departed as christis answer unto the saducees/ and john declare. 
mat. 22 apo. 10  Secondarily/ because that against the Anabaptistis false opinion/ & against their error whom Erasmus reproveth in his exposition of the Credo which say the resurrection of the souls to be this: that is to weet/ when they shallbe called out of their privy lurking places/ in which they had been hid from the time of their departing unto the resurrection of their bodies/ because (I say) that against these erroneous opinions/ these places thus truly translated make so much and so plainly/ that at this word Resurrectio the life of the spiritis after this/ their false opinion falleth & is utterly condemned.   

The confutation of Tindals' opinion.  

Here it is 〈◊〉 to the grunde of our cause Surgo to rise. Maneo to abide or endure.  And if Tin. would look better upon his book & follow not so much his own wit/ he should find that the hebrew word which commonly is translated into this ube Surgo/ the same some time saint Jerome translated into Maneo/ as in isaiah. Verbum dni manet in eternum/ The word of the Lord endureth for ever/ some time into these ubis sto/ or consto/ as isaiah xluj. And some time into these ubis Pono/ constituo/ excito/ facio stare in vita/ vel servo in vita as in exo. cap. ix. of Pharaoh. Et ꝓfecto ideo posui te/ vl excitavite/ seruavi te in vita/ vel feci te stare/ superstiten te volui esse plagis meis: ut ostendam in te fortitudinem meam etc. that is to say: Doubtless or verily for this cause yet have I set and constitute the or steered the up/ preserved the alive to receive my plagues to declare my strength upon the and to show that my name might be known thorowte all the world: of the which verb there cometh Surrectio & so Resurrectio whose rote & original sith it hath these so many diverse significations/ it must nediss follow that the noun dirivyed out thereof have as many/ & so to signify that permanent & very life or the preserving of them still a live/ which signification agreeth in all these placis of these three evangelists/ for they all tell one & the same story. 
Resurrectio hath more significations than one.  If T. will english this verb Resurgo every where to rise again in body/ so shall he translate it falsely/ corrupt the text & bring the reder into no small error/ as once did one preacher in a sermon/ exponing this verse of the first psalm. Ideo non resurgent impij in judicio etc. englishing it thus: wherefore the ungodly shall not rise again in the judgement. whereat many were offended & astonished/ & some believed that the ungodly should not rise again at the general judgement. which word in that place Philip me lanchton/ Martyne Bucere/ Conradus Pellicanus/ zwinglius/ Campensis/ (men of greater knowledge/ higher learning/ and more excellent judgement in holy scripture/ in the hebrew/ greek & latin then Tindal is or ever likely to be) translate it into these verbis: consistunt/ constant/ perstant/ durant/ viwnt: redering the use thus. Ideo non constant non consistunt non durant/ or non viwnt impij in judicio etc. that is to say the ungodly abide not/ nor endure/ nor live in the company of the just at the judgement: whether it be in the general or particlare judgement of every soul departed: as Rabbi Kimhy cited of Bucere upon that same verse taketh judicium in that place: Also Bartholomeus Vesthemerus gathering out of the learned men's works/ in his book entitled Collectanea communium troporum/ the diverse significations of words/ & the common phrasis in the scripture: declareth in the three c. leaf/ in how many places this word Resurrectio is taken for the firm ꝑmanent life of the soulis now departed: And Henrichus Bullyngerus/ a man of great learning & greater judgement both in the scriptures & the tongues consenteth with me in the signification of this word Resurrectio in these placis. Many words in diverse places of the scripture have diverse/ ye some contrari significations: which thing if it be not diligently observed of the translator translating one for another/ he may soon err & corrupt the text into the great peril of the reder. I am sure that T. will not every where english this word Bnndico a like/ as to bless: for in some placis it signifieth to curse/ nor yet englesshe pctm sin/ for in some placis it signifieth the cow or calf offered up for sin/ & so the self sacrifice offered up for the sin/ & the expiation & cleansing or purgation from sin/ as is christ himself so called. But here will Tin. let great scorn that I being so unlearned in the hebrewe and other tongues (as I am in very deed) should take upon me to point him to this mark which either of ignorance he saw not/ or else of a self will and froward mind would not see it.  
Furthermore he findeth himself sore aggrieved for that I have so englished this word Resurrectio in the xj chap. to the Hebrews in this place. 
heb. 11  Some men were racked/ & yet refused they to be redeemed or delivered/ to th'intent they might have potiorem resurrectionem/ saith the text: which T. englissheth a better resurrection: where it is plain that he englissheth it falsely/ for sith he taketh here Resurrection for the resurrection of the flesh: & this comparison is here between two resurrections only/ it must nediss follow that after T. there should be two resurrections of our bodies/ of the which one is better than the t'other: & these men so stretched & racked having experience of the worse resurrection despised the deliverance to obtain the better. Here may ye see in what absurdytes & errors Tin. wrappeth himself for falsely transsating this word Resurrectio in this place: wherefore according to his own desire in the end of his first new testament desiring all that be able to mend that at was amiss in it & to give the words (where he did it not himself) their right significations: for he confesseth even there that his first translation was a thing borne before the time/ rude & imperfect/ rather begun then finished/ not yet having her right shape. This I say his own desire and confession & my conscience so compelled me & caused me where I saw such notable faults to mend them/ lest so many false bokis thrust into men's hands might either stay the reader or else seduce him into any error. Therefore (I say) I english it thus/ that they mought receive rather the better life: for the comparison consisteth between this life/ of which they were weary/ and the t'other better life after this which they so fervently desired that they refused to be delivered from their pains. And even in the next line before T. himself/ magry his teeth: was compelled so to english the same word calling it life/ & not the resurrection. whereby thou mayst see (good reader) of what stomach & mind he writeth against me. Let every man look in his first translation: & there shall he read this text. Mulieres acceperunt exresurrectiōe mortuos suos/ thus englysshed of himself. The women received their dead to life again. Lo here resurrectio after T. signifieth life/ & not the general resurrection: ergo T. abhorreth this word resurrection & denieth the resurrection of the flesh/ these be his arguments against me/ wherewith (if he thinketh them so strong) I do here snare & hold him fast/ till he be able to lose himself. But yet I never red that/ ex/ should signify/ ad/ as to translate ex resurrectione to life/ but rather from that life. Also in this we differ here: for he calleth resurrection the present life of this world/ which is no life in comparison to the t'other/ & I call it the life of the other world wherein the blessed soulis live with christ till domes day: & there after evermore with their bodies to. But yet in his last new testamen so diligently corrected & compared with the greek/ because he would vary & serve fro my englishing (ye from the truth of the word) he goeth about perambages with a long circumlocution/ saying raised from death to life again: lo here ex resurrectione signifieth raised unto this life again/ he had liefer thus play bo peep with two words/ turning ex into ad/ & the noun into a participle/ & the very life of the spirits separated into the deadly shadow of this world/ them to say the truth with me. Here may ye see what shiftꝭ this man maketh to discord fro me: ye rather from the truth.  
But let us return to Tin. his answer to M. More in the said place and se with what faithfulness and reverence he allegeth Paul. 
Tindal is confuted.  There he saith that Paulis argument is this/ If there be no resurrection/ we be of all wretches the most miserablest Here may ye see how T. runneth riot of his 
1. corinthio. 15.  own wit falsely belying Paul having no respect unto his book/ nor yet due reverence unto holy scriptures alleging them/ It would have well becomen as great a clerk as he is/ first to have turned to Paulꝭ argument and looked more diligently whither Paul had so knit it together/ & not to have coupled paulis ꝯsequence with an ancedence of his own imagination/ For this is Paulis argument. 
Tindal belieth paul.  If we have but in this life only our hope fastened in christ/ so were we miserablest of all men. He saith not If there were no resurrection/ for so might his antecedence be true & his ꝯseqnnce false: for admitted that as T. allegeth him/ there were no resurrection/ yet followeth it not that the elect now departed being (as now at last he is compelled to grant) in no worse case than christis spirit was from his death till he rose again/ be most miserable of all men: for they that be yet a live/ & they that be dead & not received into Abraham's bosom but in hell in torments be much more miserable. But what saith T. to his own argument? for Paul made it not/ verily even thus. Nay Paul thou art unlearned/ Go to m. More & learn a new way. 
Tindal  We be not most miserable though we rise not again/ for our soulis go to heaven as soon as we be dead. 
joy.  This saith Tin. yroniously in a mok as though it were false/ that our soulis as soon as we be dead should go to heaven. 
Tindal  And are there in as great joy as Christ that is risen again. In heaven dare I say that they be: 
joy.  ye & that in joy/ if they die in the lord/ but whether in as great joy as christ himself/ let More & T. dispute it. 
Tindal  And I marvel saith T. that Paul had not comforted the Thessalonians with that dotryne/ if he had wist it/ that the soulis of their dead had been in joy as he did with the resurrection that their dead should rise again. Never marvel at it Tindale/ for Paul thought this present consolation sufficient and could have comforted them then with many more/ as with this of Christ. 
joy.  joan. v. that who so here my word & believe in him that hath sent me/ hath life everlasting & shall not come into condemnation/ but is passed over from death to life. which consolation because in that place and at that time Paul spoke it not: is it a good argument that there was non such? ye must beware (sir) how ye argue a negativis/ for such kind of arguments be the worst & feeblest that ye can make. It is a naughty argument/ Paul did not comfort them with that doctrine/ but with another as good/ ergo that doctrine was false or was not in the world? ye may not judge Paul as ignorant as you be in it/ because he did not then & there express it for in other places he declareth & teacheth that doctrine plenteously enough.  

Crij. lief the second side.  Now read Tinda. words in his answer to M. Moris' fourth book/ and look whether he granteth not plainly that the soulis sleap till domes day/ and whether he calleth not the doctrine that they should live ever: heathen and fleshly doctrine of the Philosophers joined with the pope's doctrine. And again in the cxviij leaf where unto he remitted the reader in his table with this sentence/ Soulis sleap/ belying christ and his Apostles saying that they taught nonother/ And yet both there 
Crviii. leaf.  in his answers and in his exposition upon john's pistle upon this text. And now little children abide in him/ that when he shall appear. etc. He saith it is a deep secret laid up in god's treasury And yet a little before upon this text. 
Tindals' words fight against themselves.  And he is the satisfaction &. He bringeth in Paul telling a long tale in his sleap (if Tin. doctrine be true) and maketh Paul at last to confess that he himself with other saints be in heaven/ contrary to his own saying/ read the xuj line the first side of the twelve leaf of the exposition of that text. And he is the satisfaction &. And there shalt thou see how Tindals' words fight against themself. Finally if it be so deep a secret/ no scripture to make mention of their state/ I wonder what made Tindale so bold to say and to write it to/ that they sleap/ & that they be not in heaven: & now at last to think they be in no worse case than was Christ's spirit after his death until his resurrection. after I had seen these places and known Tindals' erroneous opinion I reasoned with him as we walked together in the field more than once or twice: bringing against him such textis as m● thought/ proved plainly against him/ as when christ answered the thief hanging by his cross saying. 
Luc. 23  This day thou shalt be with me in paradise. where I said It is manifest that if christ had that day commended his spirit into his father's hands in heaven (as he did in deed) & promised that the spirit of the thief should be with his spirit (for their bodies were not together) it must needs follow that his spirit was with cristis spirit in heaven. And to express the place more plainly christ added saying/ In paradise/ which is not else then in heaven. 
paradise is taken for heaven. 2 cor. 12.  which one authority albe it/ it had been sufficient for any mane that would have admitted & received the single and plain verity of cristis word/ yet I brought forth christes words again describing the state of the faithful & unfaithful after this life/ saying. Math. viii. I tell you verily that many shall come from the east & west and shall sit down to eat with Abraham Isaac and jacob in the kingdom of heaven/ that is to say/ shallbe associated unto Abraham and Isaac to be part takers of their joy and fruition in heaven/ but the children of the kingdom of the devil shallbe cast forth into extreme derknesses where shallbe weeping & gnashing of teeth. This sitting down at table with Abraham/ is not else but Abraham's bosom into which all that resembled Abraham in faith/ after their departing were received/ as ye may see of Lazarus. 
Abraham's bosom.  Luke xuj where the state of the elect & of the reprobated immediately after their death is described/ thelect to be borne of angels into Abraham's bosom as was Lazarus/ & the reprobated to be cast into hell into torments with the rich glutton. Then alleged I Paul saying: 

2. Cor. 5 Erthy tabernacle/ our corruptible body.  
Heavenly tabernacle/ is that joy & glorious presence of God.   For we know that if our earthy tabernacle where in we dwell were destroyed/ yet have we a perpetual mansion not made with handis/ in heaven: of these mansions all ready prepared of christ it is written. joan. xiv. And at last Paul affirmeth that to be absent from the body/ is to be present with god/ saying. we have confidence & approve this to be better/ that is to wit/ to be absent from the body and to be present with god/ which saying is spoken of the state of soulis now being with god/ absent from their bodies yet a sleep in the earth till they be awaked & raised up at the general judgement. 
Sleap is only appropriated to the bodies.  Unto this pertaineth his sayings also unto the Philippians/ affirming that death is to himself more advantage than here to live: 
Phi. 1.  & therefore he desired to be loosed from his body that he might be with Christ his life: & this state to be much better than the life of this world. Then I alleged john in the Apocalypse describing the states both of the dampened & also of the blessed that die in the lord hence forth: 
apo 14  which sith they be blessed from their death forth/ it must nediss follow that they be in bliss in heaven. 
apo. 20  And john repeating the same state describing it almost with the same words saith those soulis were alive & reigned with christ. M. year etc. & calleth that life of the soulis/ primam resurrectionem/ the first resurrection: 
The first resurrection/ is the life of the soulis.  & him blessed & holy which hath his part in the first resurrection: here is it plain that this word Resurrectio is not every where taken a like as T. saith/ and john describeth the state of the second resurrection immediately in the same cap. & calleth the state of the dampened the second death by which correlativis calling it the first resurrection in respect of the second/ & those antithesis and putting one contrary against another every reader may gather which is the first life/ & the first death/ which is the second death & second resurrection. But these plain testimonies of the scripture would take no place with Tindal/ for he wrested & writeth them contrary to his own doctrine out of their proper & pure sense with feigned gloss to shift and seek holes/ he after his wont disdainful manner against me fylipt them forth between his finger & his thumb/ & what disdainful and obprobrious words he gave me for so reasoning against him I will not now rehearse/ lest I should minish the good opinion that some men have in him. Also there is a plain description of the state where unto the soulis departed in christ he are received Hebr. xii. ye are not come unto the hill Sinai which none might touch: but ye are come unto the mount zion the cite of the living god/ the heavenly jerusalem/ & unto the innumerable company of angels unto the congregation of our former first begotten fathers written together in heaven/ & to god the judge of all men/ & unto the spiritis of the pure just and unto jesus christ the mediator of the new covenant even unto the bespreigned blood. Here is it plain/ that in this heavenly jerusalem are now the congregation of our former fathers & the spirits of the just men/ for after the general resurrection/ this congregation shallbe no spiritis/ but the company of very men having flesh and bone/ which the spiritis have not: christ saying to his disciples feel and touch me/ for a spirit hath neither flesh nor bones. But at last I remember that I made him this reason/ saying. Sir ye know that christ is our head/ & we his members/ & altogether his body/ ye know also that christ is the first frutis/ & fore leader of them 
1. cor. 15  that sleap/ Then I argewed thus/ The body must nediss follow the head/ & whother the head went thither must the body follow (for christ obtained of his father that wheresoever he should be/ there should his faithful be with him to see his glory) but christis spirit departed slept not out of heaven/ but went into the father's hands in heaven/ wherefore even so shall ours after our death/ if we die his members and in the lord: 
joan. 14 and. 17  This reason did so byght Tindal/ and stoke so fast upon him that he could not shake it of/ but is now at last (thanked be god) constrained to say with me in his goodly godly pistle against me/ that I think (he dare not yet constantly affirm it) the soulis departed in the faith of christ to be in no worse case than the soul of christ was from the time he delivered his spirit into the hands of his father until the resurrection of his body. 
Tindal  
joy.  Here may every reader see/ that though he thinketh now other wise than he hath written in so many placis/ & now thinketh the very same that I ever affirmed & objected against him/ yet had he liefer against his own conscience thus enviously with so many spiteful lies and slanders unto my perpetual infamy/ having no respect unto the slanders and hurt ministered unto the congregation of Christ/ nor yet to the gaudy and rejoice of our adversaries/ to have written against me then to refrained his pen and aknowleged his error. So proud and arrogant are they that stand so highly in their own consayght and false opinion/ pertinatly to defend it though they see it right false/ rather than they would seem convicted especially of any simple and one that appeareth not so well learned as they be themselves.   

The Apology & answer unto Tindals' pistle.  
But let us now here Tindals' uncharitable pistle set before his new Testament thus titled.  

Tindal  Vylliam Tindal/ yet once more to the Christian Reader.  

joy.  Tindale should have gotten him more honesty/ and less shame/ if he had written once less to the reader.  

Tindal  Thou shalt understand (most dear reader) when I had taken in hand to look over the new testament again/ and to compare it with the greek/ and to mend what so ever I could find amiss and had almost finished the labour.  
It was but looked over in deed nothing performing his so large promises added in the later end of his first translation to the reader/ and I wonder how he could compare it with greek sith himself is not so exquysitely seen therein. 
joy.   
George joy secretly took in hand to correct it also/ by what occasion his conscience knoweth: 
Tindal  & prevented me/ in so much/ that his correction was printed in great number/ yet mine began. When it was spied and word brought me/ though it seemed to divers other that George joy had not used the office off an honest man/ saying he knew that I was in correcting it myself: neither did walk after the rules of the love and softness which Christ and his disciples teach us/ how that we should do nothing of strife to move debate/ or of vain glory/ or of covetousness. Yet I took the thing in worth as I have done divers other in times passed as one that have more experience off the nature and disposition off that man's complexion/ and supposed that a little spyse off covetousness and vain glory/ (two blind goydes) had been the only cause that moved him so to do/ about which things I strive with no man: & so followed after & corrected forth & caused this to be printed without surmise or looking on his correction.  

joy.  Lo good Reder/ here mayst thou see of what nature & complexion T. is so suddenly fiercely & boldly to chop in to any man's conscience & so to usurp & prevent the office of god in iugment which is only the enseer & searcher of heart & mind. 
¶ Nolite indicate ut non iudicemini.  This godly man/ judgeth & noteth me vayngloriouse curious & covetous/ & all for correcking a false copy of the testament that they mought be the trwelyer printed again/ and so not so many false books sold into the realm to the hurt and deceit of the buyers and readers of them. I corrected but the false copy whereby and after which the printer did set his book and corrected the same himself in the press. But I shall now plainly & sengly (for the troth knoweth nofucated polished and painted oration) declare unto every man/ whereof/ how/ and by whom I was moved and desired to correct this false copy that should else have brought forth more than two thousand falser books more than ever england had before.  
First/ thou shalt know that Tindal about eight or ix year a go translated and printed the new testament in a mean great volume/ but yet with out Calendar/ concordances in the margin/ & table in th'end. And anon after the dwche men got a copy & printed it again in a small volume adding the kalendare in the beginning/ concordances in the margin/ & the table in th'end. But yet/ for that they had no english man to correct the setting/ they themself having not the knowledge of our tongue/ were compelled to make many more faults than were in the copy/ & so corrupted the book that the simple reder might oft times be tarried & steek. after this they printed it again also without a corrector in a greater letter & volume with the figures in th'apocalypse which were therefore much falser than their first. when these two prints (there were of them both about v. thousand books printed) were all sold more than a twelve month a go/ Tind. was pricked forth to take the testament in hand/ to print it & correct it as he professeth and promiseth to do in the later end of his first translation. But T. prolonged & differred so necessary a thing and so just desires of many men. In so much that in the mean season/ the dewch men printed it again the third time in a small volume like their first print/ but much more false than ever it was before. And yet was T. here called upon again/ seeing there were so many false printed books still putforth & bought up so fast (for now was there given thanked be god a little space to breath & rest unto christis church after so long & grievous persecution for reading the books) But yet before this third time of printing the book/ the printer desired me to correct it: And I said It were well done (if ye printed them again) to make them truer/ & not to deceive our nation with any more false bokis/ nevertheless I suppose that T. himself will put it forth more ꝑfait & newly corrected/ which if he do/ yours shallbe nought set by nor never sold. This not withstanding yet they printed them and that most false & about two M. books/ & had shortly sold them al. Al this long while T. slept/ for nothing came from him as far as I could perceive. Then the dewche begun to print them the fourth time because they saw noman else going about them/ & after they had printed the first leaf which copy another English man had corrected to them/ they came to me & desired me to correct them their copy/ whom I answered as before/ that if T. amend it with so great diligence as he pomiseth/ yours willbe never sold. yisse quod they/ for if he print. ij. m. & we as many/ what is so little a number for all england? & we will sell ours better cheap/ & therefore we doubt not of the sale: so that I perceived well & was sure/ that whether I had corrected their copy or not/ they had gone forth with their work & had given us two m. more bokis falselyer printed them ever we had before. Then I thus considered with myself: england hath enough & to many false testaments & is now likely to have many more: ye & that whether T. correct his or no/ yet shall these now in hand go forth uncorrecked to/ except some body correct them: And what T. doth I wot not/ he maketh me nothing of his counsel/ I see nothing come from him all this long while. wherein with the help that he hath/ that is to say one both to write it and to correct it in the press/ he might have done it thrice sense he was first moved to do it. For T. I know well was not able to do it with out such an helper which he hath ever had hitherto. after this (I say) considered/ the printer came to me again and offered me two stivers and an half for the correcking of every sheet of the copy/ which folden containeth xuj leaves/ & for three stivers which is four pennies halfpenny starling/ I promised to do it/ so that in all I had for my labour but xiiij shylyngiss flemesshe/ which labour/ had not the goodness of the deed & common profit & help to the readers compelled me more than the money/ I would not have done it for .v. times so much/ the copy was so corrupt & especially the table: & yet saith T. I did it of covetousness: If this be covetousness/ them was Tindal much more covetous/ for he (as I herd say) took ten pond for his correction. I did it also/ saith he/ of curiosity and vainglory/ ye & that secretly: and did not put to my name/ which/ I say/ be two evident tokens that I sought no vainglory/ for he that doth a thing secretly & putteth out his name/ how seeketh he vainglory? and yet is not the man ashamed to write that vainglory & covetousness where my two blind goides/ but I tell Tin. again/ that if malice & envy (for all his holy protestations) had not been his two blind goidis/ he would never have thus falsely/ uncharitably/ and so spitefully belied & slandered me with so perpetual an infamy. Tin. saith I walked not after the rules of love & softness/ but let men read how maliciously he belieth & slandereth me for well doing: & judge what rule of love & softness he observeth. It is great shame to the teacher when his own deeds & words reprove and condemn himself: He hath great experience of my natural disposition and complexion saith he. But I will not be his Physician & decern his water at this tyme. And as for his two disciplꝭ that gaped so long for their master's morsel that they might have the advantage of the sale of his bokis of which one said unto me. It were almose he were hanged that correcteth the testament for the dewch/ & the t'other harped on his masters untwned string/ saying that because I English Resurrection the life after this/ men gathered that I denied the general resurrection: which error (by their own saying) was gathered long before this book was printed/ unto which either of these disciples I seemed no honest man for correcking the copy/ I will not now name them/ nor yet show how one of them/ never I dare say seeing. s. Jerome de optimo gne interpntandi/ yet took upon him to teach me how I should translat the scripturis/ where I should give word for word/ & when I should make scholias/ notꝭ/ & gloss in the margin as himself & his master doth. But in good faith as for me I had as lief put the truth in the text as in the margin and except the gloze expone the text (as many of theirs do not) or where the text is plain enough: I had as lief leave siche fryvole gloss cleave out. I would the scripture were so poorly & plyanly translated that it needed neither note/ gloze nor scholia/ so that the reder might once swim me without a cork But this testament was printed or T. was begun/ & that not by my prevention/ but by the printers quick expedition & T. own long sleeping/ for as for me I had nothing to do with the printing thereof/ but corrected their copy only/ as where I found a word falsely printed/ I mended it: & when I came to some dark sentemcis that no reason could be gathered of them whether it was by the ignorance of the first translator or of the printer/ I had the latin text by me & made it plain: & where any sentence was unꝑfite or clean left out I restored it again: & gave many words their pure & native signification in their places which they had not before. For my conscience so compelled me to do/ & not willingly & wittingly to slip over such fautis into the hurt of the text or hindrance of the reder  
But to certify thee (good indifferent reder) with what conscience & discretion Tin. wrote this unsober pistle against me/ thou shalt here after see/ that of some grievous crimes he accuseth and condemneth me of an hearsay or of the information by other men That my curiosity should have drawn no small number utterly to deny the Resurrection of the body/ affirming that the soul departed is the spiritual body of the resurrection/ & other resurrection shall there none be. 
Tindal  
joy.  This information T. bringeth in/ in the second leaf of his pistle to confirm the same slanderous lie ymagened of his own brain/ adding with a constant affirmation these words. 
Tindal  And of all this is George joys unquiet curiosity the hole occasion. 
joy.  This shameless lie & slanderous affirmation T. is not ashamed to print/ only because I say that there is a life after this wherein the blessed spirits departed live in heaven with christ (for this is his wise argument/ he that putteth the soulis in heaven before domes day stealeth away the resurrection of their bodies/ Goe joy saith they be in heaven/ ergo he denied the resurrection) but also because he is so informed. Besydis this condemnation of me by hearsay or information of his faction: he is not ashamed of his own brain to affirm & to write it/ saying in the same fourth poise of his pistle thus. 
Tindal  Moreover/ ye shall understand that George joy hath had of a long time marvelous imaginations about this word Resurrection that it should be taken for the state of the soulis departed etc. which same marvelous imagination/ john apo twenty hath: 
joy.  calling that state or life the first resurrection: Lo. Now if T. nor yet his wise informers cannot prove nor justify these slanderous lies upon me/ as I know well they never shall as every man may see me in my books constantly writing and affirming the Resurrection of our bodies at domes day which (I thank god) I never doubted of: may ye not see then the malicious intent/ shrewd purpose/ and corrupt conscience of this man for all his holy protestations/ thus temerariously and abominably to write to defame and slander me? Are not these the venomous teeth of vepers that thus gnaw another man's name? are they not spearis & dartis & their tongues as sharp as swerdis as the prophet painteth them? 
Psal. 57 Psal. 140.  whet they not their tongues like serpents? nourish they not adders venom with their lips? yes verily. For the troth is not in their mouths saith David: 
psal. 5  They are corrupted within/ their throat is an open stinking grave/ with their tongues they flatter and deceive. Here may ye smell out of what stinking breast and poisoned virulent throat this peevish Pistol spyrethe and breathed forth.  
But yet here first of all/ T. (as ye may see) accuseth and dampneth me/ of conjecture and temerarious judgement/ to be unhonest/ not walking after christis rules of love & softness/ but rather to be a seditious person moving strife & debate/ to be vayngloriouse/ curious/ & covetous and I cannot tell you what. But ere T. had thus by open writing & printing it to/ accused & dampened me/ it had become him (if he had willed to be taken for a christian man) first to have known these vices privately corrected between me & them whom I had with these sins offended and eft after for my incorrigible and untractable hardness not hearing the church/ to have also offended it openly casting me out of it/ as christ teacheth us: & not thus fiercely & suddenly of a light & false conjecture & temerarious judgement (I will say no worse) to prevent both the judgement of god & man and to usurp the office of god before he come to judge us both/ nothing fearing his terrible threatening/ saying judge noman lest ye be judged/ condemn not lest ye be condemned yourselves. 
mat. 7. Luc. 6.  T. condemneth me of curiosity/ but judge/ (indifferent reder) whither this be not an unquiet vain curious touch to creep into another man's conscience curiously to search accuse & condemn/ when he should have descended rather into his own/ examining himself of what affection & mind he would write so many lies & slanders of his brother of so light conjecture & heresayes. If I had been guilty all these faults/ it had been Tin. part to have had compassion rather upon me/ to warn/ to exhort me/ then so suddenly & spitefully to have had accused me so openly/ and that with so perpetual and heinous a slander of my name that himself (though he would) yet can he not revoke it & restore it me again. He should have considered that god commandeth us to be each others servants/ & not so cruel judges and condempners/ namely of such light conjectures. 
Ro. 14  what hath T. to do to judge another man's servant? what folehardines is it to creep out of our own consciences curiously to search other mennis hearts? ye & that to judge & condemn them by open and perpetual books? I have god my judge/ & therefore need I not Tindals' temerarious judgement: either I stand or fall unto my noun lord/ yea he is ready/ if I fall/ merciably to lift me up again/ and to sustain me that I fall not. But T. and his goodly informers thought/ it was no honest man's touch to correct a false copy of the testament/ which if it had not be done at that time/ there had been printed & sold two. M. more falser books than ever before: this seemed no honest touch to them that had bought Tindals' copy corrected for ten pond as I heard say/ and should have the advantage of the first sale/ for it seemed to them/ that the more trwer testaments/ the less to be their advantage: but had these that I corrected/ gone forth falser than any other before/ & had I refused the correction of them/ & so all the buyers and readers to have been utterly deceived with them/ then had I played the honest man: then would not one of them (as he did) have wished me hanged for my labour. But now to have correct that false copy that the testaments might be the trwlyer printed for the edifying of the readers/ is after T. charity/ a deed of strife & debate/ & of one that walketh not after the rules of love and softness which Tindale/ christ I should say/ & his disciples teach us. To correct the false copy that the holy testament might be the perfytlyer read & understonden/ that the readers be not tarried nor seduced is now after T. & his informers a touch of vainglory/ curiosity/ and covetousness blind guides etc. For if I had changed never a word in the book/ but only correcked 〈…〉 making himself to be astoned & to wonder of what fury I was carried to give this one word Resurrection his very 〈…〉 signification/ which I did of no fury but of good zeal unto the truth/ lest the reader might be seduced with you believing there is no life of soulis departed: but to lie a sleep without heaven till domes day/ For in so englishing the word I do no more abhor the name of the resurrection then do yourself in the xj cap. to the hebrews where yourself call it life also: and have granted it me that it so signifieth. If I deny the resurrection for so englishing it/ so do you deny hell for englisshing Infernus a grave.  

Tindal  If that chance/ to turn resurrection into life after this life/ be a diligent correction/ then must my translation be faulty in those places/ & saint jeromes'/ and all the translators that ever I heard of in what tongue so ever it be/ from the apostles unto this his diligent correction (as he calleth it) which whither it be so or no/ I permit it to other men's judgements.  

joy.  whether my correction in this place be a diligent correction/ and Tin. translation faulty or no/ let better learned than we both be judges. Nether followeth it/ that for because either mine be diligent/ or T. be faulty/ saint jeroms (which never that I read translated it into english) should be faulty in latin/ for he translated but out of greek into latin (if he did translate it) understanding (I dare say) by this word Resurrectio in those places the life of soulis departed or the first resurrection as john calleth it/ & not the general resurrection as T. dreameth. 
apo. 2●  S. Jerome knew full well that the word in hebrew had more significations than the resurrection of the flesh/ & did not every where translate the hebrew verb into Surgo/ as I have showed before alleged in isaiah.  
But of this I challenge George joy/ that he did not put his own name thereto and call it rather his own traslation: 
Tindal  and that he playeth boo pepe/ and in some of his books putteth in his name and title/ and in some keepeth it out.  
If George joy playth bo peep for not putting to his name/ then doth Tin. play bo peep with the testament first translated where he did not put to his name to avoid vainglory: 
joy.  And. S. Paul (by this wise reason) played bo peep with his pistle to the hebrews. Also here T. challengeth me be cause I called it not rather my noun translation/ oh good lord what occasions this man honteth for against me? Truth it is that Solomon saith prouer. xviij he that delighteth in dissension/ taketh of every thing an occasion to chide. Should I have called it my translation for correcking the faulty & corrupt copy/ or for englisshing resurrection the very life after this? If I had so done verily T. had had a just cause to have written against me for lying & stealing away the glory of his name for first translating the testament/ But it was happy that the printer in making the title called it a diligent correction & not a translation T. here addeth to my name/ my title to. I cannot tell what he meaneth by my title: except it be/ that in some of my books I writ that I was some time fellow of Peter College in Camebridge for the more difference between another man that perchance might have the same name that I have/ And if this be the title that offendeth T. I will hence forth leave it out.  
It is lawful for who will/ to translate and show his mind/ though a thousand had translated before him. 
Tindal  
joy.  why then is T. thus angry with me for showing my mind (no not my mind but the mind of christ) upon this word resurrectio? But is it not lawful (thinketh me) ner yet expedient for the edifying of the unity of the faith of christ/ that whosoever will/ shall by his own authority/ take another man's translation & put out & in & change at pleasure/ and call it a correction. 
Tindal  
joy.  God forbid that T. should so think of himself/ that he hath so exquysitly/ (ye & that at first) translated the testament that it cannot be mended/ for he acknowledgeth & proveth the contrary himself/ & desyerth other men to mend it: wherefore verily me thought it both lawful & expedient so to do: ye & that by as good authority as he did first translate it unperfaytly. Is it not lawful to correct that at is amiss lest the readers be either tarried or seduced? after orygine/ Jerome translated and oft corrected the psalter & was desired of Damasus then bishop of Rome to correct the the new testament/ which (I am sure) thought it lawful and expedient to/ as we see daily/ other learned men other wise reading and translating the scriptures than did Jerome. Did all the old doctors translate/ allege/ & read the scriptures a like? Did they stand so highly in their own consaight that any one disdained to be corrected of another? And shall we then permit unto only Tind. but a man/ far inferior unto them both in learning/ judgement/ & virtue/ to translate and write what he listeth noman so hardy to amend his fautis? what profit & goodness cometh of the diversity of translations/ read S. Austen in his second book de doctrina christiana cap. xii. In the church of god as there be many & diverse members/ so have they many & sundry gifts/ & one may see in another man's works that he saw not himself. And I doubt not but there be/ & shall come after us/ that can & shall correct our works and translations in many places & make them much more perfect & better for the reader to understand/ and should we therefore brawll & write against them as T. doth against me? god forbid/ but rather thank them and give place as Paul teacheth i Corinth. xiv.  
Moreover/ ye shall understand that George joy hath had of a long time marvelous imaginations about this word resurrection (that it should be taken for the state of the souls after their departing from their bodies/ & hath also (though he hath been reasoned with thereof and desired to cease) yet sown his doctrine by secret letters on that side the see/ & caused great division among the brethren. 
Tindal  In so moch that john Fryth being in person in the tour of London/ a little before his death/ wrote that we should warn him and desire him to cease/ and would have then written against him/ had I not withstand him. & ceta.  
If Tindals' part had been so true/ and mine so false for translating this word Resurrectio/ as he pretendeth: 
joy.  
¶ Tindale falleth from his cause/ to lying and slandering.  he would have boden better by it/ and have stoken nearer the probation thereof in his pistle as by the kaye of his whole cause proving his translation true and mine false: & never have had so far swarven from his principal/ as (all probations for his part/ & the confutations of mine clean forgotten) a man carried of what furious affectꝭ his tragical pistle declareth to fall to belying/ defaming & reviling of any man: he should have erst proved his part true & mine false or he had thus raged & railed upon me. But these crimes which he here openly & falsely impingeth unto me of his own head & cannot justify them/ he hath promised before record to revoke. And if he be a true christian man/ sith he cannot justify his writing so uncircumspectly put forth & thrusted into many hands/ he must either for fere of that terrible sentence of god threatening all evil speakers/ detractors & defamers his vengeance & wrath/ or else if charity be so far quenched in his breast as his malicious pistle proveth it/ yet at lest wise for very shame of these four honest men/ before whom & eft since before me he promised to revoke his writing of me/ he must now revoke his slanderous & lying pistle wherein he saith that I abhor the name of the resurrection & that I should deny it. Also here he imputeth unto me certain crimes of which he condemneth me of here say/ ye and that by the information of other/ That no small number thorough my curiosity utterly deny the resurrection of the bodies etc. lo/ good reader/ Thus is not T. ashamed nor afraid to write at thinformations (if there be any sich) of other men. T. should have first considered what men these were that so falsely informed him/ & of what stomach & proof they informed him. For this dare I say constantly (I have yet the copy of the letters written but only unto one man/ in which as every man may see/ it may be assoon & as likely gathered that I deny that there is any god as the resurrection/ but I do rather all firm it/ or that only the soul departed is the spiritual body of the resurrection as T. is informed & here affirmeth the same to confirm this false information. T. & his informers should have turned first to the article in our credo concerning the resurrection which I translated/ looking whether I do not affirm it/ & like wise in all placis of scripture where so ever I find this word Resurrectio signifying the resurrection of our bodies.) But I dare say: that if Tindals' erformers whom by name I could draw out into light (if Tin. say it not of his own head) were examined of this report/ that as they cannot for shame affirm & show it to be taken of my letters/ so should T. with much more shame to have been afraid openly to write it/ adding this adsertion of his own brain.  

Tindal  And of all this is G. joys unquiet curiosity the hole occasion/ whether he be of the said faction also/ or not/ to that let him answer himself.  

joy.  All this foresaid poise therefore is nothing else (I take god to record) but a continual shameless lie & a perpetual spiteful slander maliciously blown together upon me out of Tin. mouth. These self lies and envious infamies whether they can come forth of any christen breast or stand with such holy adjurations & protestations as he painteth afterward to colour his hypocrisy & deadly hatred so long conceived/ noureshed in his breast & now spitted out upon me let every man judge/ For as for me/ god knoweth/ I never had other imagination about this word resurrection then the signification which I have sufficiently declared. And if ever I had any other imaginations then that which in some placis (as I have translated it) it signifieth/ even the farm fast permanent life of the soulis departed: and again in some placis the resurrection of the flesh as I have declared it/ I adpele/ provoke/ and compel Tindals' conscience to tell it openly/ and if he cannot/ let him confess his lie & knowledge how shamelessly he slandereth me and revoke it. Also where he saith/ that I have been reasoned with all and desired to cease: it is true that I reasoned with him of this matter twice or thrice and told him that he did well if he revoked his erroneous doctrine sown so oft in his books: & if he saith that it was he that desired me to cease/ I reasoned with none else but only with him/ in good faith I shall tell the trwthe/ we never reasoned the matter but thorough his impatience our disputation ever ended with chiding and brawling insomuch that afterward in his exposition upon john he stretched forth his pen against me as far as he dirst/ but yet spared my name/ at the which challenge I winked/ yet taking it not as meant of me because I loved quietness not willing that any man should know what hatred he did ever bear me sense I came over/ For when he could not avoid the manifest scriptures nor soil the reasons brought against him/ then the man began to fume and chaafe calling me fool/ unlearned/ with other obprobriouse names: then I knew not the scriptures nor what I said etc. and except T. call this his charitable desire and loving monition wherewith he desyerd me to cease/ in good faith I never herd whother of his mouth. I am sorry to write this/ but his deadly lies & maliciously slanders compel me to do it. 
Tindal  Then saith he that I have sown my doctrine by secret letters on that side the sea and caused great division among the brethren etc. I never wrote letter concerning this matter I take god to record but unto one man seduced 
joy.  by his false doctrine/ which yet (I think) persisteth for all my letters in the same opinion/ so wholly dependeth he upon Tindals' mouth addict unto his words/ that the soulis sleap out of heaven till domes day/ whom I warned at last to cease writing any more of this matter to me/ & not to stand over much in his own consayght nor yet to depend over much of any man's doctrine/ declaring hinfyrst the significations of this word resurrectio as I have done in this Apologye/ And yet have I here the copy of my letters sent unto this man which I never desired as every man shall see to be kept secret/ neither did the young man so keep them for they and their copies went thorough many handis as I understood after/ and were sent unto Frithe in the tower/ whereof Frith wrote this warning to Tin. which he here mentioneth/ and I answered Frith again by my letters/ but after I answered him/ I never heard more from Frith of this matter/ and yet had he a long time after in the tower to have written/ if he had seen his part good: Frith wrote tindals answers to More for tindale/ and corrected them in the print/ and printed them to at Amelsterdam/ and whether he winked at T. opinion as one having experience of Tindals' complexion/ or was of the same opinion I cannot tell/ the man was gentle & quiet & wellerned & better should have been if he had lived. Then saith T. Thereto I have been sense informed that no small number thorough his curiosity deny the resurrection of the flesh & body. 
Tindal  Thou seist (good reader) how that I deny not the general resurrection/ nor I myself never thought it to be denied but have constantly affirmed & taught it. 
joy.  But thou remember'st everywhere T. argument/ thus argwing full falsely: If the soulis be in heaven/ ergo there shallbe no resurrection of their bodies. Here tindals faction and his disciples argue and believe like their Master/ saying: lo George joy saith the soulis be in heaven/ wherefore it must nediss follow that he denieth the resurrection of their bodies/ or else he must make our Master & father tindale a liar and his doctrine false/ here may every man see how T. playth bo peep with me impynging heresy unto me/ for confuting his error sown hitherto in his books: 
Tindal  yet saith T. to/ that these men seduced by my doctrine affirm that the soul/ when she is departed/ is the spiritual body of the resurrection: & other resurrection shall there non be. If T. can show me these words to be mine either in writing/ or bring forth any man that ever heard me speak them/ then let me suffer death. 
joy.  For I take god to record that I never thought them/ & sense I red my philosophy/ I knew the difference between a body & the soul/ & was never so mad as to call the soul a spiritual body/ as Tindal saith I do affirm it: but T. in deed when I argewed that sleep in scripture was only appropriated unto the body & not to the soul/ & a shutting up of the sencis from their use/ he granted me that the soul of man was also a bodily substance: whereat a non I perceived his high learning. 
Tindal  At last saith T. I have talked with some of them myself so doted in that folly that it were as good to persuade a post as to pluck that madness out of their brains. And of this all is George joys unquiet curiosity the hole occasion. 
joy.  If any man list to believe T/ that he hath thus talked with some so doted/ let him so do in god's mane. For as for me/ sith I see hīlye so manifestly in other things/ surely I trust him the less in this tale: nor will I never believe him till he bringeth forth some one so doted/ For I think there be none so mad/ And whether I be so curious & unquiet as he reporteth me/ let them be judges that se my works & read this mine answer & know my conversation. And here T. addeth this tail to knit up his lies saying/ whether he be of the said faction also or not/ to that let him answer himself. 
Tindal  
joy.  I am not afraid to answer Master Tindal in this matter for all his high learning in his hebrewe greek latin etc. T. supposeth/ ye he affirmeth it here twice for failing/ that I am of the same faction And I answer & tell T. again that he belieth me deadly/ & that neither he nor noman else can gather one jot of all the writing & words that ever I spoke or wrote/ that I should once think that there should be no general resurrection of our bodies/ nor yet that the souls departed should only be the spiritual bodies of the resurrection. Blame me not (I beseech the christen reader) though I seem in this place unpatient: For verily I am spitefully provoked & exasperated with his lies & slanders thus penned into my perpetual infamy/ & am compelled to defend my name & fame which there is nothing to me more dear & lief/ for there is no kind of infamy so pernicius as is to be slandered of heresy/ which Tin. impingeth unto me/ nothing considering that (though he would) yet can he not restore me my name again/ And I marvel that this so holy a man as he pretendeth himself forgetteth what paul threateneth saying that these evil speakers buy/ & slanderers shall not possede the heritage & kingdom of god. 
i. cor. v  I pray god give this man a better mind & to print well in his heart & remember his own doctrine/ & to fear his own terrible oath & so hard and perilous desire in this his pistle: thus saying here after. 
Tindal  More over I take god (which alone saith the heart) to record to my conscience/ beseeching him that my part be not in the blood of christ/ if I wrote of all that I have written thorough out all my book/ aught of an evil purpose/ of envy or malice to any man etc.  

Tindal  If George joy will say (as I wots well he will) that his change is the the sense 〈…〉 put in of another man: neither do I here at my noun pleasure put in my meaning but the meaning of christ as himself exponeth it/ whose meaning is not the next way to stablish heresies as Tindals' meaning doth/ as I have plainly proved/ which let me see if he can improve & confute: but rather to confute T. heresy which is that the soulis sleap out of heaven feeling neither pain nor joy till domes day.  
〈◊〉 for an ensample/ when Christ saith Io. v. 
Tindal  〈…〉 teeth this word Deus/ calling it god in english/ thrusteth not out god/ but putteth him in for them to know him in english which understand not the latin. If Tin. translate these words/ paradisum voluptatis/ calling them a garden in Eden/ & another come after him englishing the same a pleasant paradise/ this man thrusteth not clean out paradise. Nether where he translateth And jacob blessed Pharaoh/ and another translateth the same saying/ And jacob thanked Pharaoh/ it folowthe not that therefore this man thrusteth out clean this word Benedixit/ no more than he thrusteth out Paulis soul/ that translateth this place of paul. 
Gen xlvij  
Thes. ij.  we desyerd not only to give unto you the gospel of god but also our own lives or our own selves/ for which Tin. saith our own soulis.  

Tindal  Now by the same authority/ and with as good reason shall another come and say of the rest of the text/ they that are in the sepulchres/ shall hear his voice/ that the sense is/ the souls of them that are in the sepulchres shall hear his voice/ and so put in his diligent correction and mock out the text/ that it shall not make for the resurrection of the flesh/ which thing also George joys correction doth manifestly affirm.  
I would know of Tinda. 
joy.  whether when a man's body is dead & laid in grave/ it be his dead body or his soul that heareth Christ's voice/ I am sure T. is not so far besydiss his common sencis as to say the dead body heareth Christ's voice/ ergo it is the soul that heareth it/ and then why doth T. despise my sense or rather the true sense of the scripture calling it a mocking out of the text and a false gloze? I am sure Tin. will not understand the textis of Peter/ that the gospel is preached to the dead bodies in grave but rather to the soulis departed/ Albeit I see in his new correction how shamefully and of what corrupt mind god knoweth/ he hath perverted this text/ with this note/ That the dead are the ignorant of god. 
i. pet. 3 &. 4  
i. pe. 4.  when there the dead & quyke be taken as they stand in the credo/ the dead even for the departed out of this world and the quick for them that live there in: which article that christ shall judge them both/ as it is setforth for the plain people so is it plainly spoken as the letter soundeth/ and not in a mystic allegory worthy any sich a false gloze in the margin/ T. should have looked better on the circumstance of the text/ & not have englished/ ut iudicarent quidem scdm homines carne: that they should be condemned of men in the flesh. For by this perverting of the text men may see that T. hath forgotten his grammar/ or else god knoweth of what mind he would have here/ mortuis/ not to signify the departed out of this world/ and iudicarentur signify that they should be condemned/ & scdm homines/ of men. which sentence he translated at first truly/ and now corrected it de meliore in peius: as every learned/ ye and unlearned may see/ T. saith I take away the text from him in this one word resurrectio: but he in this place/ I dare say/ & can prove it to his face/ that he corrupteth the text/ & by his false translating it/ taketh away the true understanding thereof from as many as read it/ & believe his translation. Nether doth he that saith the soulis of the dead shall here Christ's voice/ deny the resurrection of the flesh: for they may/ and do both stand well together. Criste had all power given him in heaven & earth after his death and resurrection/ & that even the power to preserve the dead alive in their soulis which power of god he told the saducees they knew not/ & yet by his godhead he did daily execute it: he had power also to judge/ although he be the son of man/ which power than given him is not idle and void till domes day/ but is daily executed in the particlare judgement of every soul departed (if T. granteth any particlare judgement at all but will say the soulis sleep) and then is not this the true sense of john in this place? that the soulis of the bodies resting & sleeping in grave shall here Christ's voice & come forth into that very life which they now live and christ proved it unto the Saducees? john (I say) being so plenteous in telling one thing so oft & so many ways/ said the same thing twice be fore/ once thus: verily verily I say unto you/ whoso here my word/ & believe him that sent me/ hath life everlasting & shall not come into condemnation/ but is passed over from death to life/ And afterward he expressith it plainly to be verified even of the dead/ the time of his judgement in his manhood then standing upon or being present/ saying verily verily I say unto you/ The time shall come/ and even now it is: 
joan 5  when even the dead shall here the voice of the son of god/ & who so here it shall live: which power of the son/ to be received of the father/ and in that to be equal with him declared/ he resumeth the same sentence yet again the third time/ saying. marvel not at this thing/ for the time shall come in which all that are in graves shall here his voice & they that have done good shall come forth into that very life/ & they that have done ill into that miserable or damnable life. For where he said before/ the dead shall here his voice/ now he saith for the same/ all that are in graves shall here his voice/ and where he said in the first same sentence/ are passed from death to life & have everlasting life/ in the second sentence he saith/ shall live/ and in the third & last of all he saith/ shall come forth in to that very and perfect life/ & where he said before/ condemnation/ here at last he calleth the same the life of condemnation or damnable life/ as it is the common phrase of scripture to say spiritus sanctificationis/ pro spiritu sancto & sanctitas veritatis pro vera sanctitate with many such like/ Also it is to be noted that there is none of thevangelists nor apostles so plenteous in exponing himself with so many words & so oft repeating one thing as is john/ using this particle (Et) in english as much to say as (And) expositive: that is to expone the sentence or word before/ as when he saith who so come to me shall not hunger/ and whoso believe in me shall never thirst/ there this particle (and) exponeth what it is to come to Crist/ that is to say to believe in Criste/ And when he saith: 
Io. vi.  
Io. xj.  I am the resurrection and life/ there this word (and) exponeth what resurrection signifieth/ even very life/ and so the sentence following declareth it. 
Io. iij.  And again where he saith except a man be borne of water & the spirit etc. there/ this word (And) signifieth/ that is to say of the spirit/ expowning what water is in that place as Isay exponeth water/ & john also. 
Isaiah. xliiij  
Io. seven.  But & if T. will nediss say still that I mock out the Resurrection of the flesh/ because I say that the soulis of them that be in graves shall here his voice/ I answer & ask him what mok is therein these my words to say that after the general resurrection/ the soulis with the bodꝭ that were in grave shall come forth into that life everlasting? Is not this a true & catholic sense? can T. make it false? But yet here would I ask T. (if he would not judge me curious) another question/ even this: whether that the bodies shall rise before they come forth of their graves/ and so comeforthe into that perpetual life/ or whether they shall first comeforthe of their graves & then rise afterward? If he saith they must rise before they come forth unto that very life/ then is it true that they shall not come forth unto the resurrection/ for they be now risen all ready and the resurrection is passed with them/ & then is my translation true that they shall come forth into that very life/ and not unto the resurrection of their bodies as T. saith. And if he will say/ to make this word resurrection to signify the resurrection of the flesh (lest it be mocked out as he saith/ which noman intendeth) that the bodies first come forth of their graves and then rise afterward/ then is his translation as true & as like/ As the man that lieth him down to sleep upon his bed in his chamber first to come forth of his chamber before he riseth out of his bed/ lo (reader) here thou seist whother Tin. is brought for so supersticyously steking to only one signification of this word Resurrectio. Now let T. beware lest among so many his frivole notis & gloss in mergents some of them befownde both false & slanderous & to little effect. For as for my englisshing of the word/ is proved manifestly to be the very text. And at last where T. saith/ that in his mind a little unfeigned love after the rules of christ etc. 
joy  I think that such love may not stand with Christ's rules/ or else Tindals' love is much worth which hath feigned outwardly to have loved me/ when all this while he did but nouresshe in his breast hatred and malice long a go conceived & now at last hath spewed forth all his venom and poison at once upon me.  

Tindal  Wherefore/ concerning the resurrection/ I protest before god & our saviour jesus Crist/ and before the universal congregation that believeth in him/ that I believe according to the open and manifest scriptures and catholic faith/ that Christ is risen again in the flesh which he received of his mother the blessed virgin marry/ and body wherein he died. And that we shall all both good & bad rise both flesh and body/ and apere together before the judgement seat of christ/ to receive every man according to his deeds. And that the bodies of all that believe and continue in the true faith of christ/ shallbe endued with like immortality and glory as is the body of christ.  
Tin. needeth not to make so long an holy protestation of this matter/ for noman layeth it to his clarge: 
joy.  but let Tin. clear himself of this error that he hath written thrice in his answer to M. More & in his exposition of john: That is to wit that he saith the soulis departed sleep and shall not be in heaven till domes day/ and yet affirmeth arrogantly and argeweth unwisely/ that whoso should say the contrary/ denieth the general resurrection.  
And I protest before god and our saviour christ & all that believe in him/ that I hold of the souls that are departed as much as may be proved by manifest & open scripture/ and think the souls departed in the faith of christ and love of the law of god/ to be in no worse case than the soul of Christ was/ from the time that he delivered his sprite into the hands of his father/ until the resurrection of his body in glory and immortality. 
Tindal  neverthelater/ I confess openly/ that I am not persuaded that they be all ready in the full glory that christ is in/ or the elect angels of God are in. Nether is it any article of my faith: for if it so were/ I see not but then the preaching of the resurrection of the flesh were a thing in vain. Not withstanding yet I am ready to believe it/ if it may be proved with open scripture.  

joy.  Now thanked be god/ that Tin. at last hath found out that doctrine which christ nor his apostles never taught/ nor was not in the world at that tyme. God be pressed that have showed T. that deep secret laid up in his treasury/ Now he thinketh that the soulis departed be in no worse case than was Christ's spirit from his death until his resurrection/ but Christ's spirit was in heaven: ergo T. stealeth away the resurrection of Christ's body and our bodies to/ But Tin. thus come home/ now shifteth and seeketh this starting hole saying that if they be in heaven in as full & perfect glory as christ is in/ or the elect angels (& yet of this full & perfect glory noman contendeth with him) than he saith not else but that the preaching of the resurrection were in vain. 
Tindal  No forsooth: 
joy.  The resurrection is so necessary an article of our faith that in what joy soever the soulis be/ yet we must believe it & preach it to/ or else make Christ's doctrine false and say that himself is not risen. And here can I not marvel enough at T. ignorance of the scriptures/ which declare plainly that the glory & joy of the soulis is more full and perfect when they shall have their bodies fellows & part takers of their felicity & joy whom they had once as ministers of their good works & partakers of their afflictions/ then when they have their glory alone with out their bodies. For unto this fullness & glorious perfection Paul looked with sore sighs to come when the hole entire body of christ & full nowmbir of his elect shall come in altogether after the resurrection of their bodies/ saying That all creatures long for the deliverance out of their servitute into that glorious liberty of the children of god: 
rom. 8.  & we ourself long sore & abide for that adoption even the redemption of our bodies. 
luce. 21  For then the soulis shall resume their own bodies not mortal but immortal/ incorruptible/ spiritual/ and glorious for 
i. cor. 15  ever. And if this were not a more full and perfyter state than the glory that yet is but of the soulis alone/ it should not be so sore sighed & longed fore of paul & every faithful that thus believeth of the redemption/ adoption/ and liberty of their bodies which yet either sleep in the dust or live in trouble affliction/ corruption/ mortalite/ ignomynie etc. 
Act. iij  Also in the acts/ Luke remembreth this perfection and full state calling it the time of refrigery and comfort of the presence of god and time of the restoring of all things. And Paul expressing this glorious perfection & perfect glory of both bodies & soulis together after the general resurrection/ saith. 
●e. xi.  All these thorough faith deserving this testimony have not yet received the promise (that is to say the entire renewing/ redemption/ & resurrection of their bodies promised them) because that god had provided this one better thing for us/ that is to weet/ that they without us should not be made full & perfit or be set fast in their full glory of both body & soul. For than shall the universal and entire corpse of christ his hole church be made full & perfect in her most glorious and perfect state & perpetual fruition joined in joy everlasting unto her head jesus Christ. But Tin. saith he is not persuaded that they be all ready in the full glory that christ is in/ as though this were not plain in the scriptures/ that christ is there both body & soul/ and so be not yet the elect: But yet when the elect shall be there with their bodies/ they shall not have so full & perfayth glory as christ hath. 
epphe. ●   
And I have desired George joy to take open texts that seem to make for that purpose/ as this is. 
Tindal  To day thou shalt be with me in paradise/ to make thereof what he could/ & to let his dreams about this word resurrection go. For I receive not in the scripture the private interpretation of any man's brain/ without open testimony of any scriptures agreeing thereto.  
T. never desired me except his opprobrious words & reviling of me were his desyere/ And in dead I brought the same text against him/ & he made aglose of paradise and said it was not there taken for 
joy.  heaven/ where every man may see it taken for heaven: for christ said thou shalt be with me/ which was in heaven. Nether is the interpretation of that word resurrection my private interpretation/ but Christ's own interpretation as I have proved it.  

Tindal  Moreover I take god (which alone seeth the heart) to record to my conscience/ beseeching him that my part be not in the blood of christ/ if I wrote of all that I have written thorough out all my book/ aught of an evil purpose/ of envy or malice to any man/ or to steer up any false doctrine or opinion in the church of christ etc.  

joy.  Here is an holy oath broken/ & a perellice desire/ if the contrary be true/ For here he raileth upon me/ he belieth me/ he slandereth me and that most spitefully with a perpetual infamy: which all if it be not of envy/ malice/ & hatred of what else should it spring? And even here for all his holy protestations/ yet herd I never sober & wise man so praise his own works as I heard him praise his exposition of the u.uj. & vij ca Mat. in so much that mine ears glowed for shame to hear him/ & yet was it Luther that made it/ T. only but translating and powldering it here and there with his own fantasies. which praise methought it then better to have been herd of another man's mouth/ for it declared out of what affection it sprang even far unlyk & contrary unto these which he now professeth and protesteth so holy for words be the messageris of mennis mids.  

Tinda●  Save only of pity & compassion I had & yet have on the blindness of my brethren/ & to bring them unto the knowledge of christ/ & to make every one of them/ if it were possible as perfect as an angel of heaven.  

joy.  Lo here may ye see the good purpose and godly intent of this good man/ & yet hath he by this his uncharitable/ seditious/ slanderous & lying pistle offended and hurt many a good simple man/ and caused them to cast their books clean away never to look on them more/ nor to believe us what so ever we have or shall write/ thus hath he destroyed that which god hath thorough us hitherto builded/ and caused us both/ ye and the gospel to/ to be evil spoken of: besides the great rejoice and gaudy ministered to the enemies of the troth/ ye and some good men wish us both never to have been borne/ and say we be both full of poison. For doutelis Tindals' complexion is such/ that for all his holy protestations and holier feigned good intents here expressed of his own mouth/ yet had he liefer mar and destroy all/ and (as they say) set all at six and seven/ then he would have suffered the translation of this one word resurrectio to have tarried & aboden the judgement of Christ's church: so sore it gnaweth his heart to be corrected and warned of me/ but a fool and unlearned as he both reputeth me and telleth it me to my face/ For in good faith/ & as I shall answer before god/ ere he came to one place of the testament to be last corrected/ I told his scribe/ even him that wrote and correckted the testament for him/ that there was a place in the beginning of the uj cap. of the acts somewhat darkly translated at first/ and that I had mended it in my correction and bode him show it Tin. to mend it also/ if it be so seen unto him/ and I dare say he showed it him/ but yet because I found the fault and had corrected it before/ Tin. had liefer to have let it (as he did for all my warning) stand still darkly in his new correction where of the reder might take a wrong sense/ then to have mended it which place whether it standeth now clearer and trwer in my correction then in his/ let the learned judge. The place is this/ In those days as the number etc. where/ for that at he translateth widows: I say/ their poor needy/ which includeth both men and women/ for both were releifed by their daily almose and the greek word is the common gender to both/ and where Tin. saith/ daily ministration/ I say daily almose as Paul useth the same word two corin. ix. For after Tindalis translation/ it soundeth that the apostles should have had certain wedews of the hebrews to serve and minister unto them at their tables or in other uses/ and so the grudge to have risen/ that these wydews were despised and put out of office when the text truly and clearly translated showeth another sense far unlike it as the circumstance declareth. And if I had been guilty all these crimes which T. falsely imputeth unto me calling me vayngloriouse/ covetous/ curious/ sedyciouse/ factious a sour of heresies/ a denier of the general resurrection which I take god to record I never thought nor did it/ he would rather (if he had had such a godly zeal as he here cloaketh) ere he had thus openly & perpetually belied & slandered me/ first have come to me and warned me brotherly and patiently/ But god almighty thenseer & searcher of heart & reins how holy so ever our vizard words & works apere/ be judge at our departing between T. & me. I showed & now I show T. again where the scripture disallow his false opinion of the soulis to sleep/ & ye see how he beareth it/ I showed T. where I found faults long before this in his translation & now ye see that he do not only not mend it nor confess not his ignorance but rather call me heretic and belie me thus spitefully for my labour.  
wherefore I beseech George joy/ ye & all other to/ for to translate the scripture for them selves/ whether out of Greek/ Latyn or Hebrew. 
Tindal   
Here T. is afraid lest any man would steal away from him the glory and name of his translation: 
joy.  which neither I/ nor noman else is about to do/ he would have men translate for themself/ when we be all borne to profit our neighbours and for the common we'll/ by his foxisshe ensample he pretendeth as though I should steal away his glorious name for the translation/ & yet he saith & repeateth my words himself calling it but a diligent correction & no translation/ for it had been but a lie to call it my translation for translating & mending a few certain doubtful & dark places. But I doubt not/ but that after T. and me both/ there be or shall come/ which shall mend both our translations & peradventure call them theirs/ which I pray god send us/ and I/ for my part shall give place unto siche one with great and many thanks.  

Tindal  For this I protest/ that I provoke not joy ner any other man (but am provoked/ & that after the spytfullest manner of provoking) to do sore against my will and with sorrow of heart that I now do.  

joy.  If this be not a spiteful provokation to me/ thus to belie me/ to slander me as Tin. hath done/ let all that read both our talis be iuge/ and whether the englisshing of that word resurrectio be so spiteful a provocation to a meek modest christian man/ as thus so spitefully and slanderously to write against me. 
Tindal  T. saith I never can nor will suffer of any man that he shall go take my translation and correct it with out name. 
joy.  Lo here is a great matter wherefore this so patient a man should be offended and moved thus shamelessly to write into the offence and hurt/ ye into the destruction of all that is builded in Christ's church/ and perpetual infamy of his brother/ let every man beware how he meddle with T. works/ and especially take heed that he mend not/ nor yet correct them/ except he put to his name/ For how false so ever they be/ Tin. will not gladly have them mended as I perceive/ thinking that noman is able to correct him/ and yet under the cloak of hipocrysye himself desireth in the end of his first translation other men to mend and correct it/ this man belike when he translated it/ was neither man nor angel but god himself that cannot err nor lie/ he saith I have made such changing as himself dirst not do as he hopeth to have his part in Christ though the hole world should be given him for his labour. 
Tindal   
And I say/ I have made many changes which if T. had had such sight in the greek as he pretendeth & conferred it diligently with the greek as he saith he did/ he should have made the same changes himself/ which places I shall point him to here after/ but yet let Tindale look over his Testament once again and confer it a little better with the verity and greek to/ 
joy.  I would every man would compare my correction with his/ and mark well every change/ & he shall see that I changed some words & sentemcis/ which T. after me was compelled even as I did/ so to change & correct them himself.  
after that Tindals' correction was printed: it chanced me to turn here & there in his new diligently corrected testament so compared with the greek: as first in the beginning of i ca Ro. And there me thought his translation was not according to the text/ where Paul in his salutation appeareth to affirm that by three things especially/ as the scripture showeth it/ Criste was declared to be the son of god. First by power/ secondarily by the holy ghost/ thirdly in that he rose from death. where the text hath/ ex eo ꝙ resurrexit etc. which T. englissheth sense the time that he rose/ knowing not what/ Ex eo/ there signifieth/ For Christ was declared to be the son of god both by his godly power and also by the holy ghost often times before his resurrection & not after it/ as ye may see his power in doing miracles all before his resurrection/ the holigost also before it declaring him/ john. j.xv. & xuj Also in the xiiij ca j cor. how englissheth he there this word/ spiritus? which signifieth in that place the breath/ & voice of our tongue/ and yet T. saith. If I pray with tongues my spirit prayeth/ but my mind is with out fruit/ which sentence after his translation is contrary to Christ's saying that would have us to pray & worship his father in spirit. joan. iiij. ro. j In that chap. also what english giveth Tin. these words propheta & prophecy? which signify there/ the interpreter & interpretation or preaching of holy scriptures. And where Paul would that these interpreters or preachers should preach & declare the scriptures one after another before the congregation/ & not two or three of them all at once to avoid confusion/ For god (saith he) is not the author of confusion etc. T. even clean contrary to the text/ translateth thus: let the prophetis speak two at once or three at once. There were some heretics in paulis time which said that our bodies shude not rise the self same again/ but other disticte & several bodies: unto whose opinion (albe it I know well T. believeth it not) yet he ministereth a shrewd occasion in taking away the text by untrwly translating this sentence. 
1. co. 15  et unicuique seminum dat deus suum or proprium corpus/ (as hath the vulgar text) God giveth to every seed his own body/ and not a several body as T. translateth it/ For by this text Paul confuteth their heresy/ that say we shall not rise again with our own bodies/ but with some other several and distinct bodies from these which we now carry about. I marvel that T. calleth suum or proprium corpus/ a several body/ If I had thus translated these places he might well have said/ I had need go learn my donate & accidence again/ rather than to translate scriptures: had he not yet have said worse by me. But here peradventure Tin. will excuse him by the greek or by some hebrew phrase left therein/ as he telleth some simple readers that know neither of them both how they make against me in this word resurrectio: & as he boasteth himself in the beginning of this his godly pistle & also in his prologue/ saying that he hath compared the testament with the greek & wedded out of it many fautis (& yet in some place made it worse than it was before) which lake of help at the beginning & over sight did sow therein. 
Tindal  If ought seem changed (saith he) or not all together agreeing with the greek/ let the finder of the fault/ consider the hebrew phrase or manner of speech left in the greek words etc. 
joy.  So that T. in his translation/ if any fault be found/ would seem to flit from Greek to hebrew/ from the present tense to the future/ from person to person/ from nowmber to number/ yea & as it plainly appeareth in altering the text of Peter/ & in altering these said places from the latin text/ even clean from the truth of the text unto his own vain imaginations/ as every reder may well perceive. 
i. pe. 4.  If he were so well seen in the greek as he maketh himself/ doing such diligence in this his correction as he pretendeth & professeth/ he should have left out some of so many vain & fryvole notis in the mergent nothing corresponding nor expowning the text/ & have mended more faults in his text/ At the first opening of his book/ I chanced upon this gloze in the margin. 
i. joan. 3  Love is the first precept & cause of all other. And I looked on the other side/ & there I saw against it this other: Faith is the first commandment & love the second/ which gloss (except T. give us the third gloze to declare & conciliate these two) may apere contrary to the readers: how be it methinketh it not good so darkly & doutefully to gloze where the text is plain/ that we must go make gloze upon gloze/ & so at last lead men from the text to wander in gloss as it hath been in times passed: & peradventure Tin. would have given us the third gloze to/ had the margin have been able to receive it for other gloss/ gloss/ & all little to the purpose. 
Mat. 1  I marvel that after T. in his first translation our lady was married unto joseph/ & that now in his new correction she is but betrothed to him. If his first translation were true in this place/ why then did he correct it? And if it were false that she was married to joseph when she was there espied great with child/ how shall we prove that christ was conceived in wedlock: which thing Matthews mind is there to prove it/ & luke affirmeth the same/ the word translated into this latin word desponsata/ which word after my poor learning/ by the reason of the preposition/ De/ in composition signifieth more than the simple word sponsata/ & maketh the verb to bear with it more increase & fullness. 
luc. 1  Also this sentence in latin following/ priusquam congressi fuissent/ Tin. englesshith/ before they came to dwell together: in which whether he hath translated truly the mind of thevamgelistevangelist let the learned in Christ's church be judges. I would have thus translated it. when Mary/ his mother was married unto joseph/ before they had lain together/ she was espied to be with child: which was by the holy ghost. For she was saluted in wedlock & conceived christ by the holy ghost/ before she knew (that is) slept with her howsbonde/ as the order of the text & story told/ declareth. when T. hath mended these faults/ I shall show him more. And for all his great diligence in adding the pistles of the old Testament/ yet hath he miss the kushen in many placis/ & must be compelled to mend his fawtiss after mine ensample/ or else leave the reder as it were in his Maze seeking for some of the pistles where he shall never find them. 
●. cor. 14.  Paulis mind is that two or three one after another (though T. translateth two at once or three at once contrary to the text) may interpret scriptures in the church/ other men iuging & trying their interpretations by the scriptures. And if aught be revealed and given to any other that sitteth buy & heareth the first/ the first man should hold his peace & here him/ & not even anon to write any malicious & contentious pistle against him/ as doth T. against me. Paul commandeth us to do all things for the edifying & consolation of the church/ & not to destroy/ avert/ confound/ & inquyet it as hath T. done by his slanderous & seditious pistle. The mind & sense of one interpreter/ saith paul/ is subject unto another interpreter/ him to expend & judge it by scriptures faithfully & lovingly/ & shall not T. interpretation be then subject & judged by other men? will he not suffer another man to correct and mend his fawtis? but anon must break forth into raging & lying/ writing so slanderous & shameless a pistle upon his brother that so well deserveth upon his work? And if he be so blindly affeccionated as every man is/ with out the more grace unto his own works & sentence: yet ought he not to avenge himself on this manner/ so suddenly & headely casting sich confusion into among the congregation/ For god is not the author of confusion but of peace etc. And even here/ by this same troublous touch of T. may every indifferent reder see which of us stood on the true part/ whether it was I/ in translating that word other wise than he did/ or whether it was he after ward even continently in writing so slanderous & venomous a pistle declaring unto all indifferent godly & not affeccionated readers of what spirit the man was carried. But god give him a better mind/ and us both grace to forgive each other/ to repress all such carnal affectꝭ that we may be both revived & renewed with the spirit of peace & love/ that our spiritis departed from our bodꝭ might live with christ in heaven until our bodies after that sleep in the dust be awakened with the trumpet of god/ & resumed of our soulis to rise & come forth together into that glorious life & joyous glory/ perpetually to praise & magnify our father by his son our saviour in the holy ghost/ unto whom be glory and praise for ever Amen.  
Tindale verily might never abide it/ that I especially (whether he so thinketh of other men god knoweth) should translate/ write/ or meddle with the scriptures/ as though the holy ghost with his gifts were restrained unto only Tin. & might not breathe where him listeth/ as though T. were learned only/ & none but he. wherefore let every reder be warned and taught at this ensample & grievous tentation of this man (for I take it no nother wise) lest as Paul saith/ we be puffed up with coninge void all charity which edifieth. Let us not stand to highly in our own opinion/ lest while we apere learned/ we prove ourself fools/ & while we seem to stand fast/ we lie groveling on the ground gnawing the earth/ eating & devowering our christen brothers name & fame/ besmering & daubing each other with dirt and mire. 
psal. 55  But had it been my enemy that thus had unjustly reviled and vexed me/ I could have borne him/ And if my hater had thus oppressed me/ I could have had avoided him. But it was thou my noun fellow/ my companion in like peril and persecution/ my familiar/ so well known/ unto whom I committed so lovingly my secretis/ with whom gladly I went into the house of god. wherefore me thinketh he should have either borne & winked at the calling of this word Resurrectio the life after this/ sith it so signifieth/ or have patiently aboden other men's judgement/ rather then with so sclaunderes a pistle/ so suddenly to have rent and torn my name with so perpetual an Infamy and with so many feigned lies. which all God forgive the man as I would be forgiven my noun self Amen.  
The xxvij day of Februarye.