HUltam ®ti«J»alt y BR 350 ,T8 D34 1905 Dallmann, William, 1862- 1952. William Tyndale Painting in Hertford College, Oxford WILLIAM TYNDALE '^2 1941 :i.e Sngltalj Itbb MtlUam lallmann Jffourtli Ebitiott. %puiaeli ►i^ nUMED IN U. S. A. CONTENTS CHAPTER PAGE I. TYNDALE'S LIFE IN ENGLAND 9 II. TYNDALE'S WORK IN GERMANY 26 III, TYNDALE'S DEATH IN HOLLAND .. 47 IV. TYNDALE'S INFLUENCE 63 [51 ILLUSTRATIONS PAGE Tyndale - -- - Frontispiece Erasmus 10 Home of Sir John Walsh ._ 13 John Cochlaeus 15 Sir Harry Guildford 20 Bishop Tunstal 22 Henry VIII 39 Thomas More - 43 Sir Thomas Elyot 48 Charles V 50 Tyndale Betrayed 52 Castle of Vilvorde 54 Autograph of Tyndale 56 Tyndale Strangled and Burned 58 Miles Coverdale, Bishop of Exeter 64 Archbishop Cranmer 66 First Reading of Bible in St. Paul's, 1541 68 Edward VI 70 Bloody Mary .-. 72 Queen Elizabeth 73 Tyndale Monument 75 James I - 77 Statue of Tyndale in London 78 [71 WILLIAM TYNDALE CHAPTER ONE TYNDALE'S LIFE IN ENGLAND 1. Tyndale at School William Tyndale was born about 1494 in Gloucestershire, near Wales. About 1506 he went to Magdalen Hall, Oxford, and became Bachelor of Arts July 4, 1512, and Master of Arts July 2, 1515. Tyndale read the Greek New Testament with students of the college. Grocyn had learned Greek in Italy and was the first to teach it in Oxford in 1492. But the party of the "Trojans" opposed the study of Greek. One of the colleges had forbidden the en- trance of the Greek New Testament within its walls "by horse or by boat, by wheels or on foot." Richard Croke, professor of Greek at Leipzig, came back to Cambridge in 1518 to teach Greek. About 1519 Tyndale went to Cambridge, where Erasmus was teaching Greek and editing his Greek New Testament. In 1520 the magnificent Wolsey made his triumphal visit to Cambridge and was greeted with a most fulsome eulogy. [91 Holbein [10] Tyndale's Life in England Early next year Luther's works were burned at Paul's Cross in London, and at the Easter term they were burned at Cambridge — the cost for "drinks," etc., was two shillings. 2. Tyndale a Tutor About 1522 we find Tyndale as tutor in the family of Sir John Walsh at Little Sud- bury, in Gloucestershire, twelve miles north- east of Bristol, who had been the king's champion at the coronation of Henry VIIL "The continuous stream of Lutheran literature" began to pour into English sea- ports in 1521. Lutheran books, though rig- orously prohibited, were probably not un- known amongst the imports that floated up the Avon to the warehouses of the Bristol merchants. "There was talk of learning as well of Luther and Erasmus Roterodamus as* of opinions in the Scriptures. The said Master Tyndale being learned and which had been a student of divinity in Cambridge, and did many times therein shew his mind and learning." Sir John kept a good table, and the clergy were often invited. Tyndale had an uncomfortable way of crushing his opponents by clinching his arguments with chapter and verse of the Bible. As a result [111 Tyndale's Life in England they began to hate him and stayed away from the good dinners of Master Walsh rather than have the "sour sauce" of Tyndale's arguments. The clergy were very ignorant. A visitation at Salisbury in 1222 showed five out of seventeen clergymen could not trans- late the words of consecration of the Mass. Nearly three hundred years later Archbishop Warham complained the Canterbury monks "are wholly ignorant of what they read" in the divine service. A generation later, in the reign of Edward VI, Bishop Hooper of Gloucester examined 311 clergy; of these 168 were unable to repeat the Ten Com- mandments, 31 could not tell where they came from, 40 were unable to repeat the Lord's Prayer, about 40 could not name the author. In 1408 Archbishop Arundel had the Con- vocation of Canterbury expressly forbid any man to translate any part of the Scriptures into English or to read such translation with- out authority of the bishop, an authority not likely to be granted. The Bible was not even a part of the preparatory study of the preachers. Writing against Alexander Alesius to James V of Scotland, Cochlaeus, the notorious Romish theologian, says: "The [121 [131 Tyndale's Life in England New Testament translated into the language of the people is in truth the food of death, the fuel of sin, the veil of malice, the pretext of false liberty, the protection of disobe- dience, the corruption of discipline, the de- pravity of morals, the termination of con- cord, the death of honesty, the well-spring of vices, the disease of virtues, the instiga- tion of rebellion, the milk of pride, the nour- ishment of contempt, the death of peace, the destruction of charity, the enemy of unity, the murderer of truth!" In 1529 Latimer, at Cambridge, in his two famous "Sermons on the Card," urged the translation and universal reading of the Bible. Prior Buckenham objected in a ser- mon on "Christmas Dice": "Where Scrip- true saith, 'No man that layeth his hand to the plough and looketh back is meet for the kingdom of God,' will not the ploughman, when he readeth these words, be apt forth- with to cease from his plough, and then where will be the sowing and harvest? Likewise, also, whereas the baker readeth, 'A little leaven leaveneth the whole lump,' will he not forthwith be too sparing in the use of leaven, to the great injury of our health? And so, also, when the simple man [141 JOHN COCHLAEUS [151 Tyndale's Life in England reads the words 'If thine eye offend thee, pluck it out and cast it from thee,' incon- tinent he will pluck out his eyes, and so the whole realm will be full of blind men, to the great decay of the nation and the mani- fest loss of the king's grace. And thus, by reading of Holy Scriptures, will the whole kingdom be in confusion." (Demaus, Life of Latimer, p. 77.) "Some years before the rise of the Lu- theran heresy there was in morals no disci- pline, in sacred literature no erudition, in divine things no reverence; religion was almost extinct," are the words of Cardinal Bellarmine. So it need not surprise us that Tyndale was soon suspected of heresy when he al- ways proved his points with the Bible. The outspoken young scholar caused many an uneasy hour to Lady Walsh, who would re- mind him that bishops and abbots having an income of hundreds of pounds yearly held views the very opposite of his; and "were it reason, think you, that we should believe you before them?" Of course it was difficult for a moneyless young scholar to answer such an argument from such a source. In order to strengthen his position with his fl6] Tyndale's Life in England wavering hostess by the testimony of Eras- mus, whose fame was resounding through Europe, Tyndale translated his Handbook of a Christian Soldier, and Sir John Walsh and his lady were won over to his opinions, and the clergy were no more invited. 3. Tyndale Preaches Tyndale often preached in the near-by little church of St. Adeline and even on St. Austin's Green of Bristol. His preaching was fiercely attacked by the clergy. "These blind and rude priests, flocking together to the ale-house, — for that was their preach- ing-place, — raged and railed against him, affirming that his sayings were heresy, add- ing moreover unto his sayings, of their own heads, more than ever he spake." 4. Tyndale is Tried Tyndale was secretly accused to Chan- cellor John Bell, and preparations to con- demn him were quietly made. Summoned to appear, Tyndale went, though fearing that evil was intended, and "prayed in his mind heartily to God to strengthen him to stand fast in the truth of His Word." "When I came before the Chancellor, he threatened me grievously and reviled me and rated me Tyndale 117] Tyndale's Life in England as though I had been a dog." But Tyndale's defense seems to have been ably conducted, for he left the court neither branded as a heretic nor even forced to swear off any- thing; "folk were glad to take all to the best," as Sir Thomas More wrote. 5. Tyndale Does Some Thinking Tyndale thought long and hard why the clergy should oppose so violently the opin- ions taken from the Bible and in his doubts consulted "a certain doctor that had been an old chancellor before to a bishop," prob- ably William Latimer, the Oxford Humanist. His doubts were resolved in a most unex- pected manner. "Do you not know," said the Doctor, "that the Pope is the very Anti- christ which the Scripture speaketh of? But beware what you say; for if you shall be perceived to be of that opinion, it will cost you your life. I have been an officer of his, but I have given it up and defy him and all his works." Convinced of this, Tyndale was also con- vinced that, to save the Church, the com- mon people must have the Bible in their own tongue. He was no dreamer or fanatic; with a clear eye he saw the seat of trouble, [181 Tyndale's Life in England and with a glowing heart and firm will he set about to seek the only remedy. "I per- ceived how that it was impossible to estab- lish the lay people in any truth except the Scripture were plainly laid before their eyes in their mother tongue that they might see the process, order, and meaning of the text." "In this they be all agreed, to drive you from the knowledge of the Scripture and that ye shall not have the text thereof in the mother tongue and to keep the world still in darkness, to the intent they might sit in the consciences of the people through vain superstition and false doctrine, to satisfy their filthy lusts, their proud ambition, and unsatiable covetousness and to exalt their own honor above king and emperor, yea, above God Himself, . . . which thing only moved me to translate the New Testament." "Communing and disputing," says Fox, "with a certain learned man, he drove him to that issue that the learned man said, 'We were better to be without God's laws than the Pope's.' Master Tyndale hearing that, answered him, 'I defy the Pope and all his laws,' and added. If God spare my life, ere many years I will cause a boy that driveth the plow shall know more of the Scripture 119] SIR HARRY GUILDFORD 1201 Tyndale's Life in England than thou doest.' " This became known; the priests waxed fiercer in their opposition; they charged him with heresy; they hinted at burning him. 6. Tyndale Goes to London With an introduction to Sir John's friend, Sir Harry Guildford, Controller of the Royal Household, Tyndale in 1523 went to London to see the new bishop, Cuthbert Tunstal, whom Erasmus had praised for his love of learning. As proof of his scholarship Tyn- dale took with him "an oration of Isocrates which I had translated out of greke in to English." Two years before Tyndale's arrival in London it was discovered that Luther's books had been imported in such numbers that Wolsey required all to deUver up the works of the arch-heretic to the church authorities; yet the books were brought in by the mer- chants who traded with the Low Countries. Henry himself, who loved theological con- troversy and prided himself on his ortho- doxy, had written against Luther and been rewarded for his zeal by the title of "De- fender of the Faith," still fondly cherished as the most honorable of all the distinctions of the English sovereigns. [21] r^s.vv I^L r ■ d ^V \ ^ f I i L>i:j--^.',>,^ .. , . ^ 1 1 BISHOP TUNSTAL 122] Tyndale's Life in Etigland The example of the king was, of course, followed by the clergy; the pulpits re- sounded with fierce denunciations of the "detestable and damnable heresies" of that "child of the devil" who had ventured to resist the authority of the Pope. The atten- tion of Parliament was directed to the re- ported spread of Lutheranism in the Univer- sity of Cambridge, and it was proposed to search the suspected colleges, which, how- ever, Wolsey forbade. Until he could see Tunstal, Tyndale preached in St. Dunstan's-in-the-West, cor- ner of the Strand and Fleet Street, and greatly impressed Humphrey Monmouth, a wealthy, educated, and traveled cloth merchant, later an alderman and a sheriff, who lived near the Tower. Tyndale gained the sympathy of the generous merchant, who himself had begun "to be a Scripture- man" and whose special pleasure it was to assist needy scholars. Tunstal accorded an interview to Tyn- dale, acknowledged the scholarship of the stranger, but said his house was full and advised the young man to seek a place else- where. "The priest came to me again," says [23] Tyndale's Life in England Monmouth, "and besought me to help him; and so I took him into my house half a year; and there he lived like a good priest, as methought. He studied most j5art of the day and of the night at his book; and he would eat but sodden meat by his good will and drink but small single beer. I never saw him wear linen about him in the space he was with me. I did promise him ten pounds sterling to pray for my father and mother their souls and all Christian souls." For this kindness to Tyndale, Monmouth was imprisoned in the Tower. Sir Thomas More, while fiercely fighting Tyndale's doc- trines, admits that "before he went over the sea, he was well known for a man of right good living, studious and well learned in the Scripture, and looked and preached holily." Monmouth bought and studied the works of Luther and had all the usual marks of the "detestable sect of Lutherans." Hither- to Tyndale "seems to have looked up to Erasmus as the great light and guide of the age and the true reformer of religion; now he heard of a greater Reformer, whose words of more impressive eloquence, and, still more, whose conduct of more resolute de- termination, had achieved what Erasmus [24] Tyndcde's Life in Erigland had rather recommended than attempted. . . . There can be no question that from this time onwards Luther occupied the highest place in his esteem and exercised very consider- able influence over his opinions," says Demaus. Tyndale saw men led to prison and to death for having Luther's writings, and he knew well a Bible translation would be still more dangerous. At last the simple-minded scholar "understood not only that there was no room in my lord of London's palace to translate the New Testament, but also, that there was no place to do it in all England." Tyndale was not the man to put his hand to the plow and then draw back; if only a life of exile could do the work, a Hfe of exile he would accept. "To give the people the bare text of Scripture, he would offer his body to suffer what pain or torture, yea, what death His Grace [Henry VIII] would, so that this be obtained." [251 CHAPTER TWO TYNDALE'S WORK IN GERMANY About May, 1524, Tyndale sailed to Ham- burg, unto "poverty, mine exile out of mine natural country, and bitter absence from my friends, the hunger, the thirst, the cold, the great danger wherewith I was every- where compassed, the innumerable other hard and sharp fightings which I had to endure." 1. Tyndale at Wittenberg Wittenberg was "the common asylum of all apostates," as Duke George of Saxony styled it; "the little town which had sud- denly become the sacred city of the Refor- mation," as Green puts it, rightly; for Scultetus says of certain travelers, "as they came in sight of the town, they returned thanks to God with clasped hands, for from Wittenberg, as heretofore from Jerusalem, the light of evangelical truth had spread to the uttermost parts of the earth." "Guillelmus Daltici ex Anglia" registered at Wittenberg on May 27, 1524 — none other than William Tyndale. On the 30th we find the name of Matthias von Emersen of Ham- burg, nephew of widow Margaret von Emer- [26] Tyndale's Work in Germany sen, who entertained Tyndale. "Guilhelmus Roy ex Londino" registered on June 10, 1525 — William Roy, Tyndale's helper. At Wittenberg, Tyndale "had conference with Luther and other learned men in those parts," Fox says. Free from danger, Tyn- dale settled down to his life-work. He used the 1522, third, edition of Erasmus's Greek New Testament and "systematically con- sulted" Luther's German New Testament. Froude says Tyndale translated under Lu- ther's "immediate direction," and Green speaks of "Tyndale's Lutheran translation." 2. Tyndale at Cologne In the spring of 1525 Tyndale went to Hamburg to send to Monmouth for the ten pounds left with him, and at the same time he sent "a little treatise," Bugenhagen's Letter to the English? Hans Collenbeck brought the money, and Tyndale and Roy went to Cologne, where Peter Quentel was to print three thousand copies. John Cochlaeus, whom the papists call "the scourge of Luther," was in Cologne and heard the printers boast that all England in a short time would become Lutheran. [27] Tyndale's Work in Germany "Inviting, therefore, some printers to his lodgings, after they were excited with wine, one of them in private conversation dis- closed to him the secret by which England was to be drawn over to the party of Luther, viz., that there were at that very time in the press 3,000 copies of the Lutheran New Testament, translated into the English lan- guage, and that they had advanced as far as the letter K in the order of the sheets." These are Tyndale's "Matthew and Mark," of which we read. Cochlaeus got Hermann Rinck, a senator of Cologne, well known to the Emperor and the King of England, to procure the order to stop the printing, and the King, Cardinal Wolsey, and Fisher, the Bishop of Rochester, were warned by Cochlaeus to keep a sharp lookout in all the seaports of England "to prevent the importation of the pernicious merchandise." 3. Tyndale at Wonns About October, 1525, Tyndale fled to Worms, "full of the rage of Lutheranism," according to Cochlaeus, and Peter Schoeffer printed three thousand octavo Testaments. Tyndale's New Testament is often called [28] Tyndale's Work in Germany "Luther's New Testament in English." Why? 1. Compare Luther's German Testament of September, 1522, with Tyndale's English Testament of 1525, and it is clear at a glance that Tyndale's is Luther's in miniature: the appearance of the page, the arrangement of the text, the inner margin for the references and the outer one for the explanations, the "pestilent glosses" — all are the same. 2. The "pestilent glosses," as Henry VIII called them, or marginal notes of Tyndale's, are literally taken from Luther or reproduced from Luther; some are original with Tyn- dale. 3. The translation is from the original Greek, but Luther's was used systematically. 4. In Tyndale's prolog many passages have been borrowed from Luther, "as the reader speedily begins to suspect from the charac- teristic ring of the sentences." Two pages are taken almost word for word from Lu- ther. A comparison of the two "fully justi- fies the assertion that he reproduced in English Luther's German Testament," as the Athenaeum says. Dr. Edward Lee, the King's almoner, on December 2, 1525, wrote Henry VIII from Bordeaux: "An Englishman, at the solicita- tion and instance of Luther, with whom he 129] Tyndale's Work in Germany is, hath translated the New Testament into English and within a few days intendeth to return with the same imprinted into England. I need not to advertise Your Grace what infection and danger may ensue hereby if it be not withstanded. This is the next [nearest] way to fulfil [fill full] your realm with Lutherans. For all Luther's opinions be grounded upon bare words of Scrip- ture. . . . All our forefathers, governors of the Church of England, have with all dili- gence forbid English Bibles. . . . The in- tegritj^ of the Christian faith within your realm cannot long endure if these books may come in." In vain all warnings. Early in 1526 both editions were smuggled into England in bales of cloth and in sacks of flour. "It came as part of the Lutheran movement; it bore the Lutheran stamp in its version of eccle- siastical words," writes Green. It seems the Hansa merchants brought the books to their house, the Steelyard, on the Thames Embankment, and then to All Hallows' Church in Honey Lane. From here they were spread by Dr. Fornan and his curate, Thomas Garret. "The first Religious Tract Society," as [30] Tyndale's Work in Germany Green calls them, were the "Christian Breth- ren," a society formed to spread Tyndale's New Testament and Luther's writings, the first English Lutheran Men's Club or Pub- licity Bureau. George Herman, an Englishman of Ant- werp, in 1526 sold the New Testaments to Simon Fish, a lawyer, who sold them to Robert Necton, many of them, at sundry times, five or ten at a time. Necton sold seven in Suffolk "for 7 or 8 groats apiece," and others in London. Richard Bayfield bought two unbound for 3s. 4d. At divers times he sold 15 or 16 to Constantine. About May, John Pykas, a baker of Colchester, "bought a New Testament in English, and paid for it four shillings, which New Testament he kept and read it througli many times," as he testified on trial before Tunstal, March 7, 1528, in the chapel of that very palace where Tyndale had in vain asked the bishop's patronage. At Michaelmas, 1526, John Tyball of Steeple Bumstead in Essex and Thomas Hilles bought in London from Robert Barnes two testaments at 3s. 2d. each, and he showed the book to the curate of the village. [31] Tyndale's Work in Germany On March 15, 1528, Tunstal writes Wolsey during the past year Theodoric, a Dutchman of Antwerp, had twice brought "many testa- ments in Enghsh." John Raimund, or Endhoven, suppUed over 700 English New Testaments to book- seller Francis Byrkman. In the summer, Standish, bishop of St. Asaph, got hold of a copy and brought it to Cardinal Wolsey; it was resolved that the English New Testament should be pub- licly burned wherever discovered. In Sep- tember Tunstal, at Paul's Cross, condemned the New Testament to be burned; in Octo- ber he called it the work of "many children of iniquity, maintainers of Luther's sect, bhnded through extreme wickedness, wan- dering from the way of truth and the Cath- olic faith," and he warned all to deliver up their English Testaments; yet he confessed in his diocese the New Testaments were "thick spread." On November 21 Cardinal Campegi at Rome wrote Wolsey he has heard with pleasure of the burning of the Bibles brought in by "the abominable sect"; nothing "could be more pleasing to Almighty God." It was a safe business venture to reprint [32] Tyndale's Work in Germany Tyndale's translation, and before the end of 1526 Christopher of Endhoven pirated two thousand copies at Antwerp. Warham would put an end to the heretical book by buying it up, and he spent nearly seventy pounds (about $5,000 today) before he gave up the "gracious and blessed deed, for which God should reward him hereafter," as Bishop Nix of Norwich prayed; he also contributed ten marks (about $500 in our money) to buy and burn Bibles in 1527. Thomas Garret, a curate of London, had Tyndale's New Tes- tament, which he sold at Oxford "to such as he knew to be lovers of the Gospel." Car- dinal Wolsey arrested him and his friend Dalaber and flung the Bibles into the fire. Sure of buyers among friends and ene- mies, the Dutch printers again pirated an edition of Tyndale, and London was once more supplied. In 1528 John Ruremond, a Dutchman, got into trouble by printing 1,500 of Tyndale's New Testaments and bringing 500 into England. In 1527 it was reported by many that even the king himself "wolde that they shulde have the arroneous boks"; and "marchants and such that had ther abyding not ferre from the see," were greatly infected; and that from the college Tyndale [33] Tyndale's Work in Germany at Cambridge which sent the most priests into his diocese not one had come into Nor- folk lately "but saverith of the frying pan, tho' he speke never so holely." Coming from the Treaty of Cambray, concluded August 5, 1529, which embraced "the forbidding to print or sell any Lutheran books," Bishop Tunstal stopped over at Ant- werp to seize Tyndale's New Testament. Augustine Packington offered to buy all unsold copies. "Gentle Master Packington," said the bishop, "deemyng that he hadde God by the toe, whanne in truthe he hadde, as after he thought, the devyl by the fiste, do your diligence and get them for me; and with all my heart I will pay for them what- soever they cost you, for the books are erro- neous and nought, and I intend surely to destroy them all and to burn them at Paul's Cross." And so forward went the bargain: the bishop had the books; Packington had the thanks; Tyndale had the money — to print more Bibles. Of Tyndale's quarto fragment only a single imperfect copy remains; and of the three thousand octavo, one, incomplete, in St. Paul's Cathedral, and the other, without the title-page, in the Baptist College at [34] Tyndale's Work in Germany Bristol; all the rest were destroyed by the papists. It has been estimated that about 30,000 Bibles were imported into England from 1526 to 1536. Tyndale likely studied Hebrew among the Jews at Worms, whose ancient synagog was built, according to tradition, shortly after the destruction of the Temple by Nebuchad- nezzar. Here Tjnidale met Hermann von dem Busche, who, according to Spalatin's diary under date of August, 1526, said Tyn- dale "was so learned in seven languages — Hebrew, Greek, Latin, Italian, Spanish, En- glish, French — that in whichever he spoke you would think it was his native tongue." Before the close of 1526 Tyndale printed at Worms his famous Prolog to the Epistle to the Romans. Robert Ridley condemns it as "full of the most poisoned and abom- inable heresies that can be thought of," and Sir Thomas More attacks it for "bringing its readers into a false understanding of St. Paul." Demaus says: "Nothing could show more strikingly than this work the great ascendency which the German Re- former had now obtained over the mind of Tyndale. The Introduction to the Romans is in truth hardly an original work but is [351 Tyndale's Work in Germany much more correctly described as a trans- lation or paraphrase of Luther's preface to the same epistle." 4. Tyndale at Marburg In 1527 Philip of Hessen founded the first Protestant university at Marburg. One of the professors was Hermann von dem Busche, a pupil of Reuchlin, the first German Hebraist. Busch is said to be the first nobleman to forget his rank so far as to become a teacher in the schools; he was professor of poetry and oratory. He had kept up a correspondence with the English- man, and it is supposed Tyndale went to this quiet inland city to escape persecution. On May 8, 1528, Hans Lufft printed at "Malborow" Tyndale's Parable of the Wicked Mamraon, a treatise on Justifica- tion by Faith. "The choice of subject may fairly enough be considered an indication of the paramount influence which Luther now exercised over the mind of Tyndale; and indeed there are several striking similarities of sentiment and expression which were most certainly suggested by the writings of the great German Reformer," says Demaus. The Archbishop of Canterbury condemned [36] Tyndale's Work in Germany it as "containing many detestable errors and damnable opinions"; it was also con- demned by a body of prelates and doctors summoned by Henry VIII; Sir Thomas More uniformly called it "The Wicked Book of Mammon," "a very treasury and well-spring of wickedness," "a book by which many have been beguiled and brought into many wicked heresies." At this time there appeared also at "Mal- borow" The Obedience of a Christian Man. It defends the Reformers from the charge that "they caused insurrection and taught the people to disobey their heads and gov- ernors and to rise against their princes and to make all common and to make havoc of other men's goods." In this work Tyndale charged the papists with having corrupted the Sacraments. Baptism and "the Sacra- ments of the Body and Blood of Christ" had promises annexed to them and were therefore true Sacraments. "Scripture hath but one sense, which is the literal sense, . . . whereunto if thou cleave, thou canst never err or go out of the way. And if thou leave the literal sense, thou canst not but go out of the way." No wonder Sir Thomas More pours out the vials of his wrath upon this [371 Tyndale's Work in Germany book: "He hath not only sowked out the most poison that he could find through all Luther's books, or take of him by mouth and all that hath spette out in this book, but hath also in many things far passed his master." This book strengthened the Lutherans in England: Bilney and Bainham, for instance, repented of their recantation and bore the cruel death by fire with remarkable courage. It also gave to the Reformers a definite aim and purpose. It fell into the hands of Anne Boleyn, and through her Henry VIII read it. "This book is for me and all kings to read," he said and took into his own hands the reins of power hitherto held by Cardinal Wolsey. Wolsey founded Cardinal College, now Christ Church, at Oxford, for the pur- pose of opposing Lutheranism, and among his last words were for the king "to depress this new sect of Lutherans." In 1529 Tyndale sailed from Antwerp to Hamburg, was shipwrecked, and lost every- thing. He came to Hamburg, lodged with widow Margaret von Emersen from March 28 till December. Here Miles Coverdale helped him get out the five books of Moses in English. By February Bugenhagen had [38] Holbein HENRY VIII Tyndale's Work in Germany established Lutheranism in Hamburg, and so Tyndale was safe there now. Tyndale's translation of the five books of Moses "v^as "Emprented at Malborow in the lande of Hesse by me Hans Luft the yere of our Lorde M.CCCCC.XXX. the XVII dayes of Januarij." Tyndale followed Lot- ter's edition of Luther's translation, though not with the "slavish deference of a copyist, as he is sometimes said to have done." In the glosses "the spirit and even the style of Luther is distinctly visible," says Westcott. "Perhaps it would have been better if Tyn- dale had in this matter more closely fol- lowed his German predecessor; for the greatest of Tyndale's admirers must admit that his keen sarcasms are by no means so suitable an accompaniment to the sacred text as Luther's topographical and exposi- tory notes," says Demaus. Some called him "nothing more than an English echo of the great German heresiarch." "Those best ac- quainted with the theology of the English Reformation will be the first to admit that we shall look in vain in Cranmer, Latimer, or Ridley for any such clearness of appre- hension and precision as here displayed by Tyndale." [40] Tyndale's Work in Germany In May, 1530, Bishop Nix of Norwich begged the king to kill the rumor he fa- vored the New Testament; otherwise he could not check the growing Lutheranism in his diocese. The king called some thirty divines to Westminster, and on the 24th they condemned the free circulation of Old or New Testament. The next day the king in the Star Chamber said it was not necessary for the commons to have the Bible in English; at present it would only do harm. Within fifteen days all copies were to be given up to the church officers. In the same month Tunstal made another big bonfire of New Testaments and other Lutheran books. From the Reichstag at Augsburg Cardinal Campegi on June 28 wrote King Henry so worthy a deed added great glory to his name. Six months later Latimer wrote the king three or four of the divines had favored the English Bible but were overborne by the majority. In November Tyndale's brother John, Thomas Patmore, and a young man living near London Bridge were jailed by Chan- cellor Thomas More for "receiving of Tyn- dale's testaments and divers other books and delivering and scattering the same." Each 141] Tyndale's Work in Germany of them was set upon a horse, and their faces to the horse's tail, and paraded to the Standard in Chepe, where they threw their said books into a great fire. They were fined, Patmore 100 pounds. Early in March Tyndale's friend Thomas Hitton was burned. His soul went "straight from the short fire to the fire eternal. . . . The devil's stinking martyr," writes St. Sir Thomas More. In August little Bilney perished in the flames. Richard Bayfield of Cambridge three times brought great loads of New Testaments into England, also five of Luther's works, five of Melanchthon's, four of Brenz's, three of Bugenhagen's, and others. In November Sir Thomas More seized a load. About Easter, 1531, he was betrayed by George Constantine and burned on December 4. John Tewkesbury, a leather merchant, perished in the same month in the same manner for the same offense. In January, 1532, Thomas Dusgate, or Benet, a graduate of Cambridge, was burned. In March Hugh Latimer was arrested. Through one Hacker over hundred Bible - readers were punished. [42] THOMAS MORE 1431 Tyndale's Work in Germany The bitterest of all Tyndale's writings is his Practice of Prelates, a sort of historical summary of the "practices" by which Pope and clergy gradually grew up from poverty and humility into that universal supremacy enjoyed by them in Tyndale's time. On March 7, 1528, Bishop Tunstal licensed Sir Thomas More, his "Demosthenes," to read the books of Lutheran heresy and reply to them. More attacked "the pestilent sect of Luther and Tyndale" in his Dialogue and in 1531 Tyndale printed in Amsterdam his Answer in defense of the Reformation. More felt constrained to reply in his Confutation in May, 1532, and the work of opposing Tyn- dale kept him busy till the day of his death: in all he wrote about one thousand folio pages against the Reformer. The Confuta- tion is extremely tedious and virulent — "Not to speak of the ribald abuse poured forth in season and out of season upon Lu- ther, the language applied to Tyndale is altogether unpardonable," says Demaus. A few years before Tyndale had left England poor and unknown; now his fame resounded through all England. Sir Thomas More, Lord Chancellor of England, chief legal adviser of Henry VIII at a most mo- [441 Tyndale's Work in Germany mentous crisis in English history, felt com- pelled to write against Tyndale. What stronger proof of Tyndale's power could be asked? According to Anthony Wood, More was "one of the greatest prodigies of wit and learning that England ever before his time had produced," and Tyndale entered the arena against him and in several impor- tant points remained master of the field. More had vowed, "I shall leave Tyndale never a dark corner to creep into able to hide his head in." Now he had to confess, "Men thought his Confutation overlong and therefore tedious to read," a sad confession that the great wit of the age and chancellor of the realm had gotten the worst of the controversy. In 1532 The Exposition of the Sermon on the Mount was printed, the ablest of Tyn- dale's expository works. George Joy says that in reality "Luther made it, Tyndale only but translating and powdering it here and there with his own fantasies." "The coincidences between Tyndale's Exposition of the Sermon on the Mount and that of Luther, though fewer, are even more worthy of notice" than usual, says Westcott. This great scholar also speaks of the "profound 145] Tyndale's Work in Germany influence which Luther exerted upon his [Tyndale's] writings generally. The extent to which Tyndale silently incorporated free or even verbal translations of passages from Luther's works in his own has escaped the notice of his editors. . . . Tyndale's Prolog to his quarto Testament, his first known writing, almost at the beginning introduces a large fragment from Luther's Preface to the New Testament. There is indeed a ring in the opening words which might have led any one familiar with Luther's style to suspect their real source." When the plague visited Germany in 1530 and carried off Francis Lambert of the Mar- burg University, a devoted friend of Tyn- dale, the Englishman left Marburg and went to Antwerp. [46] CHAPTER THREE TYNDALE'S DEATH IN HOLLAND On June 18, 1528, Wolsey ordered Ambas- sador John Hackett to have the ringleaders of the EngHsh Lutherans abroad arrested. The EngHsh merchant Richard Herman, a citizen of Antwerp, was jailed, but Tyndale escaped. Friars John West and Flegh and senator Hermann Rinck of Koeln also failed to find Tyndale. In November, 1530, Cromwell sent Ste- phen Vaughan to get Tyndale to come back to England. The reformer refused; he did not trust the king's promises. Any wonder? Tyndale's learned friend William Tracy, in his will of October 5, 1530, confessed his belief in salvation through Christ alone, rejected all other mediators, would bestow no money for the buying of prayers for his soul. His body was dug up and burned! The new ambassador to the kaiser, Sir Thomas Elyot, was ordered to take Tyndale forcibly and send him to England for punish- ment. Easily said, not easily done. More tells Erasmus that Tyndale, "the heretic of our land, is in exile both nowhere and every- where." With Cranmer at the Reichstag at [471 SIR THOMAS ELYOT Holbein 148J Tyndale's Death in Holland Regensburg in 1532, Elyot writes Norfolk on March 14, as Tyndale "is in wit movable, semblably so is his person uncertain to come by." Richard Herman was jailed for eight months 1528 — 9 for supporting Tyndale and helping "to the setting forth of the New Testament in English." In 1534 he begged Queen Anne Boleyn to be restored to his privileges. On May 14 the queen asked Cromwell to restore him. In November, 1534, came the revised second edition of the New Testament — "Tyndale's noblest monument." The prologs and glosses "have to a considerable extent been translated from the German of Luther." An edition de luxe, printed on vellum, with capitals and woodcuts illuminated, on its gold edges inscribed in red paint, one on each face, the three words Anna Regina Angliae, was gratefully sent to the queen. Ever since the middle of 1534 Tyndale had found a home with Thomas Poyntz at Antwerp in "The English House," granted to the English merchants with special priv- ileges as far back as 1474. Tyndale also practiced what he preached: justification produced sanctification. "He reserved for Tyndale [49] CHARLES V 1501 Tyndale's Death in Holland himself two days in the week which he named his days of pastime, namely, Mon- day and Saturday." One was devoted to relieving English refugees; on the other "he walked round about the town, seeking out every corner and hole where he suspected any poor person to dwell, and where he found any to be well occupied and yet overburdened with children or else aged or weak, those also he plentifully relieved; and thus he spent his two days of pastime." Rigorous laws were passed year after year to check the progress of Lutheran doctrines. In October, 1529, Charles V or- dained that the "reading, purchasing, or possessing any proscribed books or any New Testaments prohibited by the theologians of Louvain, attendance at any meeting of her- etics, disputing about Holy Scripture, want of due respect to the images of God and the Saints" were crimes for which "men were to be beheaded, women buried alive, and the relapsed burnt." In spite of these ter- rible measures, Lutheranism continued to make rapid progress; the Emperor in re- venge issued fresh edicts, more severe than before. Informers were encouraged by a share in the confiscated goods of all con- [51] TYNDALE BETRAYED [52] Tyndale's Death in Holland victed heretics, and lest the officials should be mild, all who were remiss were punished. The inquisition had full authority to seize all suspected persons, to torture, to execute, without appeal from their sentence; and these tyrannical powers they exercised with relentless cruelty. Charles V was not one whit less ferocious than his son PhiHpII. From these bloody measures Tyndale was safe in the "English House"; outside he had no protection. His enemies thirsted for his blood. Henry Philips, a smooth, treacherous vil- lain, came over and won the confidence of the simple-minded scholar, who lent him forty shillings. The plans being ripe, the Judas Philips invited the translator out to dinner and then arrested him through the Emperor's attorney, brought from Brussels, and put him in charge of Adolph Van Wesele, Lieutenant of the Castle of Vilvorde, the great state prison of the Low Countries, May 23 or 24, 1535. So skilful, secret, and prompt had been the arrest that probably no one knew of it till the Emperor's Pro- cureur- General, the terrible Pierre Dufief, came to search Tyndale's chamber and carry off his books, papers, and other effects. [53] [54] Ty7idale's Death in Holland The English merchants, aggrieved by the loss of an esteemed friend and by this treacherous assault on their rights and priv- ileges, wrote to the Queen Regent, Mary of Hungary, entreating her to release Tyn- dale. King Henry VIII and Cromwell were appealed to, and Cromwell, with the king's consent, wrote to Carondolet, Archbishop of Palermo, and the Marquis of Bergen- op - Zoom, two of the most influential members of the Imperial Government. Poyntz de- livered the letters, suffered labor, loss, im- prisonment, risked his life for his friend; but it was in vain. As Paul in prison converted the jailer of Philippi, so Tyndale in prison converted the keeper, his daughter, and others of his household; and the rest that became ac- quainted with him said that if he were not a good Christian man, they could not tell whom to trust. Even the Procureur- General called him "a learned, good, and godly man." A single Latin letter, written to the Governor of the Castle, Antoine de Berghes, Marquis of Bergen-op-Zoom, is all the auto- graph we have of this noble man of God; it is as follows: "I beheve. Right Worshipful, [55] r^ 3 i V If I- 'I ^l I ,v<=> 5^ i 4 i ^i_ Sill « "i - « -s 5 [561 Tyndale's Death in Holland \ that you are not ignorant of what has been determined concerning me [by the Council of Brabant]; therefore I entreat Your Lord- ship, and that by the Lord Jesus, that, if I am to remain here during the winter, you will request the Procureur to be kind enough to send me from my goods, which he has in his possession, a warmer cap; for I suffer extremely from cold in the head, being afflicted with a perpetual catarrh, which is considerably increased in this cell. A warmer coat also, for that which I have is very thin; also a piece of cloth to patch my leggings: my overcoat is worn out; my shirts are also worn out. He has a woolen shirt of mine, if he will be kind enough to send it. I have also with him leggings of thicker cloth for putting on above; he also has warmer caps for wearing at night. I wish also his per- mission to have a lamp at evening, for it is wearisome to sit alone in the dark. But above all I entreat and beseech Your Clem- ency to be urgent with the Procureur that he may kindly permit me to have my He- brew Bible, Hebrew grammar, and Hebrew dictionary that I may spend my time with that study. And, in return, may you obtain your dearest wish, provided always it be [571 158] Tyndale's Death in Holland consistent with the salvation of your soul. But if, before the end of the winter, a dif- ferent decision be reached concerning me, I shall be patient, abiding the will of God to the glory of the grace of my Lord Jesus Christ, whose Spirit, I pray, may ever direct your heart. Amen. W. Tindale." James Masson, known as Latomus, who had attacked Erasmus and also Luther, writes: "When William Tyndale was in prison for Lutheranism, he wrote a book on the theme 'Faith Alone Justifies before God'; this he called his key to the healthy understanding of Sacred Scripture. We re- plied in three books" — rather mildly. The doctors of Louvain had thanked Beaton for burning Patrick Hamilton in Scotland and promised "there shall be those among externe nations which shall imitate the same." Now they had the opportunity to imitate, and they used it. Tyndale was tried for heresy. "It is no great matter whether they that die on account of religion be guilty or innocent, provided we terrify the people by such examples; which gen- erally succeeds best when persons eminent for learning, riches, nobility, or high station are thus sacrificed," said Ruwart Tapper, [59] Tyndale's Death in Holland Doctor of Theology, Chancellor of the Uni- versity of Louvain, one of the judges, fore- most among the accusers of Tyndale and most relentless in opposition to him. "If they shall burn me, they shall do none other thing than that I look for," Tyn- dale had said long ago when they were burning his Bibles; "there is none other way into the kingdom of life than through persecution and suffering of pain and of very death, after the ensample of Christ." On August 5 James de Lattre, inquisitor apostolic of the Low Countries, deeded his powers to Ruard Tapper. Soon after, Tyn- dale was degraded, likely in the usual manner. To the bishops seated on a high platform the victim was led, robed in his priestly vestments, and made to kneel. His hands were scraped as a symbol of the loss of the anointing oil; the bread and the wine were placed in his hands and then taken away; he was stripped of his vestments and clothed as a layman. The presiding bishop then turned him over to the secular officer. The martyr sent a letter to Poyntz by the keeper of the castle, who warmly com- pared Tyndale's behavior in prison with that of the apostles. [60] Tyndale's Death in Holland Early in October, 1536, Tyndale was strangled to death, and then his body was burned. "He cried at the stake with a loud voice, 'Lord, open the King of England's eyes!' " Tyndale's dying prayer was heard. At the very time of the martyr's fiery death the first Bible printed on English soil came from the press, printed by the king's own patent printer Berthelet, or Godfrey. It was Tyndale's revised New Testament, with his prologs, and his name openly set forth on the title-page; it closed with the words: "God saue the Kynge and all his well- wyllers." Tyndale fought a good fight; he finished his course; he kept the faith; he made good his vow: "I will cause a boy that driveth the plow shall know more of the Scripture than thou doest." When Bishop Stokesley of London sneered at the Word of God which every cobbler was reading in his mother tongue, Bishop Fox of Hereford replied, "The lay people do now know the Holy Scriptures better than many of us." "Evil-favored in this world and without grace in the sight of men, speechless and rude, dull and slow-witted" — is the picture [61] Tyndale's Death in Holland Tyndale paints of himself. Even if true, what of it? Fox calls him "the Apostle of England"; the North American Review con- siders him "the chief of the English re- formers"; the Christian Observer says: "Few are adequately conscious what an imperishable debt of gratitude is due his memory"; the British Quarterly judges him "perhaps the greatest benefactor that our native country ever enjoyed"; Froude says his "epitaph is the Reformation." In 1866 his admiring countrymen reared to his memory a cross -crowned lofty and massive monument on Nibley Knoll in Gloucestershire, and in 1884 Lord Salisbury unveiled another by J. E. Boehm in the Thames Embankment Gardens, near White- hall Court and in 1913 another was put up at Vilvorde with inscriptions in English, Latin, French, and Flemish, and he is hon- ored in Concordia Seminary, St. Louis, and the Hterary grace of Tyndale's Bible is the proud boast of all the educated English- speaking world, "the most splendid literary monument of the genius of our native tongue," as H. W. Hoare writes. 162] CHAPTER FOUR TYND ALE'S INFLUENCE In 1535 or 1536 Miles Coverdale issued the Biblia, Translated out of Douche and Latyn into English. "He was especially in- debted to Luther's Bible," says Professor Pattison; and again, "The influence of Lu- ther is very apparent." At Cambridge Uni- versity Coverdale attended the meetings at the White Horse, called "Germany," because of the Lutheran opinions held there. Later he was twice a Lutheran pastor at Berg- zabern, in Zweibruecken, also the Bishop of Exeter. He had a considerable share in the introduction of German spiritual culture to English readers. The first hymns sung by Protestant Englishmen were the forty-one "Goostly Psalmes and Spirituall Songs" which Coverdale translated from Luther and others, in the original meter, so that they were sung to the original Lutheran melodies. Under Bloody Mary the book was forbidden, to the great loss of English hymnology, as Herford laments. In 1537 Matthew's Bible appeared, Tyn- dale's Bible, with the untranslated portions 1631 MILES COVERDALE, BISHOP OF EXETER [64] Tyndale's Influence of his Old Testament pieced out with Cover- dale's translation, done by John Rogers, chaplain to the merchant adventurers at Antwerp. About 1536 Rogers went to Wit- tenberg, matriculated on November 25, 1540, and was a pastor in Saxony. Hoare writes: "It is chiefly remarkable for the excessive Lutheranism of its annotation, in which it out-Tyndales Tyndale himself," and it has the "character of a Lutheran manifesto." Rogers was the first martyr under Bloody Mary, Monday, February 4, 1555, "he has been burned alive for being a Lutheran; but he died persisting in his opinion," wrote Count Noailles, the French ambassador in London. Richard Taverner, a London lawyer, the translator of the Augsburg Confession and the Apology, prepared a Bible, based on Matthew's, printed in London in two editions in 1539; it is prefaced by a manly dedication to the King. The "Great Bible" appeared in 1539 — practically Tyndale's work; the martyr now triumphed gloriously. The "Great Bible" was presented by Coverdale to Archbishop Cranmer, who laid it before the King, who "authorized" it and had it set up in every Tyndale [65] ARCHBISHOP CRANMER 166] Tyndale's Influence church throughout the kingdom and com- mended by the clergy! Bonner put six copies in St. Paul's and was sore distressed to find people persisted in reading them even during the public ser- vices while the preacher was declaring the Word of God. The title-page told that "it was oversene and perused at the commande- ment of the King's Highness by the ryghte reverende fathers in God, Cuthbert bishop of Duresme, and Nicholas bishop of Roch- ester." And who, think you, was this "Cuth- bert of Duresme"? None other than Tunstal, the same Cuthbert who had refused to Tyn- dale a scholar's room, who had denounced and burned his Bible. This Cuthbert Tunstal officially recommended Tyndale's work! Tyn- dale did not live, labor, and die in vain! During the six and a half years of the reign of Edward VI thirteen editions of Bibles and thirty-five of Testaments were published in England. The days of Bloody Mary were not good days for Protestants and Bibles. But when Elizabeth made her entry into London and arrived at "the Little Conduit in Chepe," she was presented with a Bible. "Raising it with both her hands, the Queen presses it to her lips, and then 167] [681 Tyndale's Influence laying it against her heart, amid the enthusi- astic shouting of the multitudes, she grace- fully thanks the city for so precious a gift." Lord Bacon writes: "On the morrow of her coronation, it being the custom to release prisoners at the inauguration of a prince, . . . one of her courtiers . . . besought her with a loud voice, 'That now this good time there might be four or five principal prisoners more released; these were the four evan- gelists and the Apostle St. Paul, who had been long shut up in an unknown tongue, as it were in prison, so as they could not converse with the common people.' " In 1560 came the Geneva Bible, with a dedication "to the most virtuous and noble Queen Elizabeth." For the first time Roman type was used, and the chapters were divided into verses. The monopoly of printing it Elizabeth granted to John Bodley, founder of the famous Bodleian Library at Oxford. Eighty editions appeared. Archbishop Parker planned the Bishops' Bible of 1568 — "The influence of Tyndale is strongly felt," and of the notes it is said, "their sturdy Protestantism is often worthy of Luther himself." In 1611 came the King James Version, 1691 EDWARD VI [701 Tyndale's Influence practically Tyndale's Bible. The Roman Catholic scholar Alexander Geddes writes: "Every sentence, every word, every syllable, every letter and point, seem to have been weighed with the nicest exactitude and ex- pressed with the greatest precision." The poet Rogers says: "Oh, the exquisite English of the Bible! I often feel as if the translators as well as the original writers must have been inspired." The historian John Richard Green says: "As a mere literary monument the English of the Bible remains the noblest example of the Einglish tongue, while its perpetual use made it from the instant of its appearance the standard of our language." "In Tyndale's translation we find most of the strength as well as most of the sweet- ness of the Authorized Version. . . . There is a graphic simplicity about it which captures the ear at once. . . . The music of Tyndale's translation with equal ease rises to the stately majesty of a march or falls to the homelike sweetness of a mother's lullaby. The arrangement of words of some sentences is in itself triumphal." The Roman Catholic Faber writes: "Who will not say that the uncommon beauty and marvelous English of the Protestant Bible is one of the great 1711 BLOODY MARY [72] QUEEN ELIZABETH [73] Tyndale's Influence strongholds of heresy in our country? It lives on the ear like music that can never be forgotten, like the sound of church-bells which the convert hardly knows how to forego. Its felicities seem to be things rather than words." "Of the translation itself, though since that time it has been many times revised and altered, we may say that it is substan- tially the Bible with which we are all familiar. The peculiar genius — if such a word may be permitted — which breathes through it, the mingled majesty and tender- ness, the preternatural grandeur, the Saxon simplicity, unequaled, unapproached in the attempted improvements of modern scholars, all are here and bear the impress of the mind of one man — William Tyndale," says Froude. "From 1525 to 1884 the best Biblical scholarship of the English nation, not at- tempting to supersede Tyndale's work, has succeeded only in bringing a matchless work a little nearer perfection. Tyndale's influ- ence in fixing the standard and exhibiting the noble possibilities of the English lan- guage has far exceeded that of any other writer. In his English New Testament Tyn- [74] TYNDALE MONUMENT NIBLEY KNOLL, GLOUCESTERSHIRE [75] Tyndale's Influence dale laid the 'grand foundation-stone of England's greatness' and conferred the greatest of all spiritual blessings on all English-speaking peoples." "That Tyndale's EngHsh is decidedly superior to the writings of his time which have come down to us cannot be disputed; it is a noble translation, the basis of every subsequent English version, and on several accounts better than all subsequent ver- sions; it has an individuality as pronounced as Luther's, its Saxon is racy and strong, sometimes majestic, and, above all things, it is hearty and true. The reader feels that the translator felt what he wrote, that his heart was in his work, and that he strove in prayer to reproduce in his own mother tongue to the very best of his ability what he believed to be the true sense of the Word of God as he understood it." In our present Bible eighty per cent, of Tyndale has been retained in the Old Testa- ment and ninety per cent, in the New, and in spite of many revisions almost every sen- tence is substantially the same as Tyndale wrote it. No greater tribute could be paid to his industry, scholarship, and genius. To him we owe the exceeding beauty and tender [761 177] STATUE OF TYNDALE IN LONDON [78] Tyndale's Influence grace of the language of our present Bible. For felicity of diction and for dignity of rhythm, Tyndale never has been, and never can be, surpassed. George P. Marsh calls it ''the first classic of our literature — the highest exemplar of purity and beauty of language existing in our speech. . . . When we study our Testaments, we are in most cases perusing the identical words penned by the martyr Tyndale nearly three hundred and fifty years ago." Dore speaks of Tyndale's "strong Lu- theran bias"; Bishop Marsh says: "His translation was taken at least in part from Luther's"; Cardinal Gasquet says: "Luther's direct influence may be detected on almost every page of the printed edition issued by Tyndale." McComb says: "Some of the happiest renderings in our English New Testament we owe indirectly to the German Reformer." Another writes: "Happily our own excellent translation of the Bible still retains striking evidence of the influence of his [Luther's] admirable version, and per- haps it is not too much to say that the two most copious and energetic languages are greatly indebted to him [Luther] for their terseness and expression." 179] WORKS CONSULTED TYNDALE'S Works, edited by the Rev. Hy. Walter for the Parker Society. FOX'S Acts and Monuments, 3 vols. Fol. 9th ed. London, 1684. FROUDE'S History oj England. GREEN'S History of the English People. DEMAUS'S Wm. Tyndale, 2d ed. SMITH'S Wvi. Tyndale. MOZLEY'S William Tyndale. ANDERSON'S Annals of the English Bible. Prime's edition. MOMBERT'S Handbook of the English Versions of the Bible. STOUGHTON'S Our English Bibles. PATTISON'S History of the English Bible. SMYTH'S How We Got Our Bible. HOARE'S Evolution of the English Bible. DOPE'S Old Bibles, 2d ed. EADIE'S English Bibles, 2 vols. WESTCOTT'S History of the English Bible. LOVETT'S The Printed English Bible. FRANCIS FRY'S Bibliographical Description of the Editions of the New Testament. Tyndale's Version. GASQUET'S Eve of the Reformation. [80] Works Consulted MARSH'S Lectures on the English Language, 4th ed., 1862. MUIR'S Our Grand Old Bible. McCOMB'S The Making of the English Bible. ADAMS'S Great English Churchmen. MARSHALL'S Dayspring. MOULTON'S Library Literary Criticism. GARNETT AND GOSSE'S III. Hist. Engl. Lit. Dictionary of National Biography. The English Bible in the John Rylands Library. Exeter Hall Lectures, 1851—52. Atlantic Monthly, Vol.85. Nineteenth Century, 1898, 1899. Harper's, March, 1902. Academy, 1884. Athenaeum, 1885. Christian Observer, 1867, 1872. North American Review, 1848. III. London News, May, 1884. North British Review, Vol. 5. London Review, Vol. 39. Argosy, Vol. 30. Tyndale [81] BY THE SAME AUTHOR PAUL: LIFE AND LETTERS "Superb in illustrations, quality of paper, and craftsmanship, the choicest tribute to the great apostle we have ever seen, . . . thoroughly Scriptural." — Moody Monthly. 347 pages, gold-top, green leather- grained binding -$2.50 PETER: LIFE AND LETTERS "A masterpiece of the printer's art, splendidly bound, artistically arranged, and profusely adorned with many rare and unusual illustrations." — Amer- ican Lutheran. 222 pages, gold-top, blue leather- grained binding $2.00 JOHN: DISCIPLE, EVANGELIST, APOSTLE "Another masterful biography in everyway, worthy to take a place at the side of the author's lives of Jesus, Paul, and Peter." — Luth. Pioneer. 378 pages, gold-top, brown leather-grained binding $2.50 JESUS: HIS WORDS AND HIS WORKS According to the Four Gospels, with Explanations, Illustrations, Applications. 195 half-tone illustrations, two maps. 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Second edition. 259 pages, cloth §1.50 FOLLOW JESUS Thirty-seven sermons, holding up the Man Jesus as our example in our daily life. Second edition. 300 pages, cloth $1.50 LUTHER THE LIBERATOR Complete collection of quotations concerning Lu- ther, classified under a very complete list of topics. 87 pages, cloth 30 cts. WHY DO I BELIEVE THE BIBLE IS GOD'S WORD? A fundamental, faith-strengthening book, which has been accorded a wide reading. Offers convincing and compelling answers to a vital question. 138 pages, cloth 75 cts. EASTER BELLS Twenty -nine meditations on the resurrection of Jesus Christ $100 JESUS APPEARED Meditations on the eleven appearances of Jesus after His resurrection 30 cts. [83] By the Same Author GOD'S GREAT GIFT Instructive and devotional reading centering on God's greatest Gift to mankind. 248 pages, cloth $1.00 CHRIST IS RISEN "Possible — Promised — Proved." The author meets the various objections to the truthfuhiess of the gospel account. 31 pages 15 cts. "Dr. Dallviann's books are known and read by thousands." — Lutheran Witness. FASCINATING BIOGRAPHIES MARTIN LUTHER: HIS LIFE AND HIS LABORS $1.75 THE MIDNIGHT LION: GUSTAV ADOLPH. THE GREATEST LUTHERAN LAYMAN 75 cts. MILES COVERDALE, BISHOP OF EXETER, TRANS- LATOR OF THE FIRST COMPLETE BIBLE AND OF LUTHER'S WORKS 90 cts. PAUL GERHARDT: HIS LIFE AND HIS HYMNS 50 cts. GREAT RELIGIOUS AMERICANS Depicts the lives of Washington, Jackson, Lincoln, Garfield, Harrison, McKinley, and other prominent Americans. 88 pages, cloth 50 cts. PATRICK HAMILTON, THE FIRST LUTHERA^I PREACHER AND MARTYR OF SCOTLAND 30 c^, JOHN HUS. BRIEF STORY OF THE LIFE OF A MARTYR 30 cts. JOHN WICLIF. The Morning Star of the Reformation 50 cts. CONCORDIA PUBLISHING HOUSE 3558 S. Jeflferson Ave. ST. LOUIS, MO. [841 Date Due -T. •'■' .: <* .- .^ : d- ^ /^feaiSSMi-. ^ ■jae-«»-^ ■ mu '---. f ■ ■' ' ' ' iAA£ , m i '/, 199^ ) fAlVV ?, \9Sb V\n^ ^ BW2380 .T98D14 William Tyndale : the translator of the Princeton Theological Semmary-Speer Library 1 1012 00062 0130