FOX'S BOOK OF MARTYRS
CHAPTER XII
The Life and Story of the True Servant and Martyr of God,
William Tyndale
We have now to enter into the story of the good martyr of God,
William Tyndale; which William Tyndale, as he was a special organ
of the Lord appointed, and as God's mattock to shake the inward
roots and foundation of the pope's proud prelacy, so the great
prince of darkness, with his impious imps, having a special
malice against him, left no way unsought how craftily to entrap
him, and falsely to betray him, and maliciously to spill his
life, as by the process of his story here following may appear.
William Tyndale, the faithful minister of Christ, was born
about the borders of Wales, and brought up from a child in the
University of Oxford, where he, by long continuance, increased as
well in the knowledge of tongues, and other liberal arts, as
especially in the knowledge of the Scriptures, whereunto his mind
was singularly addicted; insomuch that he, lying then in Magdalen
Hall, read privily to certain students and fellows of Magdalen
College some parcel of divinity; instructing them in the
knowledge and truth of the Scriptures. His manners and
conversation being correspondent to the same, were such that all
they that knew him reputed him to be a man of most virtuous
disposition, and of life unspotted.
Thus he, in the University of Oxford, increasing more and more
in learning, and proceeding in degrees of the schools, spying his
time, removed from thence to the University of Cambridge, where
he likewise made his abode a certain space. Being now further
ripened in the knowledge of God's Word, leaving that university,
he resorted to one Master Welch, a knight of Gloucestershire, and
was there schoolmaster to his children, and in good favor with
his master. As this gentleman kept a good ordinary commonly at
his table, there resorted to him many times sundry abbots, deans,
archdeacons, with divers other doctors, and great beneficed men;
who there, together with Master Tyndale siting at the same table,
did use many times to enter communication, and talk of learned
men, as of Luther and of Erasmus; also of divers other
controversies and questions upon the Scripture.
Then Master Tyndale, as he was learned and well practiced in
God's matters, spared not to show unto them simply and plainly
his judgment, and when they at any time did vary from Tyndale in
opinions, he would show them in the Book, and lay plainly before
them the open and manifest places of the Scriptures, to confute
their errors, and confirm his sayings. And thus continued they
for a certain season, reasoning and contending together divers
times, until at length they waxed weary, and bare a secret grudge
in their hearts against him.
As this grew on, the priests of the country, clustering
together, began to grudge and storm against Tyndale, railing
against him in alehouses and other places, affirming that his
sayings were heresy; and accused him secretly to the chancellor,
and others of the bishop's officers.
It followed not long after this that there was a sitting of
the bishop's chancellor appointed, and warning was given to the
priests to appear, amongst whom Master Tyndale was also warned to
be there. And whether he had any misdoubt by their threatenings,
or knowledge given him that they would lay some things to his
charge, it is uncertain; but certain this is (as he himself
declared), that he doubted their privy accusations; so that he by
the way, in going thitherwards, cried in his mind heartily to
God, to give him strength fast to stand in the truth of His Word.
When the time came for his appearance before the chancellor,
he threatened him grievously, reviling and rating him as though
he had been a dog, and laid to his charge many things whereof no
accuser could be brought forth, notwithstanding that the priests
of the country were there present. Thus Master Tyndale, escaping
out of their hands, departed home, and returned to his master
again.
There dwelt not far off a certain doctor, that he been
chancellor to a bishop, who had been of old, familiar
acquaintance with Master Tyndale, and favored him well; unto whom
Master Tyndale went and opened his mind upon divers questions of
the Scripture: for to him he durst be bold to disclose his heart.
Unto whom the doctor said, "Do you not know that the pope is very
Antichrist, whom 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."
Not long after, Master Tyndale happened to be in the company
of a certain divine, recounted for a learned man, and, in
communing and disputing with him, he drove him to that issue,
that the said great doctor burst out into these blasphemous
words, "We were better to be without God's laws than the pope's."
Master Tyndale, hearing this, full of godly zeal, and not bearing
that blasphemous saying, replied, "I defy the pope, and all his
laws;" and added, "If God spared him life, ere many years he
would cause a boy that driveth the plough to know more of the
Scripture than he did."
The grudge of the priests increasing still more and more
against Tyndale, they never ceased barking and rating at him, and
laid many things sorely to his charge, saying that he was a
heretic. Being so molested and vexed, he was constrained to leave
that country, and to seek another place; and so coming to Master
Welch, he desired him, of his good will, that he might depart
from him, saying: "Sir, I perceive that I shall not be suffered
to tarry long here in this country, neither shall you be able,
though you would, to keep me out of the hands of the
spirituality; what displeasure might grow to you by keeping me,
God knoweth; for the which I should be right sorry."
So that in fine, Master Tyndale, with the good will of his
master, departed, and eftsoons came up to London, and there
preached a while, as he had done in the country.
Bethinking himself of Cuthbert Tonstal, then bishop of London,
and especially of the great commendation of Erasmus, who, in his
annotations, so extolleth the said Tonstal for his learning,
Tyndale thus cast with himself, that if he might attain unto his
service, he were a happy man. Coming to Sir Henry Guilford, the
king's comptroller, and bringing with him an oration of
Isocrates, which he had translated out of Greek into English, he
desired him to speak to the said bishop of London for him; which
he also did; and willed him moreover to write an epistle to the
bishop, and to go himself with him. This he did, and delivered
his epistle to a servant of his, named William Hebilthwait, a man
of his old acquaintance. But God, who secretly disposeth the
course of things, saw that was not best for Tyndale's purpose,
nor for the profit of His Church, and therefore gave him to find
little favor in the bishop's sight; the answer of whom was this:
his house was full; he had more than he could well find: and he
advised him to seek in London abroad, where, he said, he could
lack no service.
Being refused of the bishop he came to Humphrey Mummuth,
alderman of London, and besought him to help him: who the same
time took him into his house, where the said Tyndale lived (as
Mummuth said) like a good priest, studying both night and day. He
would eat but sodden meat by his good will, nor drink but small
single beer. He was never seen in the house to wear linen about
him, all the space of his being there.
And so remained Master Tyndale in London almost a year,
marking with himself the course of the world, and especially the
demeanor of the preachers, how they boasted themselves, and set
up their authority; beholding also the pomp of the prelates, with
other things more, which greatly misliked him; insomuch that he
understood not only that there was no room in the bishop's house
for him to translate the New Testament, but also that there was
no place to do it in all England.
Therefore, having by God's providence some aid ministered unto
him by Humphrey Mummuth, and certain other good men, he took his
leave of the realm, and departed into Germany, where the good
man, being inflamed with a tender care and zeal of his country,
refused no travail nor diligence, how, by all means possible, to
reduce his brethren and countrymen of England to the same taste
and understanding of God's holy Word and verity, which the Lord
had endued him withal. Whereupon, considering in his mind, and
conferring also with John Frith, Tyndale thought with himself no
way more to conduce thereunto, than if the Scripture were turned
into the vulgar speech, that the poor people might read and see
the simple plain Word of God. He perceived that it was not
possible to establish the lay people in any truth, except the
Scriptures were so plainly laid before their eyes in their mother
tongue that they might see the meaning of the text; for else,
whatsoever truth should be taught them, the enemies of the truth
would quench it, either with reasons of sophistry, and traditions
of their own making, founded without all ground of Scripture; or
else juggling with the text, expounding it in such a sense as it
were impossible to gather of the text, if the right meaning
thereof were seen.
Master Tyndale considered this only, or most chiefly, to be
the cause of all mischief in the Church, that the Scriptures of
God were hidden from the people's eyes; for so long the
abominable doings and idolatries maintained by the pharisaical
clergy could not be espied; and therefore all their labor was
with might and main to keep it down, so that either it should not
be read at all, or if it were, they would darken the right sense
with the mist of their sophistry, and so entangle those who
reguked or despised their abominations; wresting the Scripture
unto their own purpose, contrary unto the meaning of the text,
they would so delude the unlearned lay people, that though thou
felt in thy heart, and wert sure that all were false that they
said, yet couldst thou not solve their subtle riddles.
For these and such other considerations this good man was
stirred up of God to translate the Scripture into his mother
tongue, for the profit of the simple people of his country; first
setting in hand with the New Testament, which came forth in print
about A.D. 1525. Cuthbert Tonstal, bishop of London, with Sir
Thomas More, being sore aggrieved, despised how to destroy that
false erroneous translation, as they called it.
It happened that one Augustine Packington, a mercer, was then
at Antwerp, where the bishop was. This man favored Tyndale, but
showed the contrary unto the bishop. The bishop, being desirous
to bring his purpose to pass, communed how that he would gladly
buy the New Testaments. Packington hearing him say so, said, "My
lord! I can do more in this matter than most merchants that be
here, if it be your pleasure; for I know the Dutchmen and
strangers that have brought them of Tyndale, and have them here
to sell; so that if it be your lordship's pleasure, I must
disburse money to pay for them, or else I cannot have them: and
so I will assure you to have every book of them that is printed
and unsold." The bishop, thinking he had God "by the toe," said,
"Do your diligence, gentle Master Packington! get them for me,
and I will pay whatsoever they cost; for I intend to burn and
destroy them all at Paul's Cross." This Augustine Packington went
unto William Tyndale, and declared the whole matter, and so, upon
compact made between them, the bishop of London had the books,
Packington had the thanks, and Tyndale had the money.
After this, Tyndale corrected the same New Testaments again,
and caused them to be newly imprinted, so that they came thick
and threefold over into England. When the bishop perceived that,
he sent for Packington, and said to him, "How cometh this, that
there are so many New Testaments abroad? You promised me that you
would buy them all." Then answered Packington, "Surely, I bought
all that were to be had, but I perceive they have printed more
since. I see it will never be better so long as they have letters
and stamps: wherefore you were best to buy the stamps too, and so
you shall be sure," at which answer the bishop smiled, and so the
matter ended.
In short space after, it fortuned that George Constantine was
apprehended by Sir Thomas More, who was then chancellor of
England, as suspected of certain heresies. Master More asked of
him, saying, "Constantine! I would have thee be plain with me in
one thing that I will ask; and I promise thee I will show thee
favor in all other things whereof thou art accused. There is
beyond the sea, Tyndale, Joye, and a great many of you: I know
they cannot live without help. There are some that succor them
with money; and thou, being one of them, hadst thy part thereof,
and therefore knowest whence it came. I pray thee, tell me, who
be they that help them thus?" "My lord," quoth Constantine, "I
will tell you truly: it is the bishop of London that hath holpen
us, for he hath bestowed among us a great deal of money upon New
Testaments to burn them; and that hath been, and yet is, our only
succor and comfort." "Now by my troth," quoth More, "I think even
the same; for so much I told the bishop before he went about it."
After that, Master Tyndale took in hand to translate the Old
Testament, finishing the five books of Moses, with sundry most
learned and godly prologues most worthy to be read and read again
by all good Christians. These books being sent over into England,
it cannot be spoken what a door of light they opened to the eyes
of the whole English nation, which before were shut up in
darkness.
At his first departing out of the realm he took his journey
into Germany, where he had conference with Luther and other
learned men; after he had continued there a certain season he
came down into the Netherlands, and had his most abiding in the
town of Antwerp.
The godly books of Tyndale, and especially the New Testament
of his translation, after that they began to come into men's
hands, and to spread abroad, wrought great and singular profit to
the godly; but the ungodly (envying and disdaining that the
people should be anything wiser than they and, fearing lest by
the shining beams of truth, their works of darkness should be
discerned) began to sir with no small ado.
At what time Tyndale had translated Deuteronomy, minding to
print the same at Hamburg, he sailed thitherward; upon the coast
of Holland he suffered shipwreck, by which he lost all his books,
writings, and copies, his money and his time, and so was
compelled to begin all again. He came in another ship to Hamburg,
where, at his appointment, Master Coverdale tarried for him, and
helped him in the translating of the whole five books of Moses,
from Easter until December, in the house of a worshipful widow,
Mistress Margaret Van Emmerson, A.D. 1529; a great sweating
sickness being at the same time in the town. So, having
dispatched his business at Hamburg, he returned to Antwerp.
When God's will was, that the New Testament in the common
tongue should come abroad, Tyndale, the translator thereof, added
to the latter end a certain epistle, wherein he desired them that
were learned to amend, if ought were found amiss. Wherefore if
there had been any such default deserving correction, it had been
the part of courtesy and gentleness, for men of knowledge and
judgment to have showed their learning therein, and to have
redressed what was to be amended. But the clergy, not willing to
have that book prosper, cried out upon it, that there were a
thousand heresies in it, and that it was not to be corrected, but
utterly to be suppressed. Some said it was not possible to
translate the Scriptures into English; some that it was not
lawful for the lay people to have it in their mother tongue;
some, that it would make them all heretics. And to the intent to
induce the temporal rulers unto their purpose, they said it would
make the people to rebel against the king.
All this Tyndale himself, in his prologue before the first
book of Moses, declareth; showing further what great pains were
taken in examining that translation, and comparing it with their
own imaginations, that with less labor, he supposeth, they might
have translated a great part of the Bible; showing moreover that
they scanned and examined every title and point in such sort, and
so narrowly, that there was not one i therein, but if it lacked a
prick over his head, they did note it, and numbered it unto the
ignorant people for a heresy.
So great were then the froward devices of the English clergy
(who should have been the guides of light unto the people), to
drive the people from the knowledge of the Scripture, which
neither they would translate themselves, nor yet abide it to be
translated of others; to the intent (as Tyndale saith) that the
world being kept still in darkness, they might sit in the
consciences of the people through vain superstition and false
doctrine, to satisfy their ambition, and insatiable covetousness,
and to exalt their own honor above king and emperor.
The bishops and prelates never rested before they had brought
the king to their consent; by reason whereof, a proclamation in
all haste was devised and set forth under public authority, that
the Testament of Tyndale's translation was inhibited--which was
about A.D. 1537. And not content herewith, they proceeded
further, how to entangle him in their nets, and to bereave him of
his life; which how they brought to pass, now it remaineth to be
declared.
In the registers of London it appeareth manifest how that the
bishops and Sir Thomas More having before them such as had been
at Antwerp, most studiously would search and examine all things
belonging to Tyndale, where and with whom he hosted, whereabouts
stood the house, what was his stature, in what apparel he went,
what resort he had; all which things when they had diligently
learned then began they to work their feats.
William Tyndale, being in the town of Antwerp, had been lodged
about one whole year in the house of Thomas Pointz, an
Englishman, who kept a house of English merchants. Came thither
one out of England, whose name was Henry Philips, his father
being customer of Poole, a comely fellow, like as he had been a
gentleman having a servant with him: but wherefore he came, or
for what purpose he was sent thither, no man could tell.
Master Tyndale divers times was desired forth to dinner and
support amongst merchants; by means whereof this Henry Philips
became acquainted with him, so that within short space Master
Tyndale had a great confidence in him, and brought him to his
lodging, to the house of Thomas Pointz; and had him also once or
twice with him to dinner and supper, and further entered such
friendship with him, that through his procurement he lay in the
same house of the sait Pointz; to whom he showed moreover his
books,a nd other secrets of his study, so little did Tyndale then
mistrust this traitor.
But Pointz, having no great confidence in the fellow, asked
Master Tyndale how he came acquainted with this Philips. Master
Tyndale answered, that he was an honest man, handsomely learned,
and very conformable. Pointz, perceiving that he bare such favor
to him, said no more, thinking that he was brought acquainted
with him by some friend of his. The said Philips, being in the
town three or four days, upon a time desired Pointz to walk with
him forth of the town to show him the commodities thereof, and in
walking together without the town, had communication of divers
things, and some of the king's affairs; by which talk Pointz as
yet suspected nothing. But after, when the time was past, Pointz
perceived this to be the mind of Philips, to feel whether the
said Pointz might, for lucre of money, help him to his purpose,
for he perceived before that Philips was monied, and would that
Pointz should think no less. For he had desired Pointz before to
help him to divers things; and such things as he named, he
required might be of the best, "for," said he, "I have money
enough."
Philips went from Antwerp to the court of Brussels, which is
from thence twenty-four English miles, whence he brought with him
to Antwerp, the procurator-general, who is the emperor's
attorney, with certain other officers.
Within three or four days, Pointz went forth to the town of
Barois, being eighteen English miles from Antwerp, where he had
business to do for the space of a month or six weeks; and in the
time of his absence Henry Philips came again to Antwerp, to the
house of Pointz, and coming in, spake with his wife, asking
whether Master Tyndale were within. Then went he forth again and
set the officers whom he had brought with him from Brussels, in
the street, and about the door. About noon he came again, and
went to Master Tyndale, and desired him to lend him forty
shillings; "for," said he, "I lost my purse this morning, coming
over at the passage between this and Mechlin." So Master Tyndale
took him forty shillings, which was easy to be had of him, if he
had it; for in the wily subtleties of this world he was simple
and inexpert. Then said Philips, "Master Tyndale! you shall be my
guest here this day." "No," said Master Tyndale, "I go forth this
day to dinner, and you shall go with me, and be my guest, where
you shall be welcome."
So when it was dinner time, Master Tyndale went forth with
Philips, and at the going forth of Pointz's house, was a long
narrow entry, so that two could not go in front. Master Tyndale
would have put Philips before him, but Philips would in no wise,
but put Master Tyndale before, for that he pretended to show
great humanity. So Master Tyndale, being a man of no great
stature, went before, and Philips, a tall, comely person,
followed behind him; who had set officers on either side of the
door upon two seats, who might see who came in the entry. Philips
pointed with his finger over Master Tyndale's head down to him,
that the officers might see that it was he whom they should take.
The officers afterwards told Pointz, when they had laid him in
prison, that they pitied to see his simplicity. They brought him
to the emperor's attorney, where he dined. Then came the
procurator-general to the house of Pointz, and sent away all that
was there of Master Tyndale's, as well his books as other things;
and from thence Tyndale was had to the castle of Vilvorde,
eighteen English miles from Antwerp.
Master Tyndale, remaining in prison, was proffered an advocate
and a procurator; the which he refused, saying that he would make
answer for himself. He had so preached to them who had him in
charge, and such as was there conversant with him in the Castle
that they reported of him, that if he were not a good Christian
man, they knew not whom they might take to be one.
At last, after much reasoning, when no reason would serve,
although he deserved no death, he was condemned by virtue of the
emperor's decree, made in the assembly at Augsburg. Brought forth
to the place of execution, he was tied to the stake, strangled by
the hangman, and afterwards consumed with fire, at the town of
Vilvorde, A.D. 1536; crying at the stake with a fervent zeal, and
a loud voice, "Lord! open the king of England's eyes."
Such was the power of his doctrine, and the sincerity of his
life, that during the time of his imprisonment (which endured a
year and a half), he converted, it is said, his keeper, the
keeper's daughter, and others of his household.
As touching his translation of the New Testament, because his
enemies did so much carp at it, pretending it to be full of
heresies, he wrote to John Frith, as followeth, "I call God to
record against the day we shall appear before our Lord Jesus,
that I never altered one syllable of God's Word against my
conscience, nor would do this day, if all that is in earth,
whether it be honor, pleasure, or riches, might be given me."
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Numbers 23:22 (KJV)