Introduction to the CrossReach Publications Edition

This edition is based on The Parker Society edition, three-volume set of 1850. We have combined all 3 volumes into one, affordable, modern typeset, large format edition.

The main difference with our edition is that we have arranged the works chronologically so that the reader can better follow Tyndale's thought to see where it changed and where it stayed the same.

THE BIOGRAPHY

OF

WILLIAM TYNDALE

BY

Henry Walter
(1785-1859)

First published in 1848

William Tyndale, the man chosen of God to be one of his chief instruments in the blessed work of restoring the knowledge of the way of salvation amongst the inhabitants of our island, was fitted for this work by being endowed with such ability and learning as enabled him to lay the foundation of our authorised version of the scriptures; and his life was not taken away till he had more than half completed that English Bible, which has been one of God’s best gifts to the nations speaking the English tongue.

There are probable, though not indisputable, grounds for believing, that he was descended from forefathers who were barons of Tyndale in Northumberland, till their title passed by an heiress into the family of Bolteby, in the thirteenth century, and eventually to the Percies. This descent is unhesitatingly claimed for himself by a Thomas Tyndale, of Kington St Michael, near Calne, in a letter written, February 3rd, 1663, to a namesake, whom he addresses as his cousin, and whose father was a grandson of the reformer’s elder brother. “The first of your family,” says the letter-writer, “came out of the north, in the times of the wars between the houses of York and Lancaster, at what time many of good sort (their side going down) did fly for refuge where they could find it. Coming into Glocestershire, and changing his name to that of Hutchins, he afterwards married there, and so having children he did, before his death, declare his right name, and from whence, and upon what subject he came thither; and so taking his own name, did leave it unto his 1517. Of his removal into Glocestershire we can say with more precision that its date could not have been earlier than 1520, when he was about thirty-four years of age; and that the person who had the sagacity to select him for the instruction of his children, was sir John Walsh, at one time an acceptable frequenter of the court, but now living as a country gentleman in his manor-house at Little Sodbury.

“This gentleman,” proceeds Foxe, “as he kept a very good ordinary commonly at his table, there resorted unto him, many times, sundry abbots, deans, archdeacons, with other divers doctors and great beneficed men; who there together with M. Tyndale, sitting 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 practised in God’s matters, so he spared not to shew unto them simply and plainly his judgment in matters, as he thought. And when as they at any time did vary from Tyndale in opinions and judgment, he would shew 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 and sundry times, till at length they waxed weary and bare a secret grudge in their hearts against him.”

“Not long after this it happened that certain of these great doctors had invited Master Welsh and his wife to a banquet; where they had talk at will and pleasure, uttering their blindness and ignorance without any resistance or gainsaying. Then M. Welsh and his wife, coming home and calling for M. Tyndale, began to reason with him about those matters, whereof the priests had talked before at their banquet. M. Tyndale, answering by scriptures, maintained the truth, and reproved their false opinions. Then said the lady Welsh, a stout and a wise woman (as Tyndale reported), ‘Well, there was such a doctor, which may dispend £100, another £200, and another £300. And what, were it reason, think you, that we should believe you before them?’ Master Tyndale gave her no answer at that time, nor also after that (because he saw it would not avail) he talked but little in those matters.”

“At that time he was about the translation of a book called Enchiridion militis Christiani, which being translated, he delivered to his master and lady; who after they had read and well perused the same, the doctorly prelates were no more so often called to the house, neither had they the cheer and countenance when they came, as before they had. Which thing they marking and well perceiving, and supposing no less but it came by the means of Master Tyndale, refrained themselves, and at last utterly withdrew themselves, and came no more there.”

“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. Of whom Tyndale himself, in his prologue before the first book of Moses, reporteth that they affirmed his sayings were heresy; adding moreover unto his sayings, of their own heads, more than ever he spake, and so accused him secretly to the chancellor and other 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 M. Tyndale was also warned to be there. And whether he had any misdoubt by their threatenings, or knowledge given him that they would lay something 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.”

The county of Glocester was as yet included in the diocese of Worcester; which was then so rich a see that it had attracted the notice of the papal court, and four Italian priests had managed to get possession of it in succession. In 1521, Pope Leo X. gave it to Giulio de Medici, a base-born son of one of his own relations, who was at the same time Archbishop of Florence in Italy, and of Narbonne in France, and became Pope Clement VII. before the close of 1523. Leo’s claim to the right of disposing of this see to whom he would, arose out of the fact that the previous Italian Bishop of Worcester, Sylvestro de Gigli, had died at Rome; and his claim had been made palatable to Henry VIII. by the pope’s empowering Cardinal Wolsey to exercise the patronage and receive the revenues of the bishoprick for its Italian incumbent, who would not be strict in scrutinising the accounts of such a steward. As to the care of the flock, these Italian bishops left that to officers, who could the better act the despot from the circumstance that their lord was far away. It seems to have been whilst Giulio de Medici was the absentee bishop, that Tyndale received a summons to appear before his chancellor, who acted as governor of the diocese. That chancellor was a Dr Parker, who had the boldness, ten years later, to execute the sentence of the convocation which had voted that the body of William Tracy, Esq., a Glocestershire gentleman, should be turned out of its grave and burned for heresy; because Mr Tracy had declared in his will that “he would bestow no part of his goods” to procure any thing “that any should say or do to help his soul.”

The offence which Tyndale had given to the priests by making them unacceptable guests, where they had been wont to find honour and a loaded table, was now aggravated by his having become a zealous preacher in the country, “about the town of Bristol, and also in the said town, in the common place called St Austin’s Green.” We may well therefore believe Tyndale’s account, who says, “When I came before the chancellor, he threatened me grievously, and reviled me, and rated me as though I had been a dog; and laid to my charge whereof there could be none accuser brought forth; and yet all the priests of the country were the same day there.”

For what followed we return to Foxe’s narrative. “Thus M. Tyndale, after those examinations, escaping out of their hands, departed home and returned to his master again. There dwelt not far off a certain doctor, that had been an old chancellor before to a bishop, who had been of old familiar acquaintance with M. Tyndale, and also favoured him well, unto whom M. Tyndale went and opened his mind upon divers questions of the scripture; for to him he durst be bold to disclose his heart. This doctor said to him, ‘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.’ He said, moreover, ‘I have been an officer of his; but I have given it up, and I defy him and all his works.’ ”

“It was not long after but M. Tyndale happened to be in the company of a certain divine recounted for a learned man; and in communing and disputing with him he drave him to that issue, that the said great doctor burst out into these blasphemous words and said, ‘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 again, and said, ‘I defy the pope and all his laws:’ and further added, that if God spared him life, ere many years he would cause a boy...