Tyndale Bible

In 1515 William Tyndale, a young priest, began work on an English translation of the New Testament. This was a very dangerous activity for ever since 1408 to translate anything from the Bible into English was a capital offence. (1) In 1523 he travelled to London for a meeting with Cuthbert Tunstall, the Bishop of London. Tunstall refused to support Tyndale in this venture but did not organize his persecution. Tyndale later wrote that he now realized that "to translate the New Testament… there was no place in all England" and left for Germany in April 1524.

Tyndale argued: "All the prophets wrote in the mother tongue... Why then might they (the scriptures) not be written in the mother tongue... They say, the scripture is so hard, that thou could never understand it... They will say it cannot be translated into our tongue... they are false liars." In Cologne he translated the New Testament into English and it was printed by Protestant supporters in Worms in 1526. (2)

Tyndale's Bible was heavily influenced by the writings of Martin Luther. This is reflected in the way he altered the meaning of certain important concepts. "Congregation" was employed instead of "church", and "senior" instead of "priest", "penance", "charity", "grace" and "confession" were also silently removed. (3) Melvyn Bragg has pointed out. Tyndale "loaded our speech with more everyday phrases than any other writer before or since". This included “under the sun”, “signs of the times”, “let there be light”, “my brother’s keeper”, “lick the dust”, “fall flat on his face”, “the land of the living”, “pour out one’s heart”, “the apple of his eye”, “fleshpots”, “go the extra mile” and “the parting of the ways”. Bragg adds: "Tyndale deliberately set out to write a Bible which would be accessible to everyone. To make this completely clear, he used monosyllables, frequently, and in such a dynamic way that they became the drumbeat of English prose." (4)

Tyndale's Bible in England

William Tyndale arranged for these Bibles to be smuggled into England. Tyndale declared that he hoped to make every ploughboy as knowledgeable in Scripture as the most learned priest. The Bibles were often hidden in bales of straw. Most English people could not read or write, but some of them could, and they read it out aloud to their friends at secret Protestant meetings. They discovered that Catholic priests had taught them doctrines which were not in the Bible. During the next few years 18,000 copies of this bible were printed and smuggled into England.

Jasper Ridley has argued that the English Bible created a revolution in religious belief: "The people who red Tyndale's Bible could discover that although Christ had appointed St Peter to be head of his Church, there was nothing in the Bible which said that the Bishops of Rome were St Peter's successors and that Peter's authority over the Church had passed to the Popes... The Bible stated that God had ordered the people not to worship graven images, the images and pictures of the saints, and the station of the cross, should not be placed in churches and along the highways... Since the days of Pope Gregory VII in the eleventh century the Catholic Church had enforced the rule that priests should not marry but should remain apart from the people as a special celibrate caste... The Protestants, finding a text in the Bible that a bishop should be the husband of one wife, believed that all priests should be allowed to marry." (5)

John Foxe tells the story of how Cuthbert Tunstall, the Bishop of London, arranged with Augustine Packingham, an English merchant who secretly supported Tyndale, to buy every copy of the translation's next edition. As a result, 6,000 copies were burnt of the steps of St Paul's Cathedral. (6) Thomas More targeted Tyndale's friends. Richard Byfield, a monk accused of reading Tyndale, was one who died a graphically horrible death as described in Foxe’s Book of Martyrs. More stamped on his ashes and cursed him." (7) John Frith, who had had helped Tyndale with his translation, was also captured by More and suffered a slow death at Smithfield. (8)

William Tyndale
Portrait of William Tyndale that appeared in the first publication of his English Bible

William Tyndale published The Obedience of a Christian Man in 1528. This was Tyndale's most influential book outside his Bible translations. His biographer, David Daniell, argued: "Tyndale wrote to declare for the first time the two fundamental principles of the English reformers: the supreme authority of scripture in the church, and the supreme authority of the king in the state. Tyndale makes many pages of his book out of scripture, and he is scalding about the corruptions and superstitions in the church. His arguments are carefully developed, and his experiences of ordinary life are wide-ranging. Contrasted with the New Testament church and faith, he describes the sufferings of the people at the hands, especially, of monks and friars, though the whole intrusive hierarchy, as he sees it, from the pope down." (9)

Henry VIII was impressed with Tyndale's book. He especially liked the passage where he argued: "God in all lands hath put Kings, governors and rulers in his stead to rule the world through them. Whosoever therefore resisteth them resisted God... and shall be damned." In medieval society, the King and the Pope were the two dominating authorities. Tyndale's critics have pointed out that he wrote this book to he was attempting to form an alliance with Henry in his fight with Pope Clement VII. (10)

Capture and Execution

Tyndale now began to work on the Old Testament. He was helped in this venture by Miles Coverdale and John Frith. He lived in Antwerp as a guest of Thomas Poyntz, an English merchant. In 1534 Tyndale was joined by John Rogers who was another talented translator. (11) The continued export of Tyndale's Bibles into England upset conservatives such as Lord Chancellor Thomas More who insisted that anyone who read and distributed the Bible should suffer a "painful death". (12) In 1530 Henry VIII gave orders that all English Bibles were to be destroyed. People caught distributing the Tyndale Bible in England were burnt at the stake. This attempt to destroy Tyndale's Bible was very successful as only two copies have survived.

Lacey Baldwin Smith accused William Tyndale of sharing More's paranoia: "More and his chief polemical rival, William Tyndale, did not hesitate to indulge in paranoid hyperbole. A conspiratorial approach to human affairs was just as central to Tyndale's thinking as it was to More's... Catholic or Protestant, conservative or reformer, each side depicted the opposition as a small band of evil men and women dressed in the cloak of conspiracy and carrying the dagger of sedition." (13)

William Tyndale was visited secretly in 1531 by Thomas Cromwell's emissary, Stephen Vaughan, who invited him to return to England. "One evening in April 1531 Vaughan met Tyndale in a field outside Antwerp, and afterward wrote to Cromwell a long account of their conversation. Tyndale declared his strong loyalty to the king: he lived in constant poverty and danger to bring the New Testament to the king's subjects. Did the king, Tyndale asked, fear those subjects more than the clergy? Vaughan met Tyndale again in May. Tyndale movingly sent his promise that if the king would grant his people a bare text (of the scriptures, in their language), as even the emperor and other Christian princes had done, whoever made it, then he would write no more and submit himself at the feet of his royal majesty. A third meeting had the same result. Vaughan wrote twice again to Cromwell on Tyndale's behalf, with no effect." (14)

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Tyndale feared that he would be arrested if he returned to England. He told Vaughan that he would definitely not be returning while Sir Thomas More was in power. Another reason Tyndale did not return was that he was aware that it would not be long before he was in conflict with the King over the issue of his desire to divorce Catherine of Aragon. Tyndale told Vaughan that he could "not in conscience promote Henry's matrimonial cause". (15)

Lord Chancellor More sent a close friend, Sir Thomas Elyot, to try to arrange the arrest of Tyndale. This ended in failure and the next person to try was Henry Phillips. He had gambled away money entrusted to him by his father to give to someone in London, and had fled abroad. Phillips offered his services to help capture Tyndale. After befriending Tyndale he led him into a trap on 21st May, 1535. (16) Tyndale was taken at once to Pierre Dufief, the Procurer-General, who immediately raided Poyntz's house and took away all Tyndale's property, including his books and papers. Luckily, his work on the Old Testament was being kept by John Rogers. Tyndale was taken to Vilvorde Castle, outside Brussels, where he was kept for the next sixteen months. (17)

Pierre Dufief had a reputation for hunting down heretics. He was motivated by the fact he was given a proportion of the confiscated property of his victims, and a large fee. Tyndale was tried by seventeen commissioners, led by three chief accusers. At their head was the greatest heresy-hunter in Europe, Jacobus Latomus, from the new Catholic University of Louvain, a long-time opponent of Erasmus as well as of Martin Luther. Tyndale conducted his own defence. He was found guilty but he was not burnt alive, as a mark of his distinction as a scholar, on 6th October, 1536, he was strangled first, and then his body was burnt. John Foxe reports that his last words were "Lord, open the king of England's eyes!" (18)

The death of William Tyndale (1563)
The death of William Tyndale (1563)

William Tyndale's main enemy, Sir Thomas More, was executed on 6th July, 1535. Archbishop Thomas Cranmer and Thomas Cromwell, were now the key political figures in England. They wanted the Bible to be available in English. This was a controversial issue as William Tyndale had been denounced as a heretic and ordered to be burnt at the stake by Henry VIII eleven years before, for producing such a Bible. The edition they promoted, although mainly the work of Tyndale, had the name of Miles Coverdale on the cover. Cranmer approved the Coverdale version on 4th August 1538, and asked Cromwell to present it to the king in the hope of securing royal authority for it to be available in England. (19)

Henry agreed to the proposal on 30th September, 1538. Every parish had to purchase and display a copy of the Coverdale Bible in the nave of their church for everybody who was literate to read it. "The clergy was expressly forbidden to inhibit access to these scriptures, and were enjoined to encourage all those who could do so to study them." (20) Cranmer was delighted and wrote to Cromwell praising his efforts and claiming that "besides God's reward, you shall obtain perpetual memory for the same within the realm." (21)

Primary Sources

(1) Melvyn Bragg, The Daily Telegraph (6th June, 2013)

The words of William Tyndale rang out in London in May, when Islamic extremists tried to behead a soldier on the streets of Woolwich. “An eye for an eye, a tooth for a tooth,” shouted one of the attackers, unheedingly quoting from Tyndale’s 1526 translation of the New Testament (Matthew 5:38).

Tyndale’s verses were not intended to justify barbaric acts. They read: “Ye have heard how it is said, an eye for an eye; a tooth for a tooth. But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.” ...

More than any other man he laid the foundation of our modern language which became by degrees a world language. “He was very frugal and spare of body”, according to a messenger of Thomas Cromwell, but with an unbreakable will. Tyndale, one of the greatest scholars of his age, had a gift for mastering languages, ancient and modern, and a genius for translation. His legacy matches that other pillar of our language – Shakespeare, whose genius was in imagination....

He has given to literature for centuries a vocabulary and a sense of rhythm and clarity that flows through the work of so many from John Donne to Bob Dylan. (Tyndale, Matthew 20: 16, “So the last shall be first, and the first last: for many be called, but few chosen.” Dylan, from The Times They Are a-Changin: “And the first one now will later be last, for the times they are a-changin’.”)

And, almost as an accidental by-product, he loaded our speech with more everyday phrases than any other writer before or since. We still use them, or varieties of them, every day, 500 years on.

Here are just a few: “under the sun”, “signs of the times”, “let there be light”, “my brother’s keeper”, “lick the dust”, “fall flat on his face”, “the land of the living”, “pour out one’s heart”, “the apple of his eye”, “fleshpots”, “go the extra mile”, “the parting of the ways” – on and on they march through our days, phrases, some of which come out of his childhood in the Cotswold countryside, some of which were taken from Anglo-Saxon and Hebrew, all of which he alchemised into our everyday language...

Tyndale deliberately set out to write a Bible which would be accessible to everyone. To make this completely clear, he used monosyllables, frequently, and in such a dynamic way that they became the drumbeat of English prose. “The Word was with God and the Word was God”, “In him was life and the life was the light of men”, and many of his idioms were monosyllabic. The effect of this was immeasurable, not only in England but across the world.

(2) John Foxe, Book of Martyrs (1563)

William Tyndale... had decided that the people needed to be able to read scripture for themselves instead of trusting the church to explain it to them honestly and fully. He believed that the corruption of the church was tolerated only because people didn't know any better-and the church wasn't about to teach them any better, or its excesses and privileges would be in danger.

In 1526, Tyndale published his English translation of the New Testament and began on the Old Testament, adding prologues to each book. In addition, he published The Wicked Mammon and The Practise of Prelates, sending copies to England.

After traveling to Germany and Saxony, where he met with Luther and other learned men, he finally settled in Antwerp, The Netherlands.

When his books-especially the New Testament began to be widely read in England, the bishops and prelates of the church did everything in their power to condemn them and point out their "errors." In 1527, they convinced the king to ban all Tyndale's works in England.

Meanwhile, Cuthbert Tonstal, the bishop of London, worked with Sir Thomas More to find a way to keep the translations out of the public's hands. He became acquainted with Augustine Packington, an English merchant who secretly supported Tyndale, and Packington promised the bishop that he would deliver every copy of the translation's next edition, if, the bishop supplied the funds for the purchase. When the bishop agreed, Packington explained the deal to Tyndale. Soon the bishop of London had his books, Packington his praise, and Tyndale all the money, part of which he promptly used to print a new edition that he shipped into the country. The rest of the money supported Tyndale for a while.

Tonstal publicly burned all the copies he had bought, an act that offended the people so much that the church promised that it would provide its own error-free translation. Nothing was done to fulfill this promise. In fact,-in May 1530, the church declared that such a translation was unnecessary, which immediately increased the sale of Tyndale's work.

(3) Peter Ackroyd, Tudors (2012)

William Tyndale... was a young cleric who had become disillusioned with the pomp and power of the Church... He travelled to Germany in quest of a more tolerant atmosphere. It was here that he translated the Scriptures from the Greek and Hebrew originals... Once he had arrived in Wittenberg, he began his task of translating the Greek into plain and dignified English, in a language that the ploughman as well as the scholar could understand...

"Congregation" was employed instead of "church", and "senior" instead of "priest", "penance", "charity", "grace" and "confession" were also silently removed. Tyndale later remarked that "I never altered one syllable of God's word against my conscience", but it was clear enough of the authorities that his conscience was heavily influenced by the writings of Martin Luther.

(4) H. Arnold-Forster, History of England (1898)

In 1526... William Tyndale translated the New Testament into English, and had it printed abroad. Some copies were brought over to England, but they were burnt by order of the bishops. For years later Tyndale translated a great part of the Old Testament, but he was not allowed to finish his work, for he was thrown into prison, and was there put to death by the Emperor Charles V.

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(1) Melvyn Bragg, The Daily Telegraph (6th June, 2013)

(2) Jasper Ridley, Bloody Mary's Martyrs (2002) page 4

(3) Peter Ackroyd, Tudors (2012) page 47

(4) Melvyn Bragg, The Daily Telegraph (6th June, 2013)

(5) Jasper Ridley, Bloody Mary's Martyrs (2002) page 4

(6) John Foxe, Book of Martyrs (1563) page 93 of 2014 edition.

(7) Melvyn Bragg, The Daily Telegraph (6th June, 2013)

(8) David Daniell, John Frith : Oxford Dictionary of National Biography (2004-2014)

(9) David Daniell, William Tyndale : Oxford Dictionary of National Biography (2004-2014)

(10) Jasper Ridley, Bloody Mary's Martyrs (2002) page 8

(11) David Daniell, John Rogers : Oxford Dictionary of National Biography (2004-2014)

(12) Jasper Ridley, Bloody Mary's Martyrs (2002) page 7

(13) Lacey Baldwin Smith, Treason in Tudor England (2006) page 61

(14) David Daniell, William Tyndale : Oxford Dictionary of National Biography (2004-2014)

(15) Melvyn Bragg, The Daily Telegraph (6th June, 2013)

(16) David Loades, Thomas Cromwell (2013) page 64

(17) David Daniell, William Tyndale : Oxford Dictionary of National Biography (2004-2014)

(18) John Foxe, Book of Martyrs (1563) page 94 of 2014 edition.

(19) Antonia Fraser, The Six Wives of Henry VIII (1992) page 294

(20) David Loades, Thomas Cromwell (2013) page 190

(21) John Schofield, The Rise and Fall of Thomas Cromwell: Henry VIII's Most Faithful Servant (2011) page 227