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Resource 0. DEMAUS, ROBERT

(Edited by Richard Lovett)

William Tyndale: A Biography (1904)

 

William Tyndale was the first man ever to attempt translating the Bible into English from the original languages (Wycliffe had translated from the Latin Vulgate). His work in this field was vital to the production of English-language Bibles at the time of the Reformation. Because of his ground breaking effort to produce a Bible in English, the editor of this biography of Tyndale notes that "there are not lacking those who consider him [Tyndale] to be the one man to whom modern Englishmen owe the largest debt of gratitude (p. 5)." Thus anyone interested in the Reformation in English-speaking countries would necessarily need to know about Tyndale and his work. Furthermore, Robert Demaus' biography of this great Reformer was done so well that "it was but natural that the book should at once become the standard authority on the subject, which it is now admitted on all hands to be (p. 5)."

 

The England that Tyndale was born into was spiritually dark due to the religious dominance of the Romish Antichrist. At that time the Bible "was practically unknown, either to clergy or to people. The Convocation of the province of Canterbury had expressly forbidden any man to translate any part of Scripture into the English tongue, or to read such translation without the authority of the bishop, an authority not very likely to be granted (p. 32)." But this was to be expected. "If the Pope was in very deed the antichrist foretold by the apostles, then it was not surprising that he should use every effort to keep the people in ignorance of that Divine rule which would so completely expose the baselessness of his pretensions; it was only natural that the Holy Scriptures should be buried in unknown tongues, and that the meaning of the passages which occurred in the services of the Church should be obscured by whimsical, allegorical interpretations (pp. 82-83)." Thus Tyndale decided to undertake "the translation of the New Testament into the English tongue, as the noblest service that he could render to his country, and an indispensable preliminary to any possible reformation of the abuses which abounded in the Church (p. 83)."

 

This book, then, recounts Tyndale's heroic efforts to produce an English-language Bible. When he began this great project, the Reformation had begun on the continent of Europe, but had not yet had much impact in England. Thus opposition to his work in England would be too powerful. "It was clearly impossible to translate the New Testament in England; but there was no difficulty in translating it abroad, in some of those countries where the Reformation had established itself (p. 111)." In 1524 he left England for Germany, and never returned to his native country again.

 

Tyndale was able to translate the New Testament in Germany, and it appears that the first copies arrived in England in 1526 (p. 141). Chapter Five discusses Tyndale's New Testament, and describes his scholarly qualifications. Tyndale had done such a good job of translation that Demaus (writing in the nineteenth century) could say, "that the English New Testament, as we now have it, is, in its substance, the unchanged language of Tindale's first version (p. 157)." Once the authorities in England discovered that an English translation of the Bible was circulating in their country, they acted quickly to stop its spread, confiscating any copies found, and arresting the distributors. As a result, "for a time, doubtless, the circulation of the New Testament in England was sensibly arrested (p. 188)."

 

After his translating of the New Testament, Tyndale began translating the Old Testament. In 1531 the first English translation of the Pentateuch was printed. "This was Tyndale's second great contribution towards that sacred work to which he had devoted his life (p. 272)." Tyndale was also writing some books of his own including "The Practice of Prelates." In Tyndale's "eyes the pope was Antichrist and the whore of Babylon (p. 299)." Sir Thomas More, a very prominent English Romanist, was called upon to defend Rome, and thus a public controversy between More and Tyndale erupted. Tyndale's book "An Answer to Sir Thomas More's Dialogue" (also published by SWRB) was the result.

 

Continuing his work on Bible translation, in 1534 Tyndale reissued the Pentateuch with a few changes, and a revision of the New Testament. Tyndale completed another revision of the New Testament in 1535, but he was arrested before it could be printed. By this time Tyndale was in Antwerp (the Netherlands). It was there that he was arrested, and then moved to the Castle of Vilvorde, the state prison of the Low Countries (p. 483). Tyndale's trial for heresy began in 1536, and he was condemned to death. But the work he had undertaken in his life continued to bless God's people for generations to come, and thus his influence for good has been immeasurable.

 

This book is a standard work on one of the most important Reformers, who gave his life in service to Christ and the brethren. 561 pages

 

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Resource 1. TYNDALE, WILLIAM

An Answer to Sir Thomas More's Dialogue, the Supper of the Lord after the true meaning of John 6 and I Cor. 11, and Wm. Tracy's Testament Expounded c. 1536 (1850)

 

John Foxe called William Tyndale "the Apostle of England." Smith, in his Select Memoirs... of the English and Scottish Divines, writes, "Mr. Tyndale was a man of seraphic piety, indefatigable study, and extraordinary learning... Bishop Bayle says, that 'for knowledge, purity of doctrine, and holiness of life, Tyndale ought to be esteemed the next English reformer to Wickliff'" (pp. 106-107).

 

Sir Thomas More has for centuries occupied an illustrious and exalted pedestal among those not only of England, but throughout the world. He has been acclaimed as both a scholar and statesman, and in 1935 he was canonized to "sainthood" by Pope Pius XI. Indeed, upon the news of his death the famous Erasmus eulogized this one "whose soul was more pure than any snow, whose genius was such that England never had and never again will have its like." More recently he received notoriety yet again, his famous work, Utopia, playing prominently as a gift to protagonist, Danielle (Drew Barrymore), from her father in the 1998 movie Ever After (notes Larry Birger).

 

Regrettably, however, More was also an inveterate Papist who was known to have desired Tyndale's execution. Heaton, in The Bible of the Reformation writes of More,

 

He thirsted for the blood of those who differed from him in matters of faith, if he did not turn the screw with his own hands to torture them, and jest at his victim's sufferings... Sir Thomas More cast Bainham, a Reformer, into prison within his own house, and was commonly said to have whipped him at a tree in his garden... after which he sent him to be tortured on the rack at the Tower (p. 90).

 

In his writings against the Reformers and in his actions and thought one beholds the disgusting spectacle of his blind zeal as a devotee of Antichrist.

 

To those who objected to the burning of the New Testaments he (More--RB) answered,

"Whoso called these books which were burned the New Testament gave them a wrong name, since they were rather Tyndale's or Luther's Testaments, it being so corrupted and changed from the good and wholesome doctrine of Christ to their own develish heresies as to be quite another thing" (The Bible of the Reformation, p. 99).

 

Thus, it is clear at once why the high opinion of Erasmus was not shared by reformer and martyr, William Tyndale.

 

It was in 1528, that Sir Thomas More, being already regarded as the most accomplished scholar in England, and having before his eyes a near prospect of being invited to fill the chief place in his sovereign's council, was induced to accept bishop Tonstal's permission to read the works of the reformers, that he might be qualified to refute them; nor did he suffer the year to elapse before he had composed, as the first fruits of his consequent researches and zeal, an imaginary dialogue between himself and the confidential messenger of a friend desirous to know his opinions respecting the religious questions which were then forcing themselves into general notice (from the "Introductory Notice" of the 1850 edition).

 

Merle d'Aubigne, in his History of the Reformation of the Sixteenth Century summarizes the dispute between Tyndale and More in this way,

 

Tyndale soon became informed of More's publication, and a remarkable combat ensued between these two representatives of the two doctrines that were destined to divide Christendom -- Tyndale the champion of Scripture, and More the champion of the (Roman--RB) church. More having called his book a dialogue, Tyndale adopted this form in his reply, and the two combatants valiantly crossed their swords, though wide seas lay between them. This theological duel is not without importance in the history of the Reformation. The struggles of diplomacy, of sacerdotalism, and of royalty were not enough; there must be struggles of doctrine. Rome had set the hierarchy above the faith; the Reformation was to restore faith to its place above the hierarchy (p. 833).

 

The scurrility and open heresy of More's Dialogue (which, among other things, rejected Tyndale's English translation of the New Testament [1525-1526], "spirit and letter," cf. The Oxford Encyclopedia of the Reformation, p. 90) evoked a proportionately stiff reply (Titus 1:11-13; 2:15) from Tyndale, making this work lively reading and giving the modern student something of an idea of the stark antithesis perceived and promoted by both Protestants and Roman Catholics in the days of the Reformation. In sharp contrast to and rebuke of our own modern indifference and (alleged) tolerance, the reformer, like the other champions of truth in those times, realized that nothing less was at stake than the glory of God, the excellency and sufficiency of Christ's work, and the eternal souls of men -- and his writing reflects this.

 

Tyndale's work displays numerous streams of reformational thought, including the nature of the church (see chapter two, on the being/well-being of the church, in Greg Barrow's Covenanted Reformation Defended, FREE at: http://www.swrb.com/newslett/actualnls/misrep2.htm ), the Pope as Antichrist, the meaning and administration of the Lord's Supper, principles of Scripture translation, and much more. While there are points evidencing errors in need of correction by later reformers (such as Calvin, Knox, and the Westminster divines), this brief and animated reply to More is must reading for the serious student of Reformational history, and will, with the blessing of the Spirit, excite zeal for Christ and holy indignation at the Papal blasphemies -- past and present.

 

Extensive editorial notation has been added by Rev. Henry Walter (of the Parker Society), including many excerpts of More's replies to Tyndale, making this edition much more useful, and bringing the doctrinal conflicts between the martyr for truth and the vassal of the Dragon into sharper contrast. (As noted above, a treatise on the Supper of the Lord, attributed to Tyndale, and remarks on and defense of the Last Will and Testament of Mr. William Tracy, are also included in this volume). This book also contains specimens of Tyndale's translations.

 

Tyndale's answer to More was originally published circa 1531, this SWRB reprint is from the 1850 edition of the Parker Society. 340 pages.

 

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Resource 2. BROWN, JOHN (of Haddington)

The Self-Interpreting Bible: With Commentaries, References, Harmony of the Gospels and Many Other Helps Needed to Understand and Teach the Text (4 volumes, 1914 edition)

 

Brown's renown rests chiefly on The Self-Interpreting Bible

 

... and to a lesser extent on A Dictionary of the Holy Bible ($29.95 P; $39.00 HP). 'Brown's Bible' was repeatedly reprinted (in America as well as Britain, as were all his more popular works), with improvements by later editors, even into the twentieth century (and now into the 21st century!--RB). Its numerous aids... included a system of marginal cross-references novel in its extensiveness. This 'library in one volume' became as common as Bunyan's Pilgrim's Progress ($14.98 P; $29.00 HP; $47.96 H) and Thomas Boston's Fourfold State ($9.99 P; $18.00 HP; $39.00 H). It incorporated material from the Dictionary, which unlike modern counterparts, explained basic English vocabulary and grammar (making it useful for homeschooling--RB), and often went beyond making the Bible intelligible (to interpreting it, for example the entry on--RB)... 'Antichrist' surveys papal history... (the complete work--RB) is exemplary in its directness and accuracy (DSCHT, p. 99).

 

In Mackenzie's book, John Brown of Haddington, a whole chapter is devoted to just the Self-Interpreting Bible. Here is a glimpse at what Mackenzie has to say,

 

No work carried the reputation of the author so far afield as his Self-Interpreting Bible... Its success from the first was extraordinary... It will be evident that an extraordinary amount of valuable material was thus placed at the command of the ordinary reader. It was the information that a student of the Scriptures hungered for, who had not access to the learned works dealing with such subjects... Brown states that his avowed aim in his publication is not to depreciate the valuable commentaries of these writers (referring to some of the most famous Reformed commentators of the past--RB), but 'to exhibit their principal substance with all possible advantage... and in referring particularly to the New Testament, he adds that 'there the explication is peculiarly extensive, and attempts to exhibit the substance of many learned and expensive commentaries.' ...The last edition of Brown's Bible is undoubtedly the best (which is the same as the edition we have used--RB) (pp. 177, 178, 185, 186).

 

The issue of this Bible Commentary brought Brown into correspondence with many notable persons, among them the saintly Charles Simeon of Cambridge... It was Simeon's habit... to rise every morning at 4AM... after lighting a fire, he devoted the first four hours of the day to private prayer and the devotional study of the Scriptures. The favorite companion of these devotional hours was Brown's Self-Interpreting Bible... Simeon prized the Self-Interpreting Bible above all others, and made acknowledgment of the spiritual enlightenment and quickening which he received from its daily perusal... (writing) "Your Self-Interpreting Bible seems to stand in lieu of all other commentaries; and I am daily receiving so much edification and instruction from it, that I would wish it in the hands of all serious ministers" (pp. 187-188).

 

Brown's Bible was treasured in the homes of the people with all the reverence and care enjoyed by Bunyan's Pilgrim's Progress and Boston's Fourfold State. It supplied what was lacking in these great soul classics, providing a clear path to the fount from which they derived their vitality and strength. The three were considered the necessary literary and religious equipment of the household. They furnished pabulum for serious reading; and they produced strong men (p. 190).

 

Over 2200 (8.5" X 11") pages in the complete set -- this Bible contains more features and additions (from sections on prophecy fulfillment and hermeneutics to a chronological index to Scripture history, Jewish festivals and the significations of obsolete words [and much more!]-- with 448 photographs showing places of Bible events) than we have space to note here!

 

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Resource 3. King James Bible on CD

(Read by Alexander Scourby)

 

Digitally mastered stereo compact discs with no musical background. 62 see-through pockets keep the CD's clean and dust free. Lifetime warranty through Word Audio.

 

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