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The story goes that while Tyndale was serving as the schoolmaster for the children of Sir John Walsh of Little Sodbury Manor, Gloucestershire, he found himself in the company of a learned man. It is not difficult to understand why Latter-day Saints are drawn to this story and why they often quote it. Connecting one inspiring martyr—William Tyndale, the father of the English Bible who was burned at the stake in —with another inspiring martyr—Joseph Smith, the Prophet of the Restoration who was shot by an angry mob in —is delightfully irresistible.

Unbeknownst to the average Tyndale enthusiast, the ploughboy anecdote does not have a definitive source. What it does have is an unknown origin and a very complicated transmission history through The Actes and Monuments of These Latter and Perilous Dayes by John Foxe — Because of these challenges, there is some doubt about whether or not Tyndale actually made the comments about the ploughboy.

Therefore, the purpose of this article is to first provide Latter-day Saint admirers of Tyndale with an overview of the primary sources that provide historical information about the translator. And third, this article will suggest a number of other, historically legitimate statements that William Tyndale made about the translation of the Bible into English which can be quoted with certainty. Unfortunately, like many historical figures, William Tyndale ca.

Out of his thirteen publications, only five divulge anything factual about his personal life. The prologue to The Obedience of a Christen Man reveals one tantalizing tidbit about the books Tyndale read during his childhood. There, Tyndale explains his passionate intention to translate the Bible into English, speaks a little about the heresy accusations that were made against him when he worked for John Walsh ca.

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Within this brief autobiographical narrative there is a noticeable reluctance to talk about himself and a stated desire to keep his personal recitations short. The third letter, published as part of A Path Way , was originally written in French to an unidentified friend to instruct him on how to understand scripture and is thoroughly theological in nature.

The fourth letter, written in Latin in to an unknown person in authority at Vilvorde Castle where Tyndale was imprisoned on charges of heresy, is more insightful. This letter provides a heart-wrenching description of a man who is suffering in thin, worn-out clothes in a cold, dark prison cell with nothing to do. Tyndale politely asks for warmer clothing and for his Hebrew translation materials so that he might pass the time alone more pleasantly. Unfortunately, the biographical information about Tyndale is nearly as sparse as the autobiographical.

Henry Monmouth d. In a petition to Cardinal Wolsey ca. The translator was suffering from poverty, hunger, thirst, cold, and constant worry about being apprehended. Unsurprisingly, not all of the biographical records of Tyndale are positive. His unflattering comments were written in response to the very public reprimand Tyndale gave Joye in the second prologue to his revision of the New Testament. In the prologue, Tyndale vehemently rebuked Joye for presumptuously altering the text of one of the many pirated versions of his New Testament.

Not only had Joye made some theologically significant translation changes, but he also failed to put his own name on the volume as the translator. It was at Oxford where Foxe became interested in the study of the scriptures, and while there he appears to have belonged to an evangelically-minded minority group. Foxe lived in Strasbourg, Frankfurt, and Basel, where he worked in the print shops and continued to publish his own works. The Commentarii was the Latin forerunner of the Actes and Monuments.

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Foxe published a second, six-volume Latin martyrology entitled Rerum in Ecclesia Gestarum. Commentarii in Basel in Achievements in the Church. This aspiration was fulfilled in when the Actes and Monuments was first published. Because Foxe felt a profound duty to record the suffering of as many of the English martyrs as he could, the Actes and Monuments was never completely finished. Even after his death, new information was added in the edition. Importantly, Foxe did more to alter the Actes and Monuments beyond adding new material or correcting erroneous information.

He was a very active and purposeful editor.

If possible they must not lie. But it was not necessary in all circumstances to strive officiously to tell the whole truth. Poyntz owned the English house at Antwerp where Tyndale had lodged, and he valiantly attempted, at great cost to himself, to get Tyndale released from prison. Foxe completed the new history by attaching two consolatory letters that Tyndale sent to Frith while the latter was imprisoned in the Tower of London. With so much new material for readers to enjoy, the question that naturally follows concerns its source.

Where did Foxe get it all from? By the time the first edition of the Actes and Monuments was published in , Tyndale had been dead for nearly thirty years. Foxe was only eight years old in the mids when Tyndale left England for the Low Countries, making it impossible for Foxe to have been an eyewitness to any of the stories he related about the translator.

Someone else must have supplied him with the details. Unfortunately, some of the sources for the additional information can only be guessed at because Foxe used material from manuscripts that are no longer extant. Demaus postulates that Webb served as a priest in the rectory of West Kington, located just six miles southeast from Little Sodbury Manor, where Tyndale worked as a tutor for the Walsh family.

The most serious is the fact that the information cannot be substantiated. Therefore, the source for the Gloucestershire stories is unknown. In the prologue, Tyndale described the persecution he received from the Catholic priests while he was living in Gloucestershire. Foxe readily inserted these details into his book. The end result was a dramatic enlargement of the amount and severity of persecution Tyndale received while working at Little Sodbury Manor.

In the edition, Tyndale quietly leaves Gloucestershire for London because he anticipates that things might get uncomfortable for him and for his employer in the future. The rendering reads as follows:. It was not long after, but M. Tyndall happened to be in the companye of a certayne Divine recounted for a learned man , and in commoning and disputing with hym, hee drove hym to that issue, that the sayd great Doctour burst out into these blasphemous wordes, and sayd: we were better to be without Gods law then the Popes.

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