Always Singing One Note
- Thursday, July 01, 2010
At Root: A Passion for Justification by Faith
What drove Tyndale to sing "one note" all his life was the rock-solid conviction that all humans were in bondage to sin, blind, dead, damned, and helpless, and that God had acted in Christ to provide salvation by grace through faith. This is what lay hidden in the Latin Scriptures and the church system of penance and merit. The Bible must be translated for the sake of the liberating, life-giving gospel.39
There is only one hope for our liberation from the bonds of sin and eternal condemnation, Tyndale said: "Neither can any creature loose the bonds, save the blood of Christ only."40
By grace . . . we are plucked out of Adam the ground of all evil and graffed [sic] in Christ, the root of all goodness. In Christ God loved us, his elect and chosen, before the world began and reserved us unto the knowledge of his Son and of his holy gospel: and when the gospel41 is preached to us [it] openeth our hearts and giveth us grace to believe, and putteth the spirit of Christ in us: and we know him as our Father most merciful, and consent to the law and love it inwardly in our heart and desire to fulfill it and sorrow because we do not.42
This massive dose of bondage to sin and deliverance by blood-bought sovereign grace43 is missing in Erasmus. This is why there is an elitist lightness to his religion—just like there is to so much of evangelicalism today. Hell and sin and atonement and sovereign grace were not weighty realities for Erasmus. But for Tyndale they were everything. And in the middle of these great realities was the doctrine of justification by faith alone. This is why the Bible had to be translated, and ultimately this is why Tyndale was martyred.
By faith are we saved only in believing the promises. And though faith be never without love and good works, yet is our saving imputed neither to love nor unto good works but unto faith only.44
Faith the mother of all good works justifieth us, before we can bring forth any good work: as the husband marryeth his wife before he can have any lawful children by her.45
This is the answer to how William Tyndale accomplished what he did in translating the New Testament and writing books that set England on fire with the Reformed faith. He worked assiduously, like the most skilled artist, in the craft of compelling translation, and he was deeply passionate about the great doctrinal truths of the gospel of sovereign grace.
Man is lost, spiritually dead, condemned. God is sovereign; Christ is sufficient. Faith is all. Bible translation and Bible truth were inseparable for Tyndale, and in the end it was the truth— especially the truth of justification by faith alone—that ignited Britain with Reformed fire and then brought the death sentence to this Bible translator.
Blood-Serious Opposition to Bible Translation
It is almost incomprehensible to us today how viciously the Roman Catholic Church opposed the translation of the Scriptures into English. John Wycliffe and his followers called "Lollards"46 had spread written manuscripts of English translations from the Latin in the late 1300s. In 1401, Parliament passed the law de Haeretico Comburendo—"on the burning of heretics"—to make heresy punishable by burning people alive at the stake. The Bible translators were in view.
Then in 1408, the Archbishop of Canterbury, Thomas Arundell, created the Constitutions of Oxford, which said,
It is a dangerous thing, as witnesseth blessed St. Jerome, to translate the text of the Holy Scripture out of one tongue into another, for in the translation the same sense is not always easily kept. . . . We therefore decree and ordain, that no man, hereafter, by his own authority translate any text of the Scripture into English or any other tongue . . . and that no man can read any such book . . . in part or in whole.47
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