In him Tyndale found a man after his own heart, and the intercourse of the two friends was probably a mutual joy.
About the time of Fryth’s arrival in Marburg, Tyndale issued a book which created as great a sensation in England as his Testament had done. This was the book which is generally known as “The Wicked Mammon,” or more fully, “The Parable of the Wicked Mammon.” “The Wicked Mammon” is really an exposition of the parable of the Unjust Steward. Tyndale’s main purpose in the book, however, was to set forth the cardinal doctrine of Justification by Faith, but in doing so he naturally assailed the gross errors of Rome.
In his preface Tyndale boldly declares the Pope to be Antichrist, an assertion which required much courage at the time, and said:—
“We had spied out Antichrist long ago if we had looked in the doctrine of Christ and His apostles; where, because the least seeth himself now to be sought for, he roareth and seeketh new holes to hide himself in; and changeth himself into a thousand fashions with all manner of vileness, falsehood, subtlety, and craft. Because that his excommunications are come to light, he maketh it treason unto the King to be acquainted with Christ. If Christ and they may not reign together, one hope we have—that Christ shall live for ever. The old Antichrists brought Christ unto Pilate, saying, ‘By our law He ought to die;’ and when Pilate bade them judge Him after their law, they answered, ‘It is not lawful for us to kill any man;’ which they did to the intent that they which regarded not the shame of their false communications should yet fear to confess Christ, because that the temporal sword had condemned Him. They do all things of a good zeal, they say; they love you so well, that they had rather burn you than that you should have fellowship with Christ. They are jealous over your armies, as saith St. Paul. They would divide you from Christ and His Holy Testament, and join you to the Pope to believe in his testament and promise.”
The New Testament had been issued without Tyndale’s name upon it, but at length the secret of his authorship had leaked out. Now with a sublime scorn both for the prelates and for their malice, Tyndale continues:—
“Some men will ask peradventure why I take the labour to make this work, inasmuch as they will burn it, seeing they burnt the Gospel? I answer, In burning the New Testament they did none other thing than that I looked for; NO MORE SHALL THEY DO IF THEY BURN ME ALSO; IF IT BE GOD’S WILL, IT SHALL SO BE.”
Then Tyndale concludes his preface thus:—“Nevertheless, in translating the New Testament I did my duty, and so do I now, and will do as much more as God hath ordained me to do. And as I offered that to all men to correct it whosoever could, even so I do this. Whosoever, therefore, readeth this, compare it unto the Scriptures. If God’s Word bear record unto it, and thou feelest in thine heart that it is so, be of good comfort and give God thanks. If God’s Word condemn it, then hold it accused, and so do with other doctrines; as Paul counselleth his Galatians. Believe not every spirit suddenly, but judge them by the Word of God, which is the trial of all doctrine, and lasteth for ever. Amen!”
“That precious thing which must be in the heart ere a man can work any good work,” says Tyndale, “is the Word of God which in the Gospel preacheth, proffereth, and bringeth unto all that repent and believe the favour of God in Christ. Whoso heareth the Word and believeth it, the same is thereby righteous. Therefore it is called the Word of life, the Word of grace, the Word of health, the Word of redemption, the Word of forgiveness, and the Word of peace. For of what nature soever the Word of God is, of the same nature must the hearts be which believe thereon and cleave thereunto. Now is the Word living, pure, righteous, and true; and even so maketh it the hearts of them that believe thereon.”
Upon the duty of every man to help and to love his neighbour Tyndale is very emphatic, and his teachings are beautifully illustrated by his own self-denying life:—
“It is a wonderful love wherewith a man loveth himself. As glad as I would be to receive pardon of mine own life (if I had deserved death), so glad ought I to be to defend my neighbour’s life, without respect of my life or my goods. A man ought neither to spare his goods, nor yet himself, for his brother’s sake, after the example of Christ.”