The Conditionalist Faith of Our Fathers, vol. 2

II. Frith—Martyrdom for Denial of Consciousness in Purgatory

It is important that we understand the character, caliber, and competence of those who have held to, and particularly those who have pioneered in the rediscovery and revival of, the teaching of Conditional Immortality in any given country or period of time. It is essential to know whether they were learned or ignorant, trained or untrained, balanced or erratic, pious or brazen, principled or unprincipled, competent or incompetent in the Bible and Biblical languages, whether they were independent thinkers or mere reflectors of the opinions of others, and especially whether they held to the Word of God as the source of all truth and the arbiter for every doctrinal difference. CFF2 96.2

Thus at the very outset of the English Reformation and the break with Rome, Conditional Immortality was brought to the forefront by two scholarly Bible translators who followed their convictions to the stake and died for their faith. Because of his importance in our quest we give a companion sketch of John Frith, worthy cochampion of Conditionalism in those crucial years of emerging British Protestantism. CFF2 96.3

The associate pioneer in this field, JOHN FRITH, or FRYTH (1503-1533), was a brilliant young English Reformer and martyr, and Tyndale’s “son in the faith.” After leaving Eton, he was highly trained at Cambridge, where Stephen Gardiner, later bishop of Winchester, was his special tutor. Frith was a rising star, unsurpassed in his day for learning. He received his B.A. in 1525 from King’s College, where he specialized in Latin and Greek. He then responded to an invitation extended by Cardinal Thomas Wolsey to him and to certain other bright prospects, and transferred his residence to Wolsey’s newly founded Cardinal College, Oxford (later Christ Church). Here he taught, and became a junior canon. ¹¹ CFF2 97.1

Here Frith probably met William Tyndale, from whom he received “the seed of the gospel” into his heart, and later assisted him in the translation and publication of the New Testament. Both Wolsey and Henry VIII had ambitious plans for him, but he turned away from them all for the gospel’s sake. His intensive study of the Word in his translation work wrought a tremendous change in his concepts. And because of his zeal in Reformed preaching, he was soon charged with championing Luther’s heresies. This led to his arrest and several months of imprisonment in a foul dungeon, actually a fish cellar, at Oxford. Several others were likewise held under duress, from among whom at least three died from the ordeal. CFF2 97.2

Upon the consent of Wolsey, Frith was released in 1528, with the supposition that he would remain at Oxford. But he fled to the Continent for safety, where for a time he resided in the newly founded Protestant University of Marburg, Germany. Here he associated with Tyndale in translation work. While at Marburg he made the acquaintance of several other scholars and Reformers of note who confirmed his growing Protestant convictions. Later, both he and Tyndale went to Antwerp, where the New Testament was completed and work was begun on the Old Testament. CFF2 97.3

During this time, although suffering from poverty and undernourishment, Frith wrote A Disputacion of Purgatorye, Diuided in to thre bokes. The first book was an answer to John Rastell, the second to Sir Thomas More, and the third to John Fisher, bishop of Rochester. ¹² This triple reply was occasioned by two books: One was The Supplycacyon of Soulys in Purgatory, made by Sir Thomas More, Knyght, printed in 1529. The other was A New Boke of Purgatury ... Deuyded in to thre dyalogys. The first dyalogoe the immortalyte of mannys [man’s] soule. The third dyaloge treateth of Purgatory—this last issued in 1530, being by Rastell, brother-in-law of More. In his reply Frith uses what became the standard, well-reasoned Conditionalist arguments against Purgatory, such as the mortal nature of man, the resurrection as the sole hope for a future life, and life only in Christ. And Frith’s reply became one of the factors that ultimately cost him his life. CFF2 98.1

Frith received word from the king that he would be welcomed back to England if he would renounce his heresies. He had been abroad for several years and had a great desire to return and preach the gospel he had found in the Scriptures. Returning to England in 1532 in penury, Frith began preaching. But he was so disreputable in appearance that he was soon arrested as a vagabond and put in the stocks. He refused to give his name, so food was withheld to force him to disclose his identity. As the town schoolmaster conversed with him in Latin and Greek, his identity was discovered and he was released. After wandering from place to place he was again arrested. This time he was charged with heresy upon order of Sir Thomas More, Lord Chancellor of England. CFF2 98.2

Both Vicar General Cromwell and Archbishop Cranmer favored leniency, but the circulation of a manuscript (Lytle Treatise on the Sacraments) written by Frith at the request of a friend but not intended for circulation aggravated the hostility of his enemies. ¹³ Tyndale was greatly concerned over his plight, for he looked up to Frith as the rising star and the great hope of the church in England. He counseled Frith to avoid a clash with the authorities, but admonished him to be faithful. CFF2 99.1

Nothing could now save him. He was accordingly tried before a court of six, of whom Cranmer (who was himself greatly troubled) was one, and found guilty of denying both Purgatory, with its involvements, and transubstantiation as necessary articles of faith. He was condemned to the stocks and plagued with hunger to break his spirit. He was offered an opportunity to escape if he would compromise, but he refused to reverse his views. The decrees and appeals of men carried no weight with him in a matter of conviction. He knew that the Scriptures of truth supported him and were the final source and standard of authority. And he must face God for his convictions. CFF2 99.2

During his imprisonment in the Tower, though loaded with chains, he wrote several tracts confuting various charges and winning Rastell, as well as producing his major controversial work, A Boke Made by John Fryth, prysoner in the Tower of London answeryinge to M. More’s Letter (1533). Frith, it should be stated, was the first to take the position regarding the symbolic character of the sacraments, later incorporated into the English communion. CFF2 99.3

Frith’s trial took place in Lambeth Palace, before the Archbishop of Canterbury, with Bishop Gardiner of Winchester (Frith’s former tutor) now testifying against him. The articles against him were read and acknowledged. He was then sentenced by the bishop of London to be burned at the stake, and was turned over to the secular arm. Pending his burning, he was committed to Newgate Prison. There he was put into a dungeon, laden with chains, his neck circled with an iron collar fastened to a post. It was impossible for him either to lie down or to stand upright. But despite this cruel posture he continued by day and night to write by candlelight. CFF2 99.4

Finally, on July 4, 1533, praying that his death might open the eyes of the king, Frith was burned at the stake in Smithfield, just outside of London. Here he reaffirmed his faith, and when the fagots were fired, he embraced them in his arms and committed his spirit to God. The spectators were greatly moved, but the pastor of All Souls Church admonished the people who had gathered not to pray for him any more than for a dog. Frith only besought God to forgive them. So he sealed his life with his blood at the age of thirty. CFF2 100.1

Twenty-three years after the martyrdom of Frith, Archbishop Thomas Cranmer, who had been one of his judges, went to the stake for the same belief. And soon thereafter it became the publicly professed faith of the English nation. ¹⁴ Frith’s writings exerted a pronounced and lasting influence. To him the church embraced all true members of Christ in every land and communion. Moreover, he believed the church to be the depository of all truth and responsible for its dissemination to the whole world—the embryo of the modern missionary idea. He was also a student of prophecy and wrote effectively on the papal Antichrist. CFF2 100.2