The Conditionalist Faith of Our Fathers, vol. 2

III. Twin Causes of Frith’s Death by Fire

It was but natural that Frith, as the close literary associate of Tyndale, should jointly share Tyndale’s view—that immortality begins only at the resurrection, at the last day, and that none of the dead are as yet either in Heaven or in Hell. Times were tense and persecution rife. It was England’s transition hour, with Protestantism in the making, and Frith was a spokesman in the age of Protestant heroics and separation from things papal. He saw more clearly than most in his day that such a break could not be fully effective unless and until the dogma of Purgatory and the concept of immediate conscious rewards at death were abandoned as un-Biblical and untrue. That became his unyielding position, and one of the twin causes of his martyrdom. CFF2 100.3

1. PARABLE IS BASIS OF BISHOP’S CONTENTION

In his “Answer unto My Lord [Bishop Fisher] of Rochester,” Frith steadfastly affirmed that the “word [of God] is the judge,” that it is “the perfect touchstone that trieth all things”—the true Protestant position. On the bishop’s contention that “of the souls that are departed, some are already damned in hell, and some are already in heaven,” Frith states that “to prove this true, he [Fisher] allegeth the parable of the rich man (Luke 16.).” That was the bishop’s chief evidence and argument. But Frith’s rejoinder was: “I am sure my Lord [the bishop of Rochester] is not so ignorant as to say that a parable proveth any thing.” Parables only “open and expound dark and hard things.” Rather, Frith contends, “we must consider the thing wherefore they be spoken, and apply them only to that they are spoken for.” ¹⁵ CFF2 101.1

2. CONSCIOUS TORMENT DESTROYS RESURRECTION ARGUMENT

Frith then says pointedly that from “this parable” they “should have no such apparitions of the dead,” and that they would not believe “although one of the dead should rise again and tell it them.” Then for the sake of argument he says: CFF2 101.2

“Notwithstanding, let me grant in him [the bishop], that some are already in hell, and some in heaven, (which thing he shall never be able to prove by the Scripture, yea, and which plainly destroyeth the resurrection, and taketh away the arguments wherewith Christ and Paul do prove that we shall rise) yet, I say, let me grant it him, to see how he will conclude.” ¹⁶ CFF2 101.3

And this is what the bishop had contended: “‘Neither it is creditable,’ (saith he) ‘that all which are cast into hell should straightway go to heaven, therefore must we put a purgatory, where they may be purged.’” CFF2 101.4

3. RIGHTEOUS REST IN PEACE, NOT IN TORMENT

To this Frith answers, “All that live are faithful or unfaithful.” And then he declares concerning the faithful that “the righteous man, when he dieth, shall rest in peace.” This he repeats and amplifies: “Every faithful man shall rest in peace and not be tormented in the pains of purgatory.” Then he observes frankly, “And as touching this point, where they rest, I dare be bold to say that they are in the hand of God, and that God would that we should be ignorant where they be, and not to take upon us to determine the matter.” ¹⁷ CFF2 102.1

4. ABRAHAM’S BOSOM IS ABRAHAM’S FAITH

Touching next upon the meaning, in the parable, of “Abraham’s bosom” whereon Lazarus rested, Frith answers explicitly, “Abraham’s bosom were nothing else than Abraham’s faith.” Then he observes: CFF2 102.2

“He that departeth in this faith resteth in peace, and waiteth for the last day, when God shall give unto his faithful, that is, to his elect, (for only are the elect faithful, and the faithful elect) the crown of his glory, which he hath prepared for them that love him. This crown, doth Paul say, that he shall receive it in that day, (2 Timothy 4.) that is, in the day of judgment. And in the mean season God hath so provided for us, that they shall wait until the number of their brethren which daily suffern and shall suffer for Christ, be wholly fulfilled, and so shall they not be made perfect without us (Hebrews 11.).” ¹⁸ CFF2 102.3

So, Frith concludes, this is “a clear case.” And he repeats, “Of this he can prove no purgatory,” for “there is no man so mad as to say, that to rest in peace should signify to lie in the pains of purgatory.” Consequently he draws the conclusion, “There is no such purgatory.” Of this he was assured, for God will forgive us in Christ “without broiling on the coals in purgatory.” ¹⁹ CFF2 102.4

5. DENIAL OF PURGATORY BECOMES DEATH WARRANT

In his last letter, entitled “The Articles wherefore John Frith Died,” penned and signed on June 23, 1533—just ten days before his martyrdom—Frith states, “They examined me but of two articles.” The first was, “Whether I thought there were no purgatory to purge the soul after this present life.” To this Frith records his explicit answer: “I said that I thought there was none, for man is made but of two parts, the body and the soul,” the soul being “purged by the word of God, which we receive through faith, unto the health and salvation both of body and soul.” Therefore he declared, “I must deny the Pope’s purgatory.” ²⁰ CFF2 102.5

The second charge concerned the sacrament, whether it contained Christ’s “very natural body, both flesh and blood.” To this Frith also returned answer, “No, said I, I do not so think.” He categorically denied the claim of “transmutation” because, he said, “it is false, and can neither be proved by Scripture, nor faithful doctors.” And then he repeated the truism that it “cannot be proved true by Scripture” ²¹—the standard by which he tested all teachings. These denials were his death warrant. Such was the testimony of Frith the martyr. CFF2 103.1