FRITH or FRYTH, John (cir. 1503-1533), an eminent pioneer of the Reformation in England, was born about the beginning of the 16th century at Westerham, Kent, where his father kept an inn. He was educated at Eton, and afterwards at King’s College, Cambridge, where Gardiner, who subsequently became bishop of Winchester, was his tutor. Immediately after taking his B.A. degree, he transferred his residence (December 1525) to the newly founded college of St Frideswide or Cardinal College (now Christ Church), Oxford, whither, along with other young men of distinguished talent, he had been invited by Wolsey. At Oxford the sympathetic interest which he showed in the Reformation movement in Germany soon caused him to be suspected as a heretic, and led to his imprisonment for some months. On being at the instance of Wolsey released from confinement, towards the close of 1526 or early in 1527, ho fled to the Continent, where he appears to have resided chiefly at the newly founded Protestant university of Marburg, and to have been associated with Tyndal in many of the literary labours of the latter. At Marburg he became acquainted with several scholars and Reformers of note, and particularly with the famous Patrick Hamilton. Frith’s first publication in fact was a translation of Hamilton’s Places, made shortly after the martyrdom of their author; and soon afterwards the Revelation of Antichrist, a translation from the German, appeared, along with A Pistle to the Christen Reader, by “Richard Bright wall” (supposed to be Frith), and An Antithesis wherein are compared togeder Christes Actes and our Holye Father the Popes, dated “at Malborow in the lande of Hesse,” 12th July 1529. His Disputacyon of Purgatorye, a treatise in three books, against Rastell, Sir T. More, and ...Fisher (bishop of Rochester) respectively, was published at the same place in 1531. In 1532, probably in July or August, he ventured back to England, apparently on some business to which he and Tyndal attached importance in connexion with the prior of Reading. Warrants for his arrest were almost immediately issued at the instance of Sir T. More, then lord chancellor. For some weeks Frith successfully evaded pursuit, but ultimately, in December, he fell into the hands of the authorities at Milton Shore in Essex, as he was on the point of making his escape to Flanders. The rigour of his imprisonment in the Tower was somewhat abated when Sir T. Audley succeeded to the chancellorship, and it was understood that both Cromwell and Cranmer were disposed to show great leniency. But the treacherous circulation of a manuscript “lytle treatise” on the sacraments, which Frith had written for the information of a friend, and without any view to publication, served further to excite the hostility of his enemies, and in a lent sermon preached against the “sacramentaries” before the king, special reference was made to some at that time in the Tower, “so bold as to write in defence of that heresy,” and who seemed to be put there “rather for safeguard than for punishment.” On thij instigation, Henry ordered that Frith should be examined; the result of a regular trial which followed was that he was found guilty of having denied, with regard to the doctrines of purgatory and of transubstantiation, that they were necessary articles of faith. On the 23d of June 1533 he was handed over to the secular arm, and at Smithfield on the 4th of July following he was burnt at the stake. During his captivity he had been more than usually busy with his pen, and his writings belonging to this period include, besides several letters of interest, a controversial work on the eucharist in reply to what Sir T. More had written against Frith’s “lytle treatise”; also two tracts entitled respectively A Mirror or Glass to know thyself, and A Mirror or Looking-glass wherein you may behold the Sacrament of Baptism. Apart from his ability, which seems to have been regarded by all his contemporaries as extraordinary, his acquirements, his piety, his early and tragic death, Frith is an interesting and so far important figure in English ecclesiastical history as having been the first to maintain and defend that doctrine regarding the sacrament of Christ s body and blood which ultimately came to be incorporated in the English communion office. Twenty-three years after Frith’s death as a martyr to the doctrine of that office, that “Christ’s natural body and blood are in Heaven, not here,” Cranmer, who had been one of his judges, went to the stake for the same belief. Within t ιree years more, it had become the publicly professed faith of the entire English nation.
See the Acts and Monuments of Foxe; the collected edition of the Works of Tyndal, Frith, and Barnes, by Foxe (1573); The Works of the English Reformers, edited by Russell, vol. iii.; British Reformers, vol. viii.; Fathers of the English Church, vol. i.; Anderson’s Annals of the English Bible, vol. iii.
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