A short history of witness to the Truth and a challenge for today.
The vigor of anti-orthodox literature is in no matter more evident than in connection with the trinity. An example is that of John Fry, a Dorset man who in 1649 described in a widely circulated tract the idea of “three persons or subsistencies in the godhead” as a “chaffie and absurd opinion.” This effort provoked a reply: “Mr. Fry, his blasphemy and error blown up and down the kingdom with his own bellowes.” The bellows, however, seemed to have plenty of wind. It is interesting to note that a year or two afterwards Paul Hobson, chaplain at Eton (stronghold of orthodoxy though that place traditionally has been!) contended that the Holy Spirit is not a person of the trinity but “God’s activity in the world.”
In no matter did the Scriptural position of these sixteenth and seventeenth century believers provoke more jealousy and bitterness than in that of ordination. In those days clericalism—the vaunted pride and position of a paid clergy—was a tenaciously-guarded tradition, and it was supported by the state. The believers then were no greater respectors of college-trained theologians than was John Thomas. Preaching in London an “Anabaptist” brother caused a stir by stating that “surplices are not to be esteemed so much as my wife’s apron.” The early “Baptists” had no “ministers” as their apostate namesakes do to-day: “there were preachers,” we read, “who were tailors, leather-sellers, soap-boilers, brewers, weavers and tinkers, but the important point is that these preachers carried conviction and wrought righteousness and constructed spiritual churches to the glory of God.” That they carried conviction is evident from the success which attended their preaching whenever the authorities allowed them life and breath to do it. Let us in imagination visit “that new Jordan” in 1643—in actual fact the Bow River at Old Ford in London’s East End. It was then a stream flowing through peaceful meadows; it is now a sewer. A “great assembly” is gathered at the bank. The candidate and the immerser walk out into the stream and the baptism is effected. A member (his name is unknown) grasps the “new brother by the hand and begins: “I am filled with much zealous joy to receive a new brother into our assembly who before had only the bare rags of Adam and baptised by the ceremonies of Antichrist . .” He goes on to explain to the assembled company how radically different from the Christendom around them is their practice: “we hold it utterly unlawful to baptise any until they come to full years of understanding, that they may answer for themselves and conform themselves to live according to that Name and baptism which they have received.” He proceeds then to exhort the new member—and everyone: “we must not joyne hands, heads or hearts with the wicked.” Mentioning how despised and persecuted they are as a community, he yet insists that “the severest eye of justice cannot discern a wrinkle, much less a spot, in our actions.” He urges the newborn to endeavour to uphold these high standards that the adversary may continue to have nothing evil to say of them. So that they may not be conspicuous, the company quietly disperse and go their ways, many of them to live the lives of the hunted.
The Origin of the Organic World – Part One