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ANTIPAEDOBAPTISM
IN THE THOUGHT OF
JOHN TOMBES
MICHAEL T. RENIHAN, PhD
B & R Press
Limited Edition
B & R PRESS
369 Oxford Street
Auburn, MA 01501
508-721-1339
© Michael T. Renihan January 2001
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Antipaedobaptism in the Thought of John Tombes
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Dedication
To John Tombes, BD,
(1603-1676)
You became my mentor and friend.
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Antipaedobaptism in the Thought of John Tombes
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Abstract
John Tombes, BD, 1603-1676, was a noted polemicist
who argued against the practise of Infant Baptism during a time when
it was the accepted and nearly universal doctrine of the Church in
England. In this work, the doctrine of infant baptism in the thought
of John Tombes is examined in order to argue for a new classification.
The work also demonstrates that Tombes deserves a
place among the theologians of his age for his learning and craft in
divinity. The majority of historians and theologians specialising in
the seventeenth century or in the development of
covenantal paedobaptism in England have neglected or miscategorised him.
The new classification argued for is Anglican
Antipaedobaptist as distinct from Anabaptist, Abaptist or Baptist. None of these
modifiers describes a man as complex as Tombes. Tombes represents
disparate ideas.
Tombes's doctrine was the sum of his exegetical,
theological and historical queries into the question of who should be baptised.
Of all published authors since the dawn of the printing press,
Tombes has more published pages on baptism than any other. Although,
admittedly, sheer volume alone does not call for the attention of
the academy. He is also an example of Reformed or Orthodox
Scholasticism in action. He used the tools of learning in a practical
manner to examine an issue of timeless relevance to churches who look to
an authoritative Scripture for their faith and practise.
The exegetical methods and conclusions, theological
constructions and the use of historical materials employed by Tombes
are presented and examined. His contemporaries are used as a gauge
to measure his influence and acumen. All of these demonstrate
the genius of John Tombes as a man given over to the science of
divinity and the quest for understanding.
This is therefore a study in the discipline of historical
theology with the twin foci of theology and personal history. The two
are intertwined to tell an oft neglected narrative of a dynamic era.
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Acknowledgements
First of all, a word of thanksgiving is given to God for
the strength to complete this undertaking. In his providence, I have
been stretched in ways unimagined by me when this project began.
My understanding has grown and my appreciation of the tools of
learning has been expanded.
Thanks are in order to John Tombes, BD, late
of Worcestershire, Bewdley, Ross, London, Bristol, and Salisbury.
In your humility, you would have never envisioned a thesis like
this some three hundred twenty-four years after your passing. You
have proven to this writer that though buried, dead men speak.
I am grateful to my doctoral supervisor, the Rev. Dr.
Alister McGrath, for his forebearance and grace. He demonstrated how
the terms Christian and Scholar can go hand in glove. It has been
a privilege to work with him. I thank him for the many
encouragements along the way, even when the way was difficult.
To the staff of Wycliffe Hall, Oxford, I thank you for the
many courtesies extended to me in my times of residence. You
facilitated this work in many hidden ways. A special word of thanks is in
order towards the library and her staff.
The staff at the Bodleian Library were always a help and
never a hindrance. Their willingness to teach the uninitiated how to
use the system is still deeply appreciated.
Susan Mills, librarian of the Angus Library, Regents
Park College, Oxford, was of invaluable assistance to me all along
the way. Thank you for your interest in the project, your offers of
help, your suggestions of corroborating works and your ceaseless
gathering of materials for me. I trust your labours have not been in vain.
A hearty thank you is also due to Jennifer Thorpe, archivist.
Dr. B. R. White of Regents Park College, Oxford,
consented to two interviews in the early stages of this work. I am grateful
for his time, and encouraging words even though our perspectives
on the subject differed greatly.
I also thank Dr. Geoffrey Nuttall for his gracious invitation to
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lunch and tea at his apartment. Although we did not see
eye-to-eye about Tombes and other aspects of the seventeenth century, he
did shape the direction of this work. He was the road sign that
turned the work towards a theological focus arguing for a specific
historical denominator. Thus history and theology serve one another. His
comments as regards the need for an historical dissertation (or
dissertations) on this topic after laying the theological foundation were
and remain compelling. We leave that task to others.
To my long-time friend and "personal" librarian, Dan
Wright, formerly assistant librarian at Reformed Theological Seminary,
Orlando, Florida, I owe a debt of gratitude for hospitality and
facilitation of the research. His help with the articles and words of
encouragement have been of great help to the work and to my soul. And,
a special thanks to John Muether who made Dan's time and the
resources of the library available to me.
To my former seminary Church History professor and
American Adviser, Dr. Frank Farrell, I offer my sincere thankfulness.
He has been an example of devotional scholarship and practical
divinity to me. I am thankful for his help with the dissertation in many ways.
Perhaps, someday soon, Tombes will find a place next to Sibbes
in the libraries of many.
To my friend and former professor Dr. Roger Nicole, I
give my thanks. He lent to me some of his precious original editions
of Puritan works. I appreciate his trust and thank him for the
many graces extended in word and deed.
To Don Kistler of Soli Deo Gloria Publications, I offer
my thanks for lending me the originals of Marshall and Baxter.
Even though he knew I would be presenting material that argued
against his own confessional position, he extended grace loving his
enemies (in a very narrow theological sense).
A word of appreciation is in order towards my associates
at Evangelical Press, Darlington. The A4 paper sent across the
Atlantic on many occasions is hereby noted. I remain grateful for your
assistance.
To the nine pre-submission readers, I remained awed at how
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they poured themselves into the task of proofreading and
spell-checking. The work is more polished because of your insights and
mission of mercy. Thanks go to Dr. Tom Ascol of Founders Ministries,
Pastor R. Bruce Steward of Cape Coral, Florida, Dr. Frank Farrell
of Reformed Theological Seminary, Orlando, Pastor Arden Hodgins
of Port Cities Baptist Church, Lewiston, Idaho, Mrs. Sharon James
of Leamington Spa, Warwickshire, Pastor Tom Lyon of
Providence Reformed Baptist Church, Tacoma, Washington, Dr. Stan Reeves
of Auburn University, Auburn, Alabama, Dr. John Scott of Netley
Evangelical Church, Netley, England, Scott Smith of Ligonier
Ministries, and Dan Wright of Reformed Theological Seminary, Orlando.
Any remaining errors are the sole responsibility of the author.
I also thank my brother in the flesh, Dr. James Renihan,
for his helpful comments and interest along the way. He is now free
to use this material on a particular baptistic theologian in the
public forum. May the Institute of Reformed Baptist Studies prosper
under his watchcare and may the theology of Tombes have an impact
upon his students and other unnamed associates.
Thanks are in order to two congregations, one on each side
of North America: Grace Chapel, Spokane, Washington, and
Heritage Reformed Baptist Church, Worcester, Massachusetts. I am
grateful for the time and support needed to complete this work. You
have heard Tombes used as an illustration of many things. This project
is due in large measure to your willingness to allow this writer the
time to pursue the desires of his heart. I trust it will not be proven a
carnal indulgence.
There are many who gave financially in order for this
thesis to see the light of day in its two forms. I thank them all. However,
a special word of thanks goes to my sister-in-law, Linda Genberg
and my in-laws, Robert and Barbara Genberg.
To my mother, Lillian Renihan, I give thanks for
persistent interest in the completion of the thesis-not necessarily because of
her interest in the subject but just to see it done. Thank you for
giving birth to a family of two historical theologians or theological
historians.
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To my family who has sacrificed their husband and father
for too many hours, weeks and months for this project over the past
six years, you have my love and thanks. To Michelle whose
birthday was missed more than once, to Erin who seems to have greater
needs when Dad was away, to Krysten who was always happier to see
me return than depart, to Aimee, the bundle of inspiring energy, and
to Renae and Sean who are too young to know of my times away,
I thank you for your sacrifices that made this all possible. I love
you all very much and wish for you the blessings and benefits of the
New Covenant through actual faith manifest in your souls. To my
dear wife Sue, thank you for pushing me to get to work and for
sustaining me through the rough times. I appreciate your love-in-action
towards me and our six little gifts from above. Words are
inadequate to express my true sentiments--thank you!
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Preface
The name John Tombes appeared occasionally in the
reading I would do as a minister in the Particular Baptist tradition
interested in the history of the movement. The references appeared
contradictory at times. It became my desire to sort through the material
in order to understand who this man was and what he represented in
his age. This gave birth to this project. To engage the original
materials, I had to go to the source, Oxford University and the Bodleian
Library. There was a nearly complete repository of the primary
sources in theology and history surrounding this subject. I was
presently surprised and overwhelmed at the same time. It should be
remembered from the outset that Tombes was not a Particular Baptist of
any sort, although he had some contact with them; he was an
Anglican and a Puritan in every sense of those words. He was a unique
blend of Puritan concerns brought to bear upon the narrow topic of
baptism. He stands as a giant in his age as a man of conscience,
fidelity and integrity.
Tombes, and all he represents, demonstrates that
Puritanism was not monolithic and static, but diverse and dynamic. This
study has corrected for me many assumptions about the man, the
movement and his age. It also shows that comfortable fellowship
can transcend hearty polemics among friends and acquaintances,
parishes and denominations.
Original spelling (and some misspelling) has been
retained in quotations and citations from antiquarian works. Otherwise,
British conventions of spelling have been followed.
The seventeenth century writers spelled "baptise" as
baptize in the vast majority of occurrences. This may look obtrusive to
British readers. For that I am sorry. Modern reprints, published in
the UK, have standardised the spelling to "baptise". This work
retains, however, the original spelling conventions. Other "ise/ize"
words are likewise effected.
Other words in quotations from ancient authors may be
spelled differently within the same paragraph. Years, yeres, and yeers are a
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prime example. These divergent spellings may not have been
the work of the writer, but of the printer or the printer's apprentice
(often called Printer's Devil for this very reason). Yet, spelling was not
yet codified and standarised. It remained phonetically driven.
Therefore the character or carefulness of a man should not be judged by
the spelling in his published works. Additionally, the type for these
works was set by hand. A man like John Tombes would not have
commanded a great audience with his writings. He would have paid to have
them printed. They would have been a curiosity to those engaged in
the debate of the age. Therefore errors were quite common and
spelling conventions a challenge for the modern reader.
In Chapter three the full titles of relevant works have
been retained in the notes to give context to the discussion.
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Table of Contents
Dedication iii
Abstract iv
Acknowledgements v
Preface ix
Table of Contents xi
Biographical Overview xii
Title xv
Introductory Concerns 1
Chapter One- New Classification Needed 19
Chapter Two- The History and Development of 32
John Tombes's Antipaedobaptist
Polemic and the Literature it Produced
Chapter Three-The Baptismal Theology 59
Early Influences
Chapter Four- Organisation and Exegetical 66
Arguments
Chapter Five-Theological Arguments 119
Chapter Six- Historical Arguments 132
Chapter Seven-Practical Arguments and a 159
Statement of Tombes's
Theology of Baptism
Chapter Eight-Reaction from Tombes's 179
Contemporaries
Conclusion 219
Bibliography 226
Tombes's Antipaedobaptist Writings 226
Tombes's Other Works 229
Primary Sources 232
Secondary Sources 242
Appendix 250
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Biographical Overview
John Tombes was born in Bewdley, Worcestershire, in or
about the year 1603. Not much is known about his early life other than
to assume a proper education for one who would eventually enter
the halls of the University at Oxford.
Tombes matriculated at Magdelan Hall, Oxford
University, in 1618. In the typical three years he finished his Bachelor of Arts
(1621). He continued as a student under William Pemble
completing an Master of Arts in 1624. Upon the death of his tutor,
Tombes succeeded Pemble as Catechetical Lecturer at Magdelan Hall.
While teaching at Magdelan, he completed a Bachelor in Divinity in 1631.
Between the years 1624 to 1630, Tombes lectured at St.
Martin Carfax whose tower still stands as a tourist attraction in
downtown Oxford. In November of 1630 he became vicar of
Leominster, Herefordshire. It was reported that his preaching in "Lemster"
was popular with the parishioners. The next year he married
Mary Scudder, daughter of Henry Scudder, the much admired author of
A Christian's Daily Walk.
In 1641 Tombes left Leominster for Bristol as he was
forced out by Royalist forces. Bristol had been under the control of
parliamentarian sympathisers up to that time. In Bristol he had the
income or living of All Saints Parish. In that city he also had a publick
debate with an unnamed "ingenious baptist" who converted him
to antipaedobaptist views. Yet, "Due to the violence of the King's
Party" in Bristol, and the recommendation of his "Physitian", Tombes
left for London in 1642. He was well aware that the Westminster
Assembly was about to convene. He desired to clear up the issue
of baptism once for all.
After his arrival in London, Tombes was placed at
Fenchurch over by the Tower of London. The parishioners were made aware
of his antipaedobaptist views and refused to hear him preach.
Tombes sought another charge through John White, chairman of a
committee handling the "plundered ministers."
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After some controversy with White and Stephen
Marshall, Tombes was placed as Master of the Temple Church in 1643,
although a plaque in the building names Tombes as only a
"Commonwealth Preacher." The next year he was dismissed from this
post after publishing a treatise against infant baptism in response to
Stephen Marshall.
Tombes returned to Bewdley where as the priest at a
Chapel-at-ease he did not have to baptise. While serving in that Parish
he gathered a society of baptised believers from within the
congregation for mutual edification.
In 1646 he was made the rector of
Ross and perpetual curate of Bewdley to add to his ability to provide
for himself and his family. In ecclesiastical terms, this made Tombes
a pluralist. While in Bewdley a friendship with the young
Richard Baxter flourished. They spoke in each other's pulpits every
other week. Kidderminster and Bewdley were less than a handful of
miles away from one another. There was a falling out when Baxter
made application in a sermon to infant baptism. On 1 January 1650
these two champions held a day long debate on the issue of the subjects
of baptism.
The controversy with Baxter caused a great falling out
with the townspeople in Bewdley. Tombes moved on to another
position where he could function without violating his conscience by
baptising infants. He moved to another non-parochial post as Master of
the Hospital at Ledbury. He was forsaken by the Chapel in Bewdley
and therefore restored to the income from Leominster.
In 1653 Tombes was appointed a Trier under the Lord
Protector Oliver Cromwell. A trier was a minister who tried or tested
the fitness of other minsters who sought to be appointed or elected
to pulpits. This was a position with great prestige religiously and
politically. It was reserved for well-respected men of some
attainment in divinity.
At the Restoration of the Monarchy or Great Ejection of
the Ministers (1662), Tombes laid down his living, repudiating his
ordination, since he could not in conscience accept the Anglican
Settlement. Tombes moved to Salisbury where he married Elizabeth
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Combs, a widow of some means. While living there he attended
St. Edmonds Church. In 1672 his house was licensed as a
"Presbyterian Meeting place under the second of the Conventicles Acts. In
this case, Presbyterian was a synonym for non-conforming. On 26
May 1676 Tomes passed on from this world. He was buried in the
churchyard of St. Edmonds. Although his body is dead, his words
continue to speak to inform the thoughts of subsequent generations
including our own.
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Antipaedobaptim
in the Thought of
John Tombes
(1603-1676)
Mike Renihan, PhD
For a "clearing of the Truth"
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