APPENDIX. Note A.-Page 47. BAILLIE's letters furnish ample proof of the aversion which the Presbyterian party cherished against a toleration of other sects. Speaking as one of the Westminster Assembly, he says, "we have begun a business of great consequence. In the time of this anarchy, the divisions of the people do much increase; the Independent party grows, but the Anabaptists more." "A mighty faction is arisen to prefer liberty of conscience for all sects." He (John Godwin) is a bitter enemy to Presbytery, and is openly for a full liberty of conscience to all sects, even Turks, Jews, Papists. This way is very pleasant to many men. That faction increases mightily in number, hopes, and pride; but if it pleases God to give us good news from York, we will tell them more of our minds."-[Letters II, 14-15.] "Our next work is, to give our advice what to do for suppressing of Anabaptists, Antinomians, and other sectaries. This will be hard work; yet so much as concerns us, will be quickly despatched; I hope in one session."-[II, 55.] Note B.-Page 47. JOHN TOMBES, B. D., was one of the most learned theologians and eloquent preachers of England in the seventeenth century. He was born at Bewdly, in Worcestershire, in 1603, was educated at Oxford, and when only twentyone years of age, was appointed Catechetical Lecturer at Magdalen Hall. He continued to be employed at the University about seven years, and then was settled in the parish of Lemster. First amongst those who sought a reformation of the church, he preached a sermon on that subject, which was printed by an order of the House of Commons. On this account much opposition was excited against him, so that when the civil war commenced, some of the king's forces coming into his neighborhood, he was driven from his home and plundered of all his property. He fled to Bristol, and was well received. Through the kindness of General Fiennes, who commanded there, he became minister of the parish of All-Saints, in that city. But in 1643, Bristol having been taken by the king's party, Mr. Tombes was again driven from his home, and with difficulty escaped to London. While residing in London, his sentiments on the subject of baptism became fully matured. He had commenced the investigation of the subject at Oxford, and there became satisfied that every passage of scripture quoted in favor of infant baptism is invalid, except one. That one was, I. Cor. 7: 14. "For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; else were your children unclean; but now are they holy." But after reasoning with one of the Baptists at Bristol, and reading the comments of Camerarins, Musculus, Melancthon, and Beza, on the passage, he gave it up entirely. He then called together several of the London ministers, told them of his difficulties, and asked them if they could help him. The question he proposed, was, "what scripture is there for infant baptism?" He received no satisfactory answer. When the Westminster assembly of divines met in London, for the avowed purpose of reforming religion in England and Scotland, Mr. Tombes was informed by one of them, that a committee had been appointed to consider the subject of infant baptism. He immediately drew up in Latin his reasons for doubting of the lawfulness of that practice, and sent them to Mr. Whitaker, the chairman of the committee, expressing the wish that they would either remove his objections, or extend their reform to that ordinance. They did neither of these, but in the end, passed a vote censuring those who should deny baptism to infants, or dispute on that subject. About four years after that, he published his treatise against infant baptism, and his examen of Mr. Marshal's in both of which he exhibited extensive learning and diligent research. sermon, At length the people of Bewdly, his native town, called him to be their minister. While there, he continued to discuss the subject of infant baptism, and seeing at last no prospect of a reformation in the established church on this point, he was baptized on a profession of his faith, and gathered a separate church, although he continued to occupy the parish pulpit. |