The Old English Puritan was such an one, that honored God above all, and under God gave
every one his due. His first care was to serve God, and therein he did not what was good
in his own, but in God's sight, making the word of God the rule of his worship. He highly
esteemed order in the House of God: but would not under color of that submit to
superstitious rites, which are superfluous, and perish in their use. He reverenced
Authority keeping within its sphere: but durst not under pretence of subjection to the
higher powers, worship God after the traditions of men. He made conscience of all God's
ordinances, though some he esteemed of more consequence. He was much in prayer; with it he
began and closed the day. It is he was much exercised in his closet, family and public
assembly. He esteemed that manner of prayer best, whereby the gift of God, expressions
were varied according to present wants and occasions; yet did he not account set forms
unlawful. Therefore in that circumstance of the church he did not wholly reject the
liturgy, but the corruption of it. He esteemed reading of the word an ordinance of God
both in private and public but did not account reading to be preaching. The word read he
esteemed of more authority, but the word preached of more efficiency. He accounted
preaching as necessary now as in the Primitive Church, God's pleasure being still by the
foolishness of preaching to save those that believe. He esteemed the preaching best
wherein was most of God, least of man, when vain flourishes of wit and words were
declined, and the demonstration of God's Spirit and power studied: yet could he
distinguish between studied plainness and negligent rudeness. He accounted perspicuity the
best grace of a preacher: And that method best, which was most helpful to the
understanding, affection, and memory. To which ordinarily he esteemed none so conducible
as that by doctrine, reason and use. He esteemed those sermons best that came closest to
the conscience: yet would he have men's consciences awakened, not their persons disgraced.
He was a man of good spiritual appetite, and could not be contented with one meal a day.
An afternoon sermon did relish as well to him as one in the morning. He was not satisfied
with prayers without preaching: which if it were wanting at home, he would seek abroad:
yet would he not by absence discourage his minister, if faithful, though another might
have quicker gifts. A lecture he esteemed, though not necessary, yet a blessing, and would
read such an opportunity with some pains and loss. The Lord's Day he esteemed a divine
ordinance, and rest on it necessary, so far as it conduced to holiness. He was very
conscientious in observance of that day as the mart day of the soul. He was careful to
remember it, to get house, and heart in order for it and when it came, he was studious to
improve it. He redeems the morning from superfluous sleep, and watches the whole day over
his thoughts and words, not only to restrain them from wickedness, but worldliness. All
parts of the day were like holy to him, and his care was continued in it in variety of
holy duties: what he heard in public, he repeated in private, to whet it upon himself and
family. Lawful recreations he thought this day unseasonable, and unlawful ones much more
abominable: yet he knew the liberty God gave him for needful refreshing, which he neither
did refuse nor abuse. The sacrament of baptism he received in infancy, which he looked
back to in age to answer his engagements, and claim his privileges. The Lord's Supper he
accounted part of his soul's food: to which he labored to keep an appetite. He esteemed it
an ordinance of nearest communion with Christ, and so requiring most exact preparation.
His first care was in the examination of himself: yet as an act of office or charity, he
had an eye on others.
He endeavored to have the scandalous cast out of communion: but he cast not out himself,
because the scandalous were suffered by the negligence of others. He condemned that
superstition and vanity of Popish mock-fasts; yet neglected not an occasion to humble his
soul by right fasting: He abhorred the popish doctrine of opus operatum in the
action. And in practice rested in no performance, but what was done in spirit and truth.
He thought God had left a rule in his word for discipline, and that aristocratical by
elders, not monarchical by bishops, nor democratical by the people. Right discipline he
judged pertaining not to the being, but to the well-being of a church. Therefore he
esteemed those churches most pure where government is by elders, yet unchurched not those
where it was otherwise. Perfection in churches he thought a thing rather to be desired,
than hoped for. And so he expected not a church state without all defects. The corruptions
that were in churches he thought his duty to bewail, with endeavors of amendment: yet he
would not separate, where he might partake in the worship, and not in the corruption. He
put not holiness in churches, as in the temple of the Jews; but counted them convenient
like their synagogues. He would have them kept decent, not magnificent: knowing that the
gospel requires not outward pomp. His chief music was singing of psalms wherein though he
neglected not the melody of the voice, yet he chiefly looked after that of the heart. He
disliked such church music as moved sensual delight, and was as hinderance to spiritual
enlargements. He accounted subjection to the higher powers to be part of pure religion, as
well as to visit the fatherless and widows: yet did he distinguish between authority and
lusts of magistrates, to that he submitted, but in these he durst not be a servant of men,
being bought with a price. Just laws and commands he willingly obeyed not only for fear
but for conscience also; but such as were unjust he refused to observe, choosing rather to
obey God than man; yet his refusal was modest and with submission to penalties, unless he
could procure indulgence from authority. He was careful in all relations to know, and to
duty, and that with singleness of heart as unto Christ. He accounted religion an
engagement to duty, that the best Christians should be best husbands, best wives, best
parents, best children, best masters, best servants, best magistrates, best subjects, that
the doctrine of God might be adorned, not blasphemed. His family he endeavors to make a
church, both in regard of persons and exercises, admitting none into it but such as feared
God; and laboring that those that were borne in it, might be born again unto God. He
blessed his family morning and evening by the word and prayer and took care to perform
those ordinances in the best season. He brought up his children in the nurture and
admonition of the Lord and commanded his servants to keep the way of the Lord. He set up
discipline in his family, as he desired it in the church, not only reproving but
restraining vileness in his. He was conscientious of equity as well as piety knowing that
unrighteousness is abomination as well as ungodliness. He was cautious in promising, but
careful in performing, counting his word no less engagement than his bond. He was a man of
tender heart, not only in regard of his own sin, but others misery, not counting mercy
arbitrary, but a necessary duty wherein as he prayed for wisdom to direct him, so he
studied for cheerfulness and bounty to act. He was sober in the use of things of this
life, rather beating down the body, than pampering it, yet he denied not himself the use
of God's blessing, lest he should be unthankful, but avoid excess lest he should be
forgetful of the Donor. In his habit he avoided costliness and vanity, neither exceeding
his degree in civility, nor declining what suited with Christianity, desiring in all
things to express gravity. He own life he accounted a warfare, wherein Christ was his
captain, his arms, prayers, and tears. The Cross his banner, and his word, Vincit qui
patitur.
He was immovable in all times, so that they who in the midst of many opinions have lost
the view of true religion, may return to him and find it.
Reader, seeing a passage in Mr. Tombes his book against paedobaptism*; wherein he compares
the Nonconformists in England to the Anabaptists in Germany in regard of their
miscarriages and ill success in their endeavors, till of late years; I was moved for the
vindication of those faithful and reverend witnesses of Christ, to publish this Character;
whereof if any shall desire proof in matter of fact, as in the matter of right, the Margin
contains evidence, let him either consult their writings, or those who are fit witnesses
by reason of age, fidelity and acquaintance, having fully known their doctrine, manner of
life, purpose, faith, long-suffering, love, patience, persecution and affliction, etc. 2
Timothy 3:10, 11. And I doubt not but full testimony will be given that their aim and
general course was according to rule: some extravagance there be in all professions, but
we are to judge of a profession by the rule they hold forth, and that carriage of the
professors which is general and ordinary.
* John Tombes was a prolific champion of Believer's Baptism during the third quarter of
the 17th Century. Of all the men who have ever taken pen in hand to write on baptism,
Tombes has the largest number of published pages. Writing as an Oxonian scholastical
Puritan, Tombes brings all of his scholarship to bear upon this one issue: historically,
exegetically, and theologically. For those of you familiar with the era, Henry Scudder was
John Tombes' father-in-law.
For Tombes' Short Catechism about Baptism
Fellowship Hall at Grace Chapel
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