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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86599	An antidote against Hen. Haggar's poysonous pamphlet, entitled, The foundation of the font discovered: or, A reply wherein his audaciousness in perverting holy scriptures and humane writings is discovered, his sophistry in arguing against infant-baptism, discipleship, church membership &c. is detected, his contradictions demonstrated; his cavils agains M. Cook, M. Baxter, and M. Hall answered, his raylings rebuked, and his folly manifested. By Aylmar Houghton minister of the gospel of Jesus Christ, and teacher to the congregation of Prees, in the county of Salop.	Houghton, Aylmer.	1658 (1658)	Wing H2917; Thomason E961_1; ESTC R207689	240,876	351

Authority Now that Origen calls the Baptism of Infants a Tradition of the Church * in Epist ad Rom. l. 5. so he may call it in the sence of the Apostle 2 Thes 2.15 Hold the Traditions which ye have been taught c with 1 Cor. 15.3 I delivered to you that which I received c. where we see that Tradition signifies a doctrine delivered And it is well known that the greatest points of faith are called by the name of traditions in the language of the ancients 4. Augustine n De Genesi adliteram l. 1● c. 23. you say calleth it a common custome of the Church true but he saith in the very same place that it viz. Infant-baptism is in no sort to be contemned or accounted superfluous as it is by you which words you have cunningly left out 2. What hurt is there in so calling it So is the observation of the first day of the week and imposition of hands on Church officers called a custome of the Church and yet you cannot deny but that they are grounded on Scripture 3. To kill two birds as they say with one stone Austin was not only present at that counsell called Milevitanum but as it is said President also who returning answer to those that desired divine authority for infant-baptism first produceth that rule o) Quod universa tonet Ecclesia nec consiliis institutum sed semper retentum est non nisi autbo i●ate Apostolicum traditum vertissimè creditur Aug de bapt contra donat l. 4. c. 23. viz. That which the whole Church holdeth and was not ordained by any Councells but hath ever been held that is rightly believed to be an Apostolicall Authority This that great and famous light of the Christian world in his daies took to be sufficient yet for fuller satisfaction he proceeds to dispute for it from the holy Scriptures where wee see what he means by the custome of the Church and by what Authority that Councill did appoint the baptism of Infants 5. Luther you bring in asserting that Infant baptisme was established by Pope Innocent Indeed you speak somewhat warily for some of your party would bear us in hand that Pope Innocent was the first that brought in Infant-baptism which is contrary to the stream of Antient Ecclesiasticall History p See Doctor Holmes Animad on M. Tombs exercit p. 191. c. and neither you nor they tell us which Pope Innocent it was But whoever he was it 's wel known that Infant baptism was practiced many hundred years before this Pope was born Nor is the practice of it to bee counted or called Antichristian superstition mans tradition as you do p. 3 because a Pope decreed the establishment or confirmation of it more then this doctrine q) Acts 16.16 17 18. These men are the servants of the most high God which shew unto us the way of salvation because it was preached and avouched by the Divel 6. For Cyprian you are very confident that Infant-baptism began in the year 248 and that by Fidus a Priest opposed by Cyprian and his Council who ordained that young Children should be timely brought thereto But 1. who this Fidus was is not apparent out of Cyprian r) Epist lib. 3. Ep. 8. who I am sure doth not call him by the scornful name of Priest but most dear brother and that three times in that Epistle 2. The question by Fidus was not Whether Infants should be baptized at all but whether before the eighth day as appears by your own expressions p. 19. Now this clearly holds forth that Infant-baptism was used and practised long before 3. Neither did Cyprian decree simply the practice of it but onely by his decree confirmed the practice of it 4. What a gross mistake is this about the time When it began For how could it begin in Cyprians time when the F●●●man of your Jury tells us it was used in Origens t●●e which must needs be 20 years at least before You deserve the Whetstone for abusing Cyprian and your Reader so grossly For what a bundle of lies have we here together 1. Infant-baptism began in the year of our Lord 248. 2. Brought in by Fidus a Priest 3. That Cyprian and 66 Bishops and Elders ordained it And 4. by our own confessions it 's an ordinance and tradition of man nay Will-worship and Idolatrie All palpably false 7. Let it be observed that your Jury-men are not agreeed on the Verdict concerning the time that Infant-baptism was brought into the Church Origen speaks in effect It must be within 200 years after Christ for he died in the year of Christ 220 you speak for Cyprian Anno 248. Cassander saith 300 years after the Apostles Luther in Pope Innocents time as you alledge him when yet he saith it was Established not begun in that Popes time page 19. 8. The Carthaginian Council is brought in p. 19. Wee will that Children be baptized Thus say you we see it is Wee WILL therefore Will-worship But 1. mark the ground of Baptism there because Children are within the Covenant which you cannot endure to hear of 2. What a ridiculous Inference do you make me thinks you shame your self and all your friends You tell us that on a supposal you ſ) Found p. 29. Will confess your error or justifie your practice If I should infer Thus we see it is I will therefore Will-worship in Mr. Haggar Risum tenea●●s amiei I should be justly laught at So Josh 24.15 We will serve the Lord therefore Will-worship c. 9. I am loath to spend any more time in answering the particulars here alleged what hath been replied to may be satisfactory to any judicious Reader I shall conclude with this That you who are an enemy to Humane Learning are not guilty of much learning or else guilty of much dissembling I am perswaded of the former for these quotations are but as stollen waters you never read these Authors whose testimonies are alleged by you For what Scholar would have written Bullinger s) As p. 19. numb 14. in ex Augustino unlesse you had a mind to make more sport and to play in and out Or that Anselm Legate of the Church of Rome t) Ibid. num 17 was present with Austin at the Miletan Council I have read of Milevitan but never of the Miletan Council till now And how could Austin and Anselm be present at that Council when Austin flourished in the year of our Lord 430 and Anselm in the year 1080 as he that can but read English may see u) Clarks marrow of Ecclesiastical History p 162. 188. Or what learned man can tell what Tuicensi pag. 20. numb 19 should be except perhaps Tuitiensis or Bilander n. 21 for Bibliander c. If these and the like were the Printers faults why have we them not with most of your book among the Errata's 2. You do not set down these Authors

k) Mat. 28 20. I am with you alway even to the end of the world I pray you what is it to preach the Gospel but to open and hold forth the Covenant the Covenant I say made with Abraham whereof this was one branch I am thy God and of thy seed Compare Gen. 12.3 and 17.17 with Gal. 3.8 13 14. Now that the Infants of Covenanters are within the Covenant aswell as grown persons is clear to him that will not shut his eies If not It shall be made clear by the assistance of the Lord in this ensuing reply to avoid Tautologies 3. Consider also as what they were to do so to whom every creature all nations now that Infants should be none of the creatures or nations is unsuitable to reason and religion specially considering that they were included as speciall subjects when the Church was in so small a plot of ground and Christ doth not exclude them by any restriction or exception which had been needfull and seasonable if they were to be excluded SECT 2. 2. Observ H. H. The end was that they might beleeve it Reply 1. These words are not expresly set down in the places cited viz. Matt. and Mark They are drawn but by consequence 2. Neither do they hold forth the end of preaching so much as the event But thirdly whether end or event if your meaning be that they might believe it for their seed and houshold As Acts 16.31 Believe on the Lord Jesus and thou shalt be saved and thine house You and I are agreed in this SECT 3. 3. Observ H. H. That those which did believe the Gospell should be baptized into his name Reply 1. If you understand it of Infidells converted to the faith not excluding their children we believe it and accordingly practice as well as you for the Scriptures alleaged by you prove that where the Gospell is first preached whether to Jews o● Gentiles Turks or Pagans who perhaps never heard of Christ before they must first be instructed and embrace the Gospell before they be baptized as Abraham was before he was circumcised but this hinders not their children from baptisme no more then Abrahams children from circumcision nor infants not believing from salvation for you say (l) Foundat p. 61 infants are saved without actuall faith though the Text alleaged by you saith (m) Mark 16.16 he that believeth not shall be damned 2. If you mean as your practice speaks that such who have been baptized once for so you grant p. 24. Be baptized again as we are and have received the Lords Supper often and therefore owned as Church members should bee baptized by you I say this doctrine and practice hath no sooting on the Texts alleaged by you either by clear consequence from or expresseness of those Scriptures as hereafter shall be more fully evinced SECTION 4. Fourth Observ H. H. That those baptized believers were after to be taught to observe all other things whatsoever Christ had commanded his Apostles to teach them Reply 1. After to be taught If you mean a good while after It s our practice to teach infants after baptism assoon as they are capable (n) Gen. 18 19. As Abraham taught his children a good while after circumcision but if you mean it presently after Baptisme and so continually to their lives end I grant it of grown persons such baptized believers in the same or like juncture of Circumstances Secondly yet I do not find expresse mention made that the Eunuch was instructed by Philip after he was baptized by Philip but rather the contrary for it s said (o) Act 8 39. And when they were come up out of the water the Spirit of the Lord caught away Philip that the Eunuch saw him no more Or that Ananias instructed Saul after Baptism though its said (p) Act. 9.18 19. Then was Saul certain dayes with the disciples at Damas●us or that Saul now Paul instructed the Jailour (q) Act. 16.33 34. after Baptism You may by this time perceive that your observation stood in need of being bounded with some caution 3. You do not tell us by whom they are to be taught afterward surely you left the door open for a private gifted brother SECTION 5. H. H. Observ Fifth To this practice viz. to a people thus walk ing according to this rule hearing his sayings and doing them The Lord Christ hath promised his presence saying Loe I am with you always to the end of the world but the end of the world is not yet Therefore Christ is still with those baptized believers which do thus walk Reply 1. In the Texts of Matt. and Mark cited by you there is no expresse mention made of these words viz. To this practice or to a people thus walking according to this rule c. They are your dictates and fancies 2. If by the worlds end is meant the particular age wherein the Apostles lived as some of late hold then it will not follow that Christ is still with those baptized believers which do thus walk Now though I professe ingeniously that I disclaim that sense as false and impertinent not only because of the termes in this promise used alwaies r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather all days and succession of times but also because your phraise s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of the world is understood by the same Evangelist of Christs second coming and that three severall times t) Mat. 13.39 40 49. yet you might have foreseen and prevented such an exception which quite takes away the edg of the argument and have answered the seekers as they are called whose glosse this is and who are for the most part branches that came out of your Church 3. Though I deny not the spirituall presence of Christ among all true believers as is clear by other Scriptures yet these words in Matth. 28.19 I am with you c. appertain principally if not onely to the Apostles and their successors u) Vobiscum evo nec vobiscum tantum s●d et vobis mortu is cum vestris succ●ssor bus Par. in Loc. for to them our Saviour spake ver 18. with 16. They are bidden to go ver 19. Go yee and are commanded to disciple all Nations in the same verse teach ye *) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or disciple ye all Nations and ver 19. Whatsoever I have commanded you and then presently And lo I am with you So that this promise of Christs special spirituall presence is made to Ministers rather then to the people to Teachers rather then to them who are taught to Baptizers rather then to the Baptized 4. You do not distinguish between the corporall and spirituall presence of Christ as hath been hinted by me but say largely and generally Christ hath promised his presence c. Hence the Argument for Christs corporall presence seems to be as strong for the Ubiquitaries as yours is for the Anabaptists and may

determined by a known rule in Scripture Therefore no just cause of contentions because it is according to the will of Christ as I have proved by those Scriptures in the foregoing Argument 2. Nay your practice is a thing for which there is no known Rule in all the Word of God Thus I have thrown your Argument on your owne head and you are fallen into the same pit you digged for others c. Reply 1. T●● same Reply might serve here But me thinks you shou●● blush to say that the Scriptures so often mentioned by you prove what you would have them I have seen a Dog mumbling and gnawing a bone and then licking in his owne slabber as if it had been marrow from the bone bear with the comparison so you tosse and tumble the Holy Scriptures and then take in if not give out your own fancy in stead of the word of God nay let the Reader observe that M. Haggar hath not brought one Scripture to prove his doctrines and let him doe it if he can and I will be his Proselyte viz. that children of Christians are not to be baptized till they be of age upon their own profession for that is the Question and me thinks they that cry cut for Scripture from the one side should bring Scripture g) Et hanc venia●● petimus dabimusque vicissim when urged by the other side 2. It is observable that M. Baxter hath spent almost two pages proving by impregnable reasons what contention among christians what tyrany and Lordlyness among Ministers this practice would introduce all which M. Haggar passeth by Is this to answer a book If this Argument had been false you might have denyed it if weak overthrown it your silence speakes neither and thus you have given up the cause in the open field and left Anabaptisme to shift for it selfe and the reader to believe that for all that 's said it is an Incendiary both in Church and state 3. Is this M. Baxter's own Argument As much as the wooden dagger in the signe is George of Horse-back's own Sword to say no more of your unlict Lump of Logick your Minor should have been But the baptizing of little babes before they come to years of discretion will necessarily fill the Church with perpetuall contentions This you had not the face I hope you are grown somewhat modest to affirm If you had the experience of a thousand yeares would have confuted you and if you can instance what breach it ever made what fire it ever kindled 4. It is false which you say There is no known rule for Infant-baptism in all the word of God The Affirmative is sufficiently proved by Scripture but you will not see and you have not yet proved the negative by any express Scripture must the world believe it because you say it did you in your travells run your head upon the Popes Chair of Infallibility 5. It seems you are of a somewhat quarelsom disposition for let the premises be what they will you are resolved to contend against Infant-baptism and that PERPETUALLY This shewes your spleen but as little of your reason as of your Logick 6. Fie for shame Yet more boasting and so little acting How you have thrown M. Baxter's Argument on his own head let the wise judg had it lighted on his head without an helmet it would not have hurt him you have been so far from retorting that you have not rightly repeated his Argument and is M. Baxter in a pit If there be water there you may hope he is dipt but do you take heed of the pit wherein there is no water and from whence there is no Redemption As for your folly charged on him I will say nothing but this both he and we are willing to be counted fools h) 1. Cor. 4.10 for Christ's sake whilst you are wise in your own conceit SECT 7. H. H. p. 90. and 91. M. Baxter's fifth Argument is this Because this Doctrine viz. That those onely should be baptised that are directly made disciples by the preaching of men sent according to the text Mat. 28.19 20. would turne baptism for the most part out of the Churches of the Saints Answer 1. It seems M. Baxter's judgment is that they that preach and Baptise according to that Commandement are those which turn Baptisme out of the Church yet he shewes not one Scripture for the baptizing of any but such as were made disciples by preaching I confesse such a doctrine doth not almost but altogether turn M. Baxter's Baptism out of the Church for we have no such custome nor the Churches of God as to baptize Infants Reply I am at a stand even to admiration that M. Baxter having warned i) Chap. 11. p. 132. that this argument is against the Ground of your practice you say nothing in answer to his premises This silence in you gives the conquest to him for if you had had any thing to have said you would now have spoken such an imminent danger impending over Anabaptisme 2. It is a reproach to say it seems it is M. Baxter's judgment c. you can raile better then reason and you have as good as confessed that it 's your fancy and not M. Baxter's judgment in saying IT SEEMS To whom Onely to you and your party whose eyes it is to be feared the God of this world hath blinded But if it do seem so k) Malta vident●● quae non sunt must it needs be so poor proof Doth the bell alwaies tink as M. Haggar doth think 3. It 's certain M. Baxter doth not find fault with the command but with your comment not with the precept but with your practice in vindicating that Scripture l) Mat. 28.19.20 from your corrupt glosse whence M. Baxter infers and that truly that this would near turn the ordinances of Baptism out of the Churches of the Saints For though in a Church constitured some few in comparison may be and are converted by Ministeriall teaching yet most receive the beginings of grace by godly education as M. B. proves largely m) p. 133 from Scripture experience to which you answer not a word so that these not being discpled by Ministeriall teaching are not to be baptized according to the sense you would put upon the Text. Neither is in enough to say they have faith and so may be baptized for the words speak of working faith according to your Gloss by ministeriall teaching And if this doctrine be true it were best for parents not to teach their children betimes as they are n) Deut. 6.7 Prov. 22.6 Eph. 6.4 commanded a sad and most contradictory principle that the carefullest parent should he the cruellest foe and whiles he seekes to bring his children into Heaven you should bolt them out of the Church on earth 4. In condemning M. Baxter for not shewing one Scripture c. You broach two errours at once First That the discipling of any

boasting we can trust our Master for a livelyhood whiles we are about his work 4. Whereas you would have us content with what the people will freely give us you have no precept for that What is said in Mat. 10.8 Freely ye have received freely give is proved but a Temporary command and that in reference to those miraculous works mentioned in the beginning of that verse Besides you bewray whose Successors you are viz. Even of those false Teachers who were crop● into the Church of Corinth and boasted of themselves and their doct●ine and that they would preach the Gospel freely and to cried down Paul Ministry 2 Cor. 11.12 13. being themselvs deceitful workers and transforming themselvs into the Apostles of Christ 5. As you superciliously judge your self and illiterate mechanick men better able to go through the work of the Ministry then we So unwares you call your selvs Hirelings as well as us for you say p. 123. And to be content with the wages Christ hath a lowed them and who but Hirelings receive wages SECT 6. H. H. same page Third Obj. 1 Cor. 9.7 Who goeth a warfare at his own charges Answ True neither do any go awarfare at their enemies charges such you say are the An abaptists Therefore you cannot in conscience expect any from them because you war not for them but against them That Scripture onely shews you should have charges of them you fight for and good reason if the cause be good but it must be freely if you force them you fight not for them but against them and make them your enemies and l●se your privil●g●s Reply 1. If it be true you grant as much as is d●sired that Ministers as well as souldiers must be mainteined not at their own but others charges 2. It 's false that none go a warfare at their enemies charges The State wa●●s against Papists in 〈◊〉 ●●●ly at the charges of the Papists in England The●●fore 〈◊〉 one your frequent inconsequences They or you a● 〈◊〉 ●●emies therefore we cannot in conscience expect an● from them 3. It 's as false that we war not for them soil the Anabaptists But against them we fight not against their persons for whom we pray but against their practices against which we pray and preach too Therefore if this be all as you say we can have from that Scripture that we should have charges of them we fight for then they are to bear our charges and furnish us with necessaries 4. The rest is but a piece of Seditious doctrine 1. No maintenance unless the quarrel be good Must the common souldier fit in judgment on the cause 2. This maintenance must be free and not forced May not souldiers or Constables distrain for non-paiment of the monthly Taxe 3. Forcing is a losing of privilege Is not the former instance an Argument rather of gaining and confirming your privilege SECT 7. H. H. p. 126. Fourth Objection You say who planteth a Vineyard and eateth not of the fruit thereof Answ True But you never planted the Vineyard of the Separatists and Anabaptiss therefore you may not eat of the fruit of their labors except you buy it or take it from them wickedly by force Nay you say we are not the Lord's Vineyard but rather an accursed people like the ground that brings forth thorns and thistles therefore you cannot possibly expect any fruit of us for men cannot gather grapes of Thorns nor Figgs of Thistles Reply 1. If it be true you grant again as much as is desired 2. The Vineyard of the Separatists and Anabaptists as they are now called and termed were once planted by us and had so continued if you had not broken down the wall and stollen away the plants Nay the Lord himself may complain of you as he doth of Israel I had planted thee a noble Vine wholly a right seed how then art thou turned into the degenerate plant of a strange Vine to me Jer. 2.2 3. Your exception is a meer begging of the Question 4. We do say You are a Vineyard but bringing forth wilde grapes Isa 5.2 3 4. your Vine being the Vine of Sodom Deut. 32.32 and of the fields of Gomorrah your grapes are grapes of gall bitter clusters 5. As the Frenchman they say had rather leese his God then his jest So you are content to be thorns and thistles rather then we should have the grapes and figs of maintenance from you I pitty your lamentable abuse of Scripture 6. If we cannot possibly expect any fruit from you much lesse force you yet it seems by you we may from the Vineyard which we tend and dresse SECT 8. H. H. same pag. Again you will say Who seedeth a flock and eateth not of the milk thereof Answ Truth But you do not feed the flock of the Separates and Anabaptists nay you say they are not of the flock of Christ but Wolves and Tygres therefore you have no right to their milk nor can you expect any from them Reply 1. The Separates and Anabaptists were once of our flock till you ●tole them away and therefore by your expression you grant We might then eat of their milk 2. If they be degenerate into an●h●rd of Wolves and Tygres yet while they live within the Fold of our parishes we may by the law of the land which is not repugnant to the law of God as hath been shewed require lawfully milk from them i e. subsistence or maintenance 3. As we HAVE fed them so we WOULD feed them if you had not stollen them away or they themselvs leapt out of the pasture And it is a great Question Whether we may not claim them as part of our flock still Absolon could not shake off the relation of Davids son though he did shake off naturall affection to David and by rebellion endeavoured to dethrone him A Landlord may demand and exact rent of his Tenant though de doth treacherously attourn to another a meerstranger compritively SECT 9. H. H. same p. Lastly you say we must not muzzle the mouth of the Ox that treadeth out the corn Answ True But what is that to the other beasts that tread out no corn but rather destroy it and will not suffer it to grow till the Harvest but will pall up wheat and tares together contrary to Matth. 13.28 29 30. Reply 1. If by beasts you mean the Ministers of the Gospell you include your self by saying OTHER BEASTS and who they are that tread out no ●orn I cannot imagine we have now no dumb Sir John's nor bare Readers but such as are apt to teach b) 1 Tim. 3.2 with and c) ch 5.17 labour in the word and doctrine 2. Though Christ doth not tell us in the explication of the parable d) I●ta ad parabolae sinifieatione●n no pe●tnebant M●ulta eni●n in parabol●s non ad significa●dam sed ad in len dam narra●i●nem adh●bentur Maldon in loc who the men were that sle●t and who