More proofs of infants church-membership and consequently their right to baptism, or, A second…

The second Proposition to be proved, is, that [there was a Law or Precept of God obliging the Parents to enter their children into Covenant and Church-membership, by accepting of his offer, and re-engaging them to God.] And this is as obvious and easy as the former. But first I shall in a word here also explain the terms. The word [Law] is sometimes taken more largely, and unfitly, as comprehending the very immanent acts or the nature of God, considered without any sign to represent it to the creature. So many call Gods nature or purposes the Eternal Law: which indeed is no law, nor can be fitly so called. 2. It is taken properly for [an authoritative determination de debito constituendo vel confirmando.] And so it comprehendeth all that may fitly be called a law. Some define it, [Jussum majestatis obligans aut ad obedientiam aut ad poenam.] But this leaves ⟨p. 47⟩out the premiant part, and some others: So that of Grotius doth, Est regula actionum moralium obligans ad id quod rectum est. I acquiesce in the first, or rather in this, which is more full and exact; [A law is a sign of the Rectors will constituting or confirming right or dueness.] That it be a sign of the Rectors will de debito constituendo vel confirmando, is the general nature of all laws. Some quarrel at the word [sign] because it is logical and not political: As if Politicians should not speak logically as well as other men! There is a twofold due: 1. What is due from us to God (or any Rector;) and this is signified in the precept and prohibition, (or in the precept de agendo & non agendo.) 2. What shall be due to us; and this is signified by promises, or the premiant part of the law, and by laws for distribution and determination of proprieties. All benefits are given us by God in a double relation, both as Rector and Benefactor: or as Benefactor Regens; or as Rector benefaciens: though among men that stand not in such a subordination to one another as we do to God, they may be received from a mere benefactor without any regent interest therein. The first laws do ever constitute the debitum or right: afterward there may be renewed laws and precepts to urge men to obey the former, or to do the same thing: and the end of these is either fuller to acquaint the subject with the former, or to revive the memory of them, or to excite to the obedience of them:

The second Proposition to be proved, is, that [there was a Law or Precept of God obliging the Parents to enter their children into Covenant and Church-membership, by accepting of his offer, and re-engaging them to God.] And this is as obvious and easie as the former. But first I shall in a word here also explain the terms. The word [Law] is sometimes taken more largely, and unfitly, as comprehending the very immanent acts or the nature of God, considered without any sign to represent it to the creature. So many call Gods nature or purposes the Eternal Law: which indeed is no law, nor can be fitly so called. 2. It is taken properly for [an authoritative determination de debito constituendo vel confirmando.] And so it comprehendeth all that may fitly be called a law. Some define it, [Jussum majestatis obligans aut ad obedientiam aut ad poenam.] But this leaves