More proofs of infants church-membership and consequently their right to baptism, or, A second defence of our infant rights and mercies in three parts ... / by Richard Baxter.

SECT. XXIV.XXV.

R. B. 2. GOD hath expresly called that act a Covenant or promise by which he conveyeth this right: which we shall more fully manifest anon when we come to it.

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 obvi∣ous 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 un∣fitly, 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 na∣ture or purposes the Eternal Law: which indeed is no law, nor can be fitly so called. 2. It is ta∣ken 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

out the premiant part, and some others: So that of Grotius doth, Est regula actionum moralium ob∣ligans ad id quod rectum est. I acquiesce in the first, or rather in this, which is more full and ex∣act; [A law is a sign of the Rectors will consti∣tuting or confirming right or dueness.] That it be a sign of the Rectors will de debito constituen∣do 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 pre∣miant part of the law, and by laws for distribu∣tion and determination of proprieties. All bene∣fits are given us by God in a double relation, both as Rector and Benefactor: or as Benefactor Re∣gens; 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 meer benefactor without any regent inte∣rest therein. The first laws do ever constitute the debitum or right: afterward there may be renew∣ed laws and precepts to urge men to obey the for∣mer, or to do the same thing: and the end of these is either fullier to acquaint the subject with the former, or to revive the memory of them, or to excite to the obedience of them: And these do not properly constitute duty, because it was constitu∣ted before; but the nature and power of the act

is the same with that which doth constitute it, and therefore doth confirm the constitution, and again oblige us to what we were obliged to before. For obligations to one and the same duty may be mul∣tiplied. 3. Some take the word [law] in so re∣strained a sence as to exclude verbal or particu∣lar precepts, especially directed but to one; or a few men; and will only call that a law which is written, or at least a well known custom obliging a whole society in a stated way. These be the most eminent sort of laws: but to say that the rest are no laws, is vain and groundless, against the true general definition of a Law, and justly reject∣ed by the wisest Politicians. That which we are now to enquire after, is a precept, or the command∣ing part of a law, which is [a sign of Gods will obliging us to duty,] of which signs there are ma∣terially several sorts, as 1. by a voice, that's evi∣dently of God: 2. by writing: 3. by visible works or effects: 4. by secret impresses, as by inspirati∣on, which is a law only to him that hath them.

Mr. T. I assert, 1. There is no such offer, promise or Covenant: 2. That though there are precepts for Parents to pray for their Children, to breed them up yet they are not bound to believe this, that upon their own faith God will take their Infant Children to be his, and will be a God to them, nor to accept of this pretended offer. 3. That though Parents may enter into Covenant for their Children — as Deut. 29.12. they do not by this make them partakers of the Covenant or promise that God will be their God.

Reply. What a deal of the Gospel and the Churches mercys do these men deny? 1. The very nature of our own Holy Covenant is, that in it we give up to God our selves and all that is ours accord∣ing to the capacity of that all. And as our Riches are devoted hereby as capable utensils; so our In∣fants as capable of Infant Relation, Obligation and Right. What is it that a sanctified man must not devote to God that is His? If you except Li∣berty, Health, Life, you are hypocrites: And can you except Children? It's true; this is but so far as they are our own, and we say no more: when they have a will to choose for themselves, they must do it. 2. I have fully proved Scripture com∣mands for Parents to offer their Children to God, and that signifieth his will to accept what he com∣mandeth them to offer. And his promises to shew mercy to them as theirs are plain and many, which I must not tire the Reader with repeating.

Mr. T. addeth, That if there were such a pro∣mise and duty of accepting the pretended offer and re-engaging, yet this neither did then nor doth now make Infants visible Church-members.

Reply. Reader, are not the Anabaptists ductile men where they like, as well as intractable where they dislike, that they will follow such a Leader as this? Promise and Duty of accepting and re-en∣gaging aggravateth the sin of Rebels that reject it; but if these performed, even visible mutual co∣venanting, make not Church-members visible, what doth? You see what he hath brought the ancient and later Church-membership, Circumcision and Baptism to? I think to nothing: As formal Pon∣tifician

Church-tyrants when they have mortified some ordinance, and turned it into an Image, make an engine of it to trouble the Church, and silence the Preachers and serious practisers of the Gospel with. These men make nothing of Church-membership, and then restlesly trouble the Church-about it.