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an Image； assigne him limits； wherefore they doe that which they
ought not to doe； and this place seemes to contradict the former。
We must therefore know first； that they who are constrained by
Authority； doe not set God any bounds； but they who command them；
for they who worship unwillingly； doe worship in very deed； but
they either stand or fall there； where they are commanded to
stand or fall by a lawfull Soveraign。 Secondly； I say it must be
done； not at all times； and every where； but on supposition that
there is no other rule of worshipping God beside the dictates of
humane reason； for then the will of the City stands for Reason。
But in the Kingdome of God by way of Covenant； whether old； or
new； where idolatry is expressely forbid； though the City
commands us to worship thus； yet must we not do it。 Which； if he
shall consider； who conceived some repugnancy between this； and
the 14。 Article； will surely cease to think so any longer。
XIX。 From what hath been said may be gathered； that God
reigning by the way of naturall reason onely； Subjects doe sinne；
First； if they break the morall Laws； which are unfolded in the
second and third Chapters。 Secondly； if they break the Lawes； or
commands of the City in those things which pertain to Justice。
Thirdly； if they worship not God； kata ta nomika。 Fourthly； if
they confesse not before men； both in words； and deeds； that
there is one God most good； most great； most blessed； the Supreme
King of the World； and of all worldly Kings； that is to say； if
they doe not worship God。 This fourth sinne in the naturall
Kingdome of God； by what hath been said in the foregoing Chapter；
in the second Article； is the sinne of Treason against the Divine
Majesty； for it is a denying of the Divine Power； or Atheisme。
For sinnes proceed here； just as if we should suppose some man to
be the Soveraign King； who being himselfe absent； should rule by
his Vice…Roy； against whom sure they would transgresse who should
not obey his Vice…Roy in all things； except he usurpt the
Kingdome to himself； or would give it to some other； but they who
should so absolutely obey him； as not to admit of this exception；
might be said to be guilty of Treason。
Chap。 XVI
Of the Kingdome of God under the Old Covenant
I。 Mankind； from conscience of its own weaknesse； and
admiration of naturall events； hath this； that most men beleeve
God to be the invisible Maker of all visible things； whom they
also fear； conceiving that they have not a sufficient protection
in themselves； but the imperfect use they had of their Reason；
the violence of their Passions did so clowd them； that they could
not rightly worship him。 Now the fear of invisible things； when
it is sever'd from right reason is superstition。 It was therefore
almost impossible for men without the speciall assistance of God
to avoyd both Rocks of Atheisme and Superstition： for this
proceeds from fear without right reason； that； from an opinion of
right reason； without feare。
Idolatry therefore did easily fasten upon the greatest part
of men； and almost all nations did worship God in Images； and
resemblances of finite things； and they worshipt spirits； or vain
visions； perhaps out of fear calling them Devills。 But it pleased
the Divine Majesty （as we read it written in the sacred history）
out of all mankind to call forth Abraham； by whose means he might
bring men to the true worship of him； and to reveal himselfe
supernaturally to him； and to make that most famous Covenant with
him and his seed； which is called the old Covenant； or Testament。
He therefore is the head of true Religion； he was the first that
after the Deluge taught； that there was one God； the Creatour of
the Universe； And from him the Kingdome of God by way of
Covenants； takes its beginning。 Joseph。 Antiq。 Jewes。 lib。 I。
cap。 7。
II。 In the beginning of the world God reigned indeed； not
onely naturally； but also by way of Covenant； over Adam； and Eve；
so as it seems he would have no obedience yeelded to him； beside
that which naturall Reason should dictate； but by the way of
Covenant； that is to say； by the consent of men themselves。 Now
because this Covenant was presently made void； nor ever after
renewed； the originall of Gods Kingdom （which we treat of in this
place） is not to be taken thence。 Yet this is to be noted by the
way； that by that precept of not eating of the tree of the
knowledge of good and evill （whether the judicature of good and
evill； or the eating of the fruit of some tree were forbidden）
God did require a most simple obedience to his commands； without
dispute whether that were good； or evill； which was commanded；
for the fruit of the tree； if the Command be wanting； hath
nothing in its own nature； whereby the eating of it could be
morally evill； that is to say； a sinne。
III。 Now the Covenant between God and Abraham； was made in
this manner。 Gen。 17。 v。 7； 8。 I will establish my Covenant
between me and thee； and thy seed after thee in their
generations；for an everlasting Covenant； to be a God unto thee；
and to thy seed after thee。 And I will give unto thee； and to thy
seed after thee； the Land wherein thou art a stranger； all the
Land of Canaan； for an everlasting possession； and I will be
their God。 Now it was necessary to institute some sign whereby
Abraham and his seed should retain the memory of this Covenant；
wherefore Circumcision was added to the Covenant； but yet as a
sign onely。 vers 10： This is my Covenant which yee shall keep
between me and thee； and thy seed after thee； every man…child
among you shall be circumcised； and ye shall circumcise the flesh
of your foreskin； and it shall be a token of the Covenant between
me and you。 It is therefore Covenanted； that Abraham shall
acknowledge God to be his God； and the God of his seed； that is
to say； that he shall submit himselfe to be governed by him； and
that God shall give unto Abraham the inheritance of that Land
wherein he then dwelt； but as a Pilgrim； and that Abraham for a
memoriall sign of this Covenant； should take care to see
himselfe； and his male seed circumcised。
IV。 But seeing that Abraham even before the Covenant
acknowledged God to be the Creatour and King of the world； （for
he never doubted either of the being； or the Providence of God）
how comes it not to be superfluous； that God would purchase to
himself with a price； and by contract； an obedience which was due
to him by nature； namely by promising Abraham the Land of Canaan；
upon condition that he would receive him for his God； when by the
Right of nature he was already so？ By those words therefore； To
be a God unto thee and to thy seed after thee； wee understand not
that Abraham satisfied this Covenant by a bare acknowledgement of
the power； and Dominion which God had naturally over men； that is
to say； by acknowledging God indefinitely； which belongs to
naturall reason； but he must definitely acknowledge him； who said
unto him； Gen。 12。 v。 1。 Get thee out of thy Country； &c。 Gen。
13。 v。 14。 Lift up thine eyes。 &c。 who appear'd unto him； Gen。
18。 v。 1。 in the shape of three celestiall men； and Gen。 15。 v。
1。 In a vision； and