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18。 v。 1。 in the shape of three celestiall men； and Gen。 15。 v。
1。 In a vision； and vers。 13。 In a dream； which is matter of
faith。 In what shape God appeared unto Abraham； by what kinde of
sound he spake to him； is not exprest； yet it is plain that
Abraham beleeved that voyce to be the voyce of God； and a true
Revelation； and would have all his to worship him； who had so
spoken unto him； for God the Creatour of the world； and that his
faith was grounded on this； not that he beleeved God to have a
being； or that he was true in his promises； that which all men
beleeve； but that he doubted not him to be God； whose voice； and
promises he had heard； and that the God of Abraham signified not
simply God； but that God which appeared unto him； even as the
worship which Abraham owed unto God in that notion； was not the
worship of reason； but of Religion； and Faith； and that； which
not reason； but God had supernaturally revealed。
V。 But we read of no Lawes given by God to Abraham； or by
Abraham to his family； either then； or after； secular； or sacred
（excepting the Commandement of Circumcision； which is contained
in the Covenant it selfe）； whence it is manifest； that there were
no other Lawes； or worship； which Abraham was obliged to； but the
Lawes of nature； rationall worship； and circumcision。
VI。 Now Abraham was the Interpreter of all Lawes； as well
sacred as secular； among those that belonged to him； not meerly
naturally； as using the Lawes of nature onely； but even by the
form of the Covenant it selfe； in which obedience is promised by
Abraham not for himselfe onely； but for his seed also； which had
been in vain； except his children had been tyed to obey his
Commands： And how can that be understood； which God sayes Gen。
18。 vers。 18。 19。 （All the Nations of the earth shall be blessed
in him； for I know him； that he will command his children； and
his houshold after him； and they shall keep the way of the Lord
to doe justice； and judgement） unlesse his children and his
houshold were supposed to be obliged to yeeld obedience unto his
Commands。
VII。 Hence it followes； that Abrahams subjects could not
sinne in obeying him； provided that Abraham commanded them not；
to deny Gods Existence； or Providence； or to doe somewhat
expresly contrary to the honour of God。 In all other things； the
word of God was to be fetcht from his lips only； as being the
Interpreter of all the Lawes； and words of God。 For Abraham alone
could teach them who was the God of Abraham； and in what manner
he was to be worshipped。 And they who after Abrahams death were
subject to the Soveraignty of Isaac or Iacob； did by the same
reason obey them in all things without sin； as long as they
acknowledged； and profest the God of Abraham to be their God。 For
they had submitted themselves to God simply； before they did it
to Abraham； and to Abraham before they did it to the God of
Abraham； againe； to the God of Abraham before they did it to
Isaac。 In Abrahams subjects therefore； To deny God was the only
Treason against the Divine Majesty； but in their posterity it was
also Treason to deny t he God of Abraham； that is to say； to
worship God otherwise then was instituted by Abraham； to wit； in
Images made with hands； as other Nations did； which for that
reason were called Idolators。 And hitherto subjects might easily
enough discern what was to be observed； what avoyded in the
Commands of their Princes。 In Images made with hands In the 15。
Chap。 14。 Article； There wee have shewed such a kinde of worship
to be irrationall； but if it be done by the command of a City to
whom the written word of God is not known； nor received； we have
then shewed this worship in the 15。 Chap。 art。 18。 to be
rationall。 But where God reigns by way of Covenant； in which it
is expresly warned not to worship thus； as in the Covenant made
with Abraham； there； whether it be with； or without the Command
of the City； it is ill done。
VIII。 To goe on now； following the guidance of the holy
Scripture； The same Covenant was renewed； Gen。 26。 vers。 3； 4。
with Isaac； and Gen。 28。 vers。 14。 with Iacob； where God stiles
himselfe not simply God； whom nature doth dictate him to be； but
distinctly the God of Abraham and Isaac； afterward being about to
renew the same Covenant； by Moyses； with the whole People of
Israel； Exod。 3。 v。 6。 I am saith he the God of thy Father； the
God of Abraham； the God of Isaac； and the God of Jacob。 Afterward
when that People； not only the freest； but also the greatest
enemy to humane subjection； by reason of the fresh memory of
their AEgyptian bondage； abode in the wildernesse near mount
Sinai； that antient Covenant was propounded to them all to be
renewed in this manner； Exod。 19。 ver。 5。 Therefore if yee will
obey my voice indeed； and keep my Covenant； （to wit； that
Covenant which was made with Abraham； Isaac； and Iacob） then
shall yee be a peculiar Treasure unto me； above all People； for
all the earth is mine； and yee shall be to me a Kingdome of
Priests； and an holy Nation。 And all the People answered
together； and said； All that the Lord hath spoken； will we doe；
vers。 8。
IX。 In this Covenant； among other things； we must consider
well the appellation of Kingdom not used before。 For although God
both by nature & by Covenant made with Abraham； was their King；
yet owed they him an obedience and worship only naturall； as
being his subjects； & religious such as Abraham instituted； as
being the Subjects of Abraham； Isaac； & Iacob； their naturall
Princes； For they had received no word of God beside the naturall
word of right reason； neither had any Covenant past between God
and them； otherwise then as their wils were included in the will
of Abraham； as their Prince。 But now by the Covenant made at
mount Sinai； the consent of each man being had； there becomes an
institutive Kingdome of God over them。 That Kingdom of God so
renowned in Scriptures and writings of Divines； took its
beginning from this time； and hither tends that which God said to
Samuel； when the Israelites asked a King； 1。 Sam。 8。 7。 They have
not rejected thee； but they have rejected me； that I should not
reign over them； and that which Samuel told the Israelites； 1。
Sam。 12。 12。 Yee said unto me； nay； but a King shall reign over
us； when the Lord your God was your King； and that which is said；
Jer。 31。 vers。 31。 I will make a new Covenant； &c。 Although I was
an Husband unto them； And the doctrine also of Judas Galilaeus；
where mention is made in Ioseph。 Antiq。 of the Iewes； 18。 Book；
2。 Chap。 in these words： But Judas Galilaeus was the first
authour of this fourth way of those who followed the study of
wisdome。 These agree in all the rest with the Pharisees；
excepting that they burn with a most constant desire of liberty；
beleeving God alone to be held for their Lord and Prince； and
will sooner endure even the most exquisite kinds of torments；
together with their kinsfolks； and dearest friends； then call any
mortall man their Lord。
X。 The Right of the Kingdome being thus constituted by way of
Covenant； let us see in the next place； what lawes God propounded
to them； now those are knowne to a