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Concerning the actions of divine worship, it is a most general precept of reason, that they be signs of the intention to honour God; such as are, first, "prayers." For not the carvers, when they made images, were thought to make them gods; but the people that "prayed" to them.

Secondly, "thanksgiving"; which differeth from prayer in divine worship, no otherwise, than that prayers precede, and thanks succeed the benefit; the end, both of the one and the other, being to acknowledge God, for author of all benefits, as well past as future.

Thirdly, gifts," that is to say, "sacrifices" and "oblations," if they be of the best, are signs of honour: for they are thanksgivings.

Fourthly, "not to swear by any but God," is naturally a sign of honour: for it is a confession that God only knoweth the heart; and that no man's wit or strength can protect a man against God's vengeance on the perjured.

Fifthly, it is a part of rational worship, to speak considerately of God; for it argues a fear of him, and fear is a confession of his power. Hence followeth, that the name of God is not to be used rashly, and to no purpose; for that is as much as in vain: and it is to no purpose, unless it be by way of oath, and by order of the commonwealth, to make judgments certain; or between commonwealths, to avoid war. And that disputing of God's nature is contrary to his honour for it is supposed, that in this natural kingdom of God, there is no other way to know anything, but by natural reason, that is, from the principles of natural science; which are so far from teaching us anything of God's nature, as they cannot teach us our own nature, nor the nature of the smallest creature living. And therefore, when men out of the principles of natural reason, dispute of the attributes of God, they but dishonour him: for in the attributes which we give to God, we are not to consider the signification of philosophical truth; but the signification of pious intention,