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to do him the greatest honour we are able. From the want of which consideration, have proceeded the volumes of disputation about the nature of God, that tend not to his honour, but to the honour of our own wits and learning; and are nothing else but inconsiderate and vain abuses of his sacred name.

Sixthly, in "prayers," "thanksgivings," "offerings," and "sacrifices," it is a dictate of natural reason, that they be every one in his kind the best, and most significant of honour. As for example, that prayers and thanksgiving, be made in words and phrases, not sudden, nor light, nor plebeian; but beautiful, and well composed. For else we do not God as much honour as we can. And therefore the heathens did absurdly, to worship images for gods: but their doing it in verse, and with music, both of voice and instruments, was reasonable. Also that the beasts they offered in sacrifice, and the gifts they offered, and their actions in worshipping, were full of submission, and commemorative of benefits received, was according to reason, as proceeding from an intention to honour him.

Seventhly, reason directeth not only to worship God in secret; but also, and especially, in public, and in the sight of men. For without that, that which in honour is most acceptable, the procuring others to honour him, is lost.

Lastly, obedience to his laws, that is, in this case to the laws of nature, is the greatest worship of all obedience is more acceptable to God than sacrifice; so also to set light by his commandments, is the greatest of all contumelies. And these are the laws of that divine worship, which natural reason dictateth to private men.

But seeing a commonwealth is but one person, it ought also to exhibit to God but one worship; which then it doth, when it commandeth it to be exhibited by private men, publicly. And this is public worship; the property whereof, is to be "uniform": for those actions that are done differ-