15. Concerning the _outward actions_ wherewith God is to be worshipped, as also concerning his _titles_; it is a most general command of reason, that they be signs of a mind yielding honour. Under which are contained in the first place, _prayers_. “Qui fingit sacros auro vel marmore vultus, Non facit ille deos; qui rogat, ille facit.” For _prayers_ are the signs of hope; and hope is an acknowledgment of the divine _power_ or _goodness_. In the second place, _thanksgiving_; which is a sign of the same affection, but that _prayers go before_ the benefit, and _thanks follow it_. In the third, _gifts_, that is to say, _oblations_ and _sacrifices_; for these are _thanksgivings_. In the fourth, _not to swear by any other_. For a man’s oath is an imprecation of his wrath against him if he deceive, who both knows whether he do or not, and can punish him if he do, though he be never so powerful; which only belongs to God. For if there were any man from whom his subjects’ _malice_ could not lie hid, and whom no human power could resist, plighted faith would suffice without swearing; which broken, might be punished by that man. And for this very reason there would be no need of an oath. In the fifth place, _to speak warily of God_; for that is a sign of _fear_, and _fear_ is an acknowledgment of _power_. It follows from this precept, _that we may not take the name of God in vain, or use it rashly_; for either are inconsiderate. _That we must not swear, where there is no need_; for that is in vain. But need there is none, unless it be between cities, to avoid or take away contention by force, which necessarily must arise where there is no faith kept in promises: or in a city, for the better certainty of judicature. Also, _that we must not dispute of the divine nature_; for it is supposed _that all things in the natural kingdom of God are inquired into by reason only_, that is to say, out of the principles of natural science. But we are so far off by these to attain to the knowledge of the nature of God, that we cannot so much as reach to the full understanding of all the qualities of our own bodies, or of any other creatures. Wherefore there comes nothing from these disputes, but a rash imposition of names to the divine Majesty according to the small measure of our conceptions. It follows also, (which belongs to the right of God’s kingdom), that their speech is inconsiderate and rash, who say, _that this or that doth not stand with divine justice_. For even men count it an affront that their children should dispute their right, or measure their justice otherwise than by the rule of their commands.