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 any thing 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, 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. For as 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.