lloweth, 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; unlesse it be by way of Oath, and by order of the
Common-wealth, to make Judgements certain; or between Common-wealths,
to avoyd Warre. And that disputing of Gods nature is contrary to his
Honour: For it is supposed, that in this naturall Kingdome of God, there
is no other way to know any thing, but by naturall Reason; that is, from
the Principles of naturall Science; which are so farre from teaching us
any thing of Gods 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 naturall 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 Philosophicall 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 naturall 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 beautifull 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 Musick,
both of Voyce, 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 onely to worship God in Secret; but
also, and especially, in Publique, 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 Lawes (that is, in this case to the Lawes
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
Commandemen