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and in relation to us； namely God； under which is contained both
King； and Lord； and Father。
XV。 Concerning the Outward actions wherewith God is to be
worshipped （as also concerning his Titles） its a most generall
command of Reason； that they be signes of a mind yeelding 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 signes of hope； and hope is an
acknowledgement of the divine Power； or goodnesse。
In the second place； Thanksgiving； which is a signe of the
same affection； but that prayers goe before the benefit； and
thanks follow it。
In the third； Guifts； that is to say oblations and
sacrifices； for these are thanksgivings。
In the fourth； not to sweare by any other。 For a mans Oath is
an； Imprecation of his wrath against him if he deceive； who both
knowes whether he doe； or not； and can punish him if he doe；
though he be never so powerfull； which only belongs to God： for
if there were any man from whom his subjects malice could not lye
hid； and whom no humane power could resist； plighted faith would
suffice without swearing； which； broken； might be punisht 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 feare is an acknowledgement of Power。 It
followes from this precept： That we may not take the name of God
in vain； or use it rashly； for either are inconsiderate。 That wee
must not swear where there is no need； for that is in vain； but
need there is none； unlesse it be between Cities to avoyd 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 naturall
Kingdom of God are enquired into by reason only； that is to say；
out of the Principles of naturall 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 followes also （which belongs to the Right of
Gods Kingdome） 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 then by the rule
of their Commands。
In the sixth。 Whatsoever is offered up in Prayers；
thanksgivings； and sacrifices； must in its kind be the best； and
most betokening honour； namely； Prayers must not be rash； or
light； or vulgar； but beautifull； and well composed。
For though it were absurd in the Heathen to worship God in an
image； yet was it not against reason to use Poetry； and Musick；
in their Churches。
Also Oblations must be clean； and Presents sumptuous； and
such as are significative either of submission； or gratitude； or
commemorative of benefits received； for all these proceed from a
desire of honouring。
In the seventh。 That God must be worshipt not privately
onely； but openly； and publiquely in the sight of all men；
because that worship is so much more acceptable； by how much it
begets honour； and esteem in others （as hath been declared before
in the 13。 art。）。 Unlesse others therefore see it； that which is
most pleasing in our worship； vanisheth。
In the last place。 That we use our best endeavour to keep the
Lawes of Nature。 For the undervaluing of our Masters command；
exceeds all other affronts whatsoever； as on the other side；
Obedience is more acceptable then all other sacrifices。 And these
are principally the naturall Lawes concerning the worship of God；
those I mean which Reason dictates to every Man； but to whole
Cities； every one whereof is one Person； the same naturall Reason
farther commands an uniformity of publique worship。 For the
actions done by particular Persons； according to their private
Reasons； are not the Cities actions； and therefore not the Cities
worship； but what is done by the City； is understood to be done
by the command of him； or them who have the Soveraignty；
wherefore also together with the consent of all the subjects；
that is to say； Uniformly。
XVI。 The naturall Lawes set down in the foregoing Article
concerning the divine worship； only command the giving of
naturall signes of honour； but we must consider that there are
two kindes of signes； the one naturall； the other done upon
agreement； or by expresse； or tacite composition。 Now because in
every language； the use of words； and names； come by appointment；
it may also by appointment be altered； for that which depends on；
and derives its force from the will of men； can by the will of
the same men agreeing be changed again； or abolisht。 Such names
therefore as are attributed to God by the appointment of men； can
by the same appointment be taken away； now what can be done by
the appointment of men； that the City may doe； The City therefore
by Right （that is to say； they who have the power of the whole
City） shall judge what names or appellations are more； what lesse
honourable for God； that is to say； what doctrines are to be held
and profest concerning the nature of God； and his operations。 Now
actions doe signify not by mens appointment； but naturally； even
as the effects are signes of their causes； whereof some are
alwayes signes of Scorn to them before whom they are committed；
as those； whereby the bodies uncleannesse is discovered； and
whatsoever men are ashamed to doe before those whom they respect；
Others are alwayes signes of honour； as to draw near； and
discourse decently and humbly； to give way； or to yeeld in any
matter of private benefit： In these actions the City can alter
nothing。 But there are infinite others； which； as much as belongs
to honour； or reproach； are indifferent； now these； by the
institution of the City； may both be made signes of honour； and
being made so； doe in very deed become so。 From whence we may
understand； that we must obey the City in whatsoever it shall
command to be used for a sign of honouring God； that is to say；
for Worship； provided it can be instituted for a sign of honour；
because that is a sign of honour； which by the Cities command is
us'd for such。
XVII。 We have already declared which were the Laws of God； as
wel sacred as secular； in his government by the way of Nature
onely。 Now because there is no man but may be deceived in
reasoning； and that it so falls out； that men are of different
opinions concerning the most actions； it may be demanded farther；
whom God would have to be the Interpreter of right Reason； that
is to say； of his Lawes。 And as for the Secular Lawes； I mean
those which concern justice； and the carriage of men towards men；
by what hath been said before of the constitution of a Ci