What those actions are, whereby naturally we do give worship.
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.
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 beautiful, 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 music in their churches.