Nor to say he is in this, or that place: for whatsoever is in place, is bounded, and finite: Nor that he is moved, or resteth: for both these attributes ascribe to him place:
Nor that there be more Gods than one; because it implies them all finite: for there cannot be more than one infinite:
Nor to ascribe to him, (unless metaphorically, meaning not the passion but the effect,) passions that partake of grief; as repentance, anger, mercy: or of want; as appetite, hope, desire; or of any passive faculty: for passion, is power limited by somewhat else.
And therefore when we ascribe to God a will, it is not to be understood, as that of man, for a rational appetite; but as the power, by which he effecteth every thing.
Likewise when we attribute to him sight, and other acts of sense; as also knowledge, and understanding; which in us is nothing else, but a tumult of the mind, raised by external things that press the organical parts of man’s body: for there is no such thing in God; and being things that depend on natural causes, cannot be attributed to him.
He that will attribute to God, nothing but what is warranted by natural reason, must either use such negative attributes, as infinite, eternal, incomprehensible; or superlatives, as most high, most great, and the like; or indefinite, as good, just, holy, creator; and in such sense, as if he meant not to declare what he is, (for that were to circumscribe him within the limits of our fancy,) but how much we admire him, and how ready we would be to obey him; which is a sign of humility, and of a will to honour him as much as we can. For there is but one name to signify our conception of his nature, and that is, I am: and but one name of his relation to us, and that is, God; in which is contained Father, King, and Lord.
Actions that are signs of divine honour.
Concerning the actions of divine worship, it is a most general precept of reason, that they be signs of the intention to honour God; such as are, first, prayers. For not the carvers, when they made images, were thought to make them gods; but the people that prayed to them.
Secondly, thanksgiving; which differeth from prayer in divine worship, no otherwise, than that prayers precede, and thanks succeed the benefit; the end, both of the one and the other, being to acknowledge God, for author of all benefits, as well past, as future.
Thirdly, gifts, that is to say, sacrifices and oblations, if they be of the best, are signs of honour: for they are thanksgivings.