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For there is but one name to signify our conception PART II. 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.

are signs of

Concerning the actions of divine worship, it is a Actions that most general precept of reason, that they be signs divine honour. 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.

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

VOL. III.

A A

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are signs of

PART II. this natural kingdom of God, there is no other way to know anything, but by natural reason, that is, Actions that from the principles of natural science; which are divine honour. 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.

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Seventhly, reason directeth not only to worship PART II. 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.

consisteth in

uniformity.

But seeing a commonwealth is but one person, it Public worship ought also to exhibit to God but one worship; which then it doth, when it commandeth it to be exhibited by private men, publicly. And this is public worship; the property whereof, is to be uniform : for those actions that are done differently, by different men, cannot be said to be a public worship. And therefore, where many sorts of worship be allowed, proceeding from the different religions of private men, it cannot be said there is any public worship, nor that the commonwealth is of any religion at all.

depend on the

And because words, and consequently the attri- All attributes butes of God, have their signification by agreement laws civil. and constitution of men, those attributes are to be held significative of honour, that men intend shall so be; and whatsoever may be done by the wills of particular men, where there is no law but reason, may be done by the will of the commonwealth, by laws civil. And because a commonwealth hath no will, nor makes no laws, but those that are made by the will of him, or them that have the sovereign

PART II. power; it followeth that those attributes which

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Not all actions.

Natural punishments.

the sovereign ordaineth, in the worship of God, for signs of honour, ought to be taken and used for such, by private men in their public worship.

But because not all actions are signs by constitution, but some are naturally signs of honour, others of contumely; these latter, which are those that men are ashamed to do in the sight of them they reverence, cannot be made by human power a part of Divine worship; nor the former, such as are decent, modest, humble behaviour, ever be separated from it. But whereas there be an infinite number of actions and gestures of an indifferent nature; such of them as the commonwealth shall ordain to be publicly and universally in use, as signs of honour, and part of God's worship, are to be taken and used for such by the subjects. And that which is said in the Scripture, It is better to obey God than man, hath place in the kingdom of God by pact, and not by nature.

Having thus briefly spoken of the natural kingdom of God, and his natural laws, I will add only to this chapter a short declaration of his natural punishments. There is no action of man in this life, that is not the beginning of so long a chain of consequences, as no human providence is high enough, to give a man a prospect to the end. And in this chain, there are linked together both pleasing and unpleasing events; in such manner, as he that will do anything for his pleasure, must engage himself to suffer all the pains annexed to it; and these pains, are the natural punishments of those actions, which are the beginning of more harm than good. And hereby it comes to pass, that intemperance is

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naturally punished with diseases; rashness, with PART II. mischances; injustice, with the violence of enemies: pride, with ruin; cowardice, with oppression: negligent government of princes, with rebellion; and rebellion, with slaughter. For seeing punishments are consequent to the breach of laws; natural punishments must be naturally consequent to the breach of the laws of nature; and therefore follow them as their natural, not arbitrary effects.

of the second

part.

And thus far concerning the constitution, nature, The conclusion and right of sovereigns, and concerning the duty of subjects, derived from the principles of natural reason. And now, considering how different this doctrine is, from the practice of the greatest part of the world, especially of these western parts, that have received their moral learning from Rome and Athens; and how much depth of moral philosophy is required, in them that have the administration of the sovereign power; I am at the point of believing this my labour, as useless, as the commonwealth of Plato. For he also is of opinion that it is impossible for the disorders of state, and change of governments by civil war, ever to be taken away, till sovereigns be philosophers. But when I consider again, that the science of natural justice, is the only science necessary for sovereigns and their principal ministers; and that they need not be charged with the sciences mathematical, as by Plato they are, farther than by good laws to encourage men to the study of them; and that neither Plato, nor any other philosopher hitherto, hath put into order, and sufficiently or probably proved all the theorems of moral doctrine, that men may learn thereby, both how to govern, and