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 this natural kingdom of God, there is no other way to know anything but by natural reason, that is, from the principles of natural science; which are so far from teaching us anything 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.