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the place； or prescriptions of civill Lawes； as in saluting to be
bareheaded； to put off the shoes； to bend the body。 to petition
for any thing； and the like。 Now standing； prostrate； kneeling；
forms of ceremony； that worship which is alwayes； and by all men
accounted honourable； may be called Naturall； the other； which
followes places； and customes； Arbitrary。
XII。 Furthermore； worship may be enjoyned； to wit by the
command of him that is worshiped； and it may bee voluntary；
namely such as seems good to the worshipper： If it be enjoyned；
the actions expressing it； do not signify honour； as they signify
actions； but as they are enjoyned： for they signify obedience
immediately； obedience power； insomuch as worship enjoyned
consists in obedience。 Voluntary is honourable onely in the
nature of the actions； which if they doe signify honour to the
beholders； it is worship； if not； it is Reproach。 Again worship
may be either publique or private。 But publique； respecting each
single worshipper； may not be voluntary； respecting the City it
may。 For seeing that which is done voluntarily； depends on the
will of the Doer； there would not one worship be given； but as
many worships as worshippers； except the will of all men were
united by the command； of one。 But Private worship may be
voluntary； if it be done secretly； for what is done openly is
restrained； either by Lawes； or through modesty； which is
contrary to the nature of a voluntary action。
XIII。 Now that we may know what the scope and end of
worshipping others is； we must consider the cause why men delight
in worship： And we must grant what we have shewed elsewhere； that
Joy consists in this； that a man contemplate vertue； strength；
science； beauty； friends； or any Power whatsoever； as being； or
as though it were his own； and it is nothing else but a Glory； or
Triumph of the mind conceiving it selfe honoured； that is to say；
lov'd and fear'd； that is to say； having the services and
assistances of men in readinesse。 Now because men beleeve him to
be powerfull whom they see honoured （that is to say） esteemed
powerfull by others； it falls out that honour is increased by
worship； and by the opinion of power； true power is acquired。 His
end therefore who either commands； or suffers himself to be
worshipt； is； that by this means he may acquire as many as he
can； either through love； or fear； to be obedient unto him。
XIV。 But that we may understand what manner of Worship of God
naturall reason doth assigne us； let us begin from his
Attributes： where； first it is manifest； that existence is to be
allowed him； for there can be no will to honour him； who； we
think； hath no being。 Next； those Philosophers who said； that God
was the World； or the worlds Soul； （that is to say； a part of it）
spake unworthily of God； for they attribute nothing to him； but
wholly deny his being。 For by the word God we understand the
Worlds cause； but in saying that the World is God； they say； that
it hath no cause； that is as much； as there is no God。 In like
manner； they who maintain the world not to be created； but
eternall； because there can be no cause of an eternall thing； In
denying the world to have a Cause； they deny also that there is a
God。 They also have a wretched apprehension of God； who imputing
idlenesse to him； doe take from him the Government of the world；
and of mankind。 For say they should acknowledge him omnipotent；
yet if he minde not these inferiour things； that same thred…bare
Sentence will take place with them； Quod supra nos； nihil ad nos；
What is above us； doth not concern us。 And seeing there is
nothing for which they should either love； or fear him； truly he
will be to them as though he were not at all。 Moreover in
Attributes which signifie Greatnesse； or Power； those which
signifie some finite； or limited thing； are not signes at all of
an honouring mind。 For we honour not God worthily if we ascribe
lesse Power； or greatnesse to him then possibly we can； but every
finite thing is lesse then we can； for most easily we may alwayes
assigne and attribute more to a finite thing； No shape therefore
must be assigned to God； for all shape is finite； nor must he be
said to be conceived； or comprehended by imagination； or any
other faculty of our soul； for whatsoever we conceive is finite：
And although this word Infinite signifie a conception of the
mind； yet it followes not； that we have any conception of an
infinite thing： For when we say that a thing is infinite； we
signifie nothing really； but the impotency in our owne mind； as
if we should say we know not whether； or where it is limited：
Neither speak they honourably enough of God； who say we have an
Idea of him in our mind； for an Idea is our conception； but
conception we have none； except of a finite thing： Nor they； who
say that he hath Parts； or that he is some certaine intire thing；
which are also attributes of finite things： Nor that he is in any
place； for nothing can be said to be in a place； but what hath
bounds and limits of its greatnesse on all sides： Nor that he is
moved； or is at rest； for either of them suppose a being in some
place： Nor that there are more Gods； because not more infinites。
Farthermore concerning attributes of happinesse； those are
unworthy of God which signify sorrow （unlesse they be taken not
for any Passion； but by a Metonomy for the effect） such as
Repentance； anger； Pity： Or Want； as Appetite； Hope；
Concupiscence； and that love which is also called lust； for they
are signes of Poverty； since it cannot be understood； that a man
should desire； hope； and wish for ought； but what he wants and
stands in need。 of。 Or any Passive faculty； for suffering belongs
to a limited power； and which depends upon another。 When we
therefore attribute a will to God； it is not to be conceived like
unto ours； which is called a rationall desire； for if God
desires； he wants； which for any man to say； is a contumelie； but
we must suppose some resemblance which we cannot conceive。 In
like manner when wee attribute sight and other acts of the senses
to him； or knowledge； or understanding； which in us are nothing
else but a tumult of the minde raised from outward objects
pressing the Organes； wee must not think that any such thing
befalls the Deity； for it is a signe of power depending upon some
other； which is not the most blessed thing。 He therefore who
would not ascribe any other titles to God； then what reason
commands； must use such as are either Negative； as infinite；
eternall； incomprehensible； &c。 or superlative； as most good；
most great； most powerfull； &c。 or Indefinite； as good； just；
strong； Creatour； King； and the like； in such sense； as not
desiring to declare what he is （which were to circumscribe him
within the narrow limits of our phantasie）； but to confesse our
own admiration； and obedience； which is the property of humility；
and of a minde yeelding all the honour it possibly can doe。 For
Reason dictates one name alone； which doth signify the nature of
God （i。e。） Existent； or simply； that he is； and one in order to；
and in relation to us； namely God； under which is contained both
King； and Lo