IX. Honour, to speak properly, is nothing else but an opinion of anothers Power joyned with goodnesse;
and to honour a man, is the same with highly esteeming him, and so honour is not in the Party
honoured, but in the honourer. Now three Passions do necessarily follow honour thus placed in
opinion; Love, which referres to goodnesse; hope, and feare, which regard Power. And from these
arise all outward actions, wherewith the powerfull are appeased, and become Propitious, and which are
the effects, and therefore also the naturall signes of honour it selfe. But the word honour is transferred
also to those outward effects of honour, in which sense, we are said to honour him, of whose power we
testifie our selves, either in word, or deed, to have a very great respect; insomuch as honour is the
same with worship. Now WORSHIP is an outward act, the sign of inward honour; and whom we
endeavour by our homage to appease, if they be, angry or howsoever to make them favourable to us,
we are said to worship.
X. All signes of the mind are either words or deeds, and therefore all worship consists either in words
or deeds. Now both the one and the other are referred to three kindes; whereof the first is Praise, or
publique declaration of goodnesse; The second, a publique declaration of Present Power, which is to
magnify, megalunein; The third, is a publique declaration of happinesse, or of Power, secure also for
the future, which is called, makariomos. I say, that all kindes of honour may be discerned, not in words
only, but in deeds too. But we then praise, and celebrate in words, when we doe it by way of
Proposition, or Dogmatically, that is to say by Attributes, or Titles, which may be termed praysing, and
celebrating, categorically, and plainly, as when we declare him whom we honour to be liberall, strong,
wise; And then, in deeds, when it is done by consequence, or by hypothesis, or supposition, as by
Thanksgiving, which supposeth goodnesse; or by Obedience, which supposeth Power; or by
Congratulation, which supposeth happinesse.
XI. Now whether we desire to praise a man in words, or deeds, we shall find some things which signify
honour with all men, such as among attributes, are the generall words of vertues and powers, which
cannot be taken in ill sense, As Good, Faire, Strong, Just, and the like; and among actions, Obedience,
Thanksgiving, Prayers, and others of that kinde, by which an acknowledgement of vertue and power is
ever understood: Others, which signify honour, but with some, and scorne with others, or else neither;
such as in Attributes, are those words which according to the diversity of opinions, are diversly referred
to vertues or vices, to honest or dishonest things; As that a man slew his enemy, that he fled, that he is
a Philosopher, or an Orator, and the like, which with some are had in honour, with others in contempt.
In deeds, such as depend on the custome of 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 standing, prostrate,
kneeling, forms of ceremony, and the like. Now 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