13. 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 showed elsewhere; that _joy_ consists in this, that a man contemplates virtue, 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 itself honoured, that is to say, loved and feared, that is to say, having the services and assistances of men in readiness. Now because men believe him to be powerful, whom they see honoured, that is to say, esteemed powerful 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 worshipped, is, that by this means he may acquire as many as he can, either through love or fear, to be obedient unto him. [Sidenote: What the natural laws are concerning God’s attributes.] 14. But that we may understand what manner of _worship_ of God _natural reason_ doth assign 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 world’s 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 _world’s 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 eternal; because there can be no cause of an eternal 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 idleness to him, do take from him the government of the world and of mankind. For say, they should acknowledge him omnipotent; yet if he mind not these inferior things, that same thread-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 signify _greatness_ or _power_, those which signify some finite or limited thing, are not signs at all of an honouring mind. For we honour not God worthily, if we ascribe less _power_ or _greatness_ to him than possibly we can. But every finite thing is less than we can; for most easily we may always assign 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_ signify a conception of