And of arbitrary worship, there be two differences: for sometimes it is a _commanded_, sometimes _voluntary_ worship: commanded, when it is such as he requireth, who is worshipped: free, when it is such as the worshipper thinks fit. When it is commanded, not the words, or gesture, but the obedience is the worship. But when free, the worship consists in the opinion of the beholders: for if to them the words, or actions by which we intend honour, seem ridiculous, and tending to contumely, they are no worship, because no signs of honour; and no signs of honour, because a sign is not a sign to him that giveth it, but to him to whom it is made, that is, to the spectator. [Sidenote: Worship public and private.] Again, there is a _public_, and a _private_ worship. Public, is the worship that a commonwealth performeth, as one person. Private, is that which a private person exhibiteth. Public, in respect of the whole commonwealth, is free; but in respect of particular men, it is not so. Private, is in secret free; but in the sight of the multitude, it is never without some restraint, either from the laws, or from the opinion of men; which is contrary to the nature of liberty. [Sidenote: The end of worship.] The end of worship amongst men, is power. For where a man seeth another worshipped, he supposeth him powerful, and is the readier to obey him; which makes his power greater. But God has no ends: the worship we do him, proceeds from our duty, and is directed according to our capacity, by those rules of honour, that reason dictateth to be done by the weak to the more potent men, in hope of benefit, for fear of damage, or in thankfulness for good already received from them. [Sidenote: Attributes of divine honour.] That we may know what worship of God is taught us by the light of nature, I will begin with his attributes. Where, first, it is manifest, we ought to attribute to him _existence_. For no man can have the will to honour that, which he thinks not to have any being. Secondly, that those philosophers, who said the world, or the soul of the world was God, spake unworthily of him; and denied his existence. For by God, is understood the cause of the world; and to say the world is God, is to say there is no cause of it, that is, no God. Thirdly, to say the world was not created, but eternal, seeing that which is eternal has no cause, is to deny there is a God. Fourthly, that they who attributing, as they think, ease to God, take from him the care of mankind; take from him his honour: for it takes away men’s love, and fear of him; which is the root of honour. Fifthly, in those things that signify greatness, and power; to say he is _finite_, is not to honour him: for it is not a sign of the will to honour God, to attribute to him less than we can; and finite, is less than we can; because to finite, it is easy to add more. Therefore to attribute _figure_ to him, is not honour; for all figure is finite: