Honour consisteth in the inward thought, and opinion of the power, and goodness of another; and therefore to honour God, is to think as highly of his power and goodness, as is possible. And of that opinion, the external signs appearing in the words and actions of men, are called worship; which is one part of that which the Latins understand by the word cultus. For cultus signifieth properly, and constantly, that labour which a man bestows on anything, with a purpose to make benefit by it. Now those things whereof we make benefit, are either subject to us, and the profit they yield, followeth the labour we bestow upon them, as a natural effect; or they are not subject to us, but answer our labour, according to their own wills. In the first sense the labour bestowed on the earth, is called culture; and the education of children, a culture of their minds. In the second sense, where men’s wills are to be wrought to our purpose, not by force, but by complaisance, it signifieth as much as courting, that is, a winning of favour by good offices; as by praises, by acknowledging their power, and by whatsoever is pleasing to them from whom we look for any benefit. And this is properly worship: in which sense Publicola, is understood for a worshipper of the people; and cultus Dei, for the worship of God.
Several signs of honour.
From internal honour, consisting in the opinion of power and goodness, arise three passions; love, which hath reference to goodness; and hope, and fear, that relate to power: and three parts of external worship; praise, magnifying, and blessing: the subject of praise, being goodness; the subject of magnifying and blessing, being power, and the effect thereof felicity. Praise, and magnifying are signified both by words, and actions: by words, when we say a man is good, or great: by actions, when we thank him for his bounty, and obey his power. The opinion of the happiness of another, can only be expressed by words.
Worship natural and arbitrary.
There be some signs of honour, both in attributes and actions, that be naturally so; as amongst attributes, good, just, liberal, and the like; and amongst actions, prayers, thanks, and obedience. Others are so by institution, or custom of men; and in some times and places are honourable; in others, dishonourable; in others, indifferent: such as are the gestures in salutation, prayer, and thanksgiving, in different times and places, differently used. The former is natural; the latter arbitrary worship.
Worship commanded and free.
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.
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.
The end of worship.