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by their natural reason only, without other word of God, touching the honour and worship of the Divine Majesty. 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.

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