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ful, 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.

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:

Nor to say we conceive, and imagine, or have an "idea" of him, in our mind: for whatsoever we conceive is finite:

Nor to attribute to him "parts," or "totality"; which are the attributes only of things finite: