religion-第2部分

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because　they　are　not　omnipotent。　And　truly　our　Saviour
admonishing　Paul　（who　at　that　time　was　an　enemy　to　the　Church）
that　he　should　not　kick　against　the　pricks；　seems　to　require
obedience　from　him　for　this　cause；　because　he　had　not　Power
enough　to　resist。
　　　　VIII。　Because　the　word　of　God　ruling　by　nature　onely；　is
supposed　to　be　nothing　else　but　right　reason；　and　the　Laws　of
Kings　can　be　known　by　their　word　only；　its　manifest　that　the　Laws
of　God　ruling　by　nature　alone；　are　onely　the　naturall　Lawes；
namely　those　which　we　have　set　down　in　the　second　and　third
Chapters；　and　deduced　from　the　dictates　of　reason；　Humility；
Equity；　Justice；　Mercy；　and　other　Morall　vertues　befriending
Peace；　which　pertain　to　the　discharge　of　the　duties　of　men　one
toward　the　other；　and　those　which　right　reason　shall　dictate
besides；　concerning　the　honour　and　worship　of　the　Divine　Majesty。
We　need　not　repeat　what　those　Naturall　Laws；　or　Morall　vertues
are；　but　we　must　see　what　honours；　and　what　divine　worship；　that
is　to　say；　what　sacred　Lawes；　the　same　naturall　reason　doth
dictate。
　　　　IX。　Honour；　to　speak　properly；　is　nothing　else　but　an　opinion
of　anothers　Power　joyned　with　goodnesse；　and　to　honour　a　man；　is
the　same　with　highly　esteeming　him；　and　so　honour　is　not　in　the
Party　honoured；　but　in　the　honourer。　Now　three　Passions　do
necessarily　follow　honour　thus　placed　in　opinion；　Love；　which
referres　to　goodnesse；　hope；　and　feare；　which　regard　Power。　And
from　these　arise　all　outward　actions；　wherewith　the　powerfull　are
appeased；　and　become　Propitious；　and　which　are　the　effects；　and
therefore　also　the　naturall　signes　of　honour　it　selfe。　But　the
word　honour　is　transferred　also　to　those　outward　effects　of
honour；　in　which　sense；　we　are　said　to　honour　him；　of　whose　power
we　testifie　our　selves；　either　in　word；　or　deed；　to　have　a　very
great　respect；　insomuch　as　honour　is　the　same　with　worship。　Now
WORSHIP　is　an　outward　act；　the　sign　of　inward　honour。　and　whom　we
endeavour　by　our　homage　to　appease；　if　they　be；　angry　or
howsoever　to　make　them　favourable　to　us；　we　are　said　to　worship。
　　　　X。　All　signes　of　the　mind　are　either　words　or　deeds；　and
therefore　all　worship　consists　either　in　words　or　deeds。　Now　both
the　one　and　the　other　are　referred　to　three　kindes；　whereof　the
first　is　Praise；　or　publique　declaration　of　goodnesse；　The
second；　a　publique　declaration　of　Present　Power；　which　is　to
magnify　megalunois；　The　third；　is　a　publique　declaration　of
happinesse；　or　of　Power；　secure　also　for　the　future；　which　is
called；　makariomos。　I　say；　that　all　kindes　of　honour　may　be
discerned；　not　in　words　only；　but　in　deeds　too。　But　we　then
praise；　and　celebrate　in　words；　when　we　doe　it　by　way　of
Proposition；　or　Dogmatically；　that　is　to　say　by　Attributes；　or
Titles；　which　may　be　termed　praysing；　and　celebrating；
categorically；　and　plainly；　as　when　we　declare　him　whom　we　honour
to　be　liberall；　strong；　wise；　And　then；　in　deeds；　when　it　is　done
by　consequence；　or　by　hypothesis；　or　supposition；　as　by
Thanksgiving；　which　supposeth　goodnesse；　or　by　Obedience；　which
supposeth　Power。　or　by　Congratulation；　which　supposeth
happinesse；
　　　　XI。　Now　whether　we　desire　to　praise　a　man　in　words；　or　deeds；
we　shall　find　some　things　which　signify　honour　with　all　men；　such
as　among　attributes；　are　the　generall　words　of　vertues　and
powers；　which　cannot　be　taken　in　ill　sense；　As　Good；　Faire；
Strong；　Just；　and　the　like；　and　among　actions；　Obedience；
Thanksgiving；　Prayers；　and　others　of　that　kinde；　by　which　an
acknowledgement　of　vertue　and　power　is　ever　understood：　Others；
which　signify　honour；　but　with　some；　and　scorne　with　others；　or
else　neither；　such　as　in　Attributes；　are　those　words　which
according　to　the　diversity　of　opinions；　are　diversly　referred　to
vertues　or　vices；　to　honest　or　dishonest　things；　As　that　a　man
slew　his　enemy；　that　he　fled；　that　he　is　a　Philosopher；　or　an
Orator；　and　the　like；　which　with　some　are　had　in　honour；　with
others　in　contempt。　In　deeds；　such　as　depend　on　the　custome　of
the　place；　or　prescriptions　of　civill　Lawes；　as　in　saluting　to　be
bareheaded；　to　put　off　the　shoes；　to　bend　the　body。　to　petition
for　any　thing；　and　the　like。　Now　standing；　prostrate；　kneeling；
forms　of　ceremony；　that　worship　which　is　alwayes；　and　by　all　men
accounted　honourable；　may　be　called　Naturall；　the　other；　which
followes　places；　and　customes；　Arbitrary。
　　　　XII。　Furthermore；　worship　may　be　enjoyned；　to　wit　by　the
command　of　him　that　is　worshiped；　and　it　may　bee　voluntary；
namely　such　as　seems　good　to　the　worshipper：　If　it　be　enjoyned；
the　actions　expressing　it；　do　not　signify　honour；　as　they　signify
actions；　but　as　they　are　enjoyned：　for　they　signify　obedience
immediately；　obedience　power；　insomuch　as　worship　enjoyned
consists　in　obedience。　Voluntary　is　honourable　onely　in　the
nature　of　the　actions；　which　if　they　doe　signify　honour　to　the
beholders；　it　is　worship；　if　not；　it　is　Reproach。　Again　worship
may　be　either　publique　or　private。　But　publique；　respecting　each
single　worshipper；　may　not　be　voluntary；　respecting　the　City　it
may。　For　seeing　that　which　is　done　voluntarily；　depends　on　the
will　of　the　Doer；　there　would　not　one　worship　be　given；　but　as
many　worships　as　worshippers；　except　the　will　of　all　men　were
united　by　the　command；　of　one。　But　Private　worship　may　be
voluntary；　if　it　be　done　secretly；　for　what　is　done　openly　is
restrained；　either　by　Lawes；　or　through　modesty；　which　is
contrary　to　the　nature　of　a　voluntary　action。
　　　　XIII。　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　shewed　elsewhere；　that
Joy　consists　in　this；　that　a　man　contemplate　vertue；　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　it　selfe　honoured；　that　is　to　say；
lov'd　and　fear'd；　that　is　to　say；　having　the　services　and
assistances　of　men　in　readinesse。　Now　because　men　beleeve　him　to
be　powerfull　whom　they　see　honoured　（that　is　to　say）　esteemed
powerfull　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
worshipt；　is；　that　by　this　means　he　may　acquire　as　many　as　he
can；　either　through　love；　or　fear；　to　be　obedient　unto　him。
　　　　XIV。　But　that　we　may　understand　what　manner　of　Worship　of　God
naturall　reason　doth　assigne　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　worlds　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
Worlds　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
eternall；　because　there　can　be　no　cause　of　an　eternall　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
idlenesse　to　him；　doe　take　from　him　the　Government　of　the　world；
and　of　mankind。　For　say　they　should　acknowledge　him　omnipotent；
yet　if　he　minde　not　these　inferiour　things；　that　same　thred…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　signifie　Greatnesse；　or　Power；　those　which
signifie　some　finite；　or　limited　thing；　are　not　signes　at　all　of
an　honouring　mind。　For　we　honour　not　God　worthily　if　we　ascribe
lesse　Power；　or　greatnesse　to　him　then　possibly　we　can；　but　every
finite　thing　is　lesse　then　we　can；　for　most　easily　we　may　alwayes
assigne　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　signifie　a　conception　of　the
mind；　yet　it　followes　not；　that　we　have　any　conception　of　an
infinite　thing：　For　when　we　say　that　a　thing　is　infinite；　we
signifie　nothing　really；　but　the　impotency　in　our　owne　mind；　as
if　we　should　say　we　know　not　whether；　or　where　it　is　limited：
Neither　speak　they　honourably　enough　of　God；　who　say　we　have　an
Idea　of　him　in　our　mind；　for　an　Idea　is　our　conception；　but
conception　we　have　none；　except　of　a　finite　thing：　Nor　they；　who
say　that　he　hath　Parts；　or　that　he　is　some　certaine　intire　thing；
which　are　also　attributes　of　finite　things：　Nor　that　he　is　in　any
place；　for　nothing　can　be　said　to　be　in　a　place；　but　what　hath
bounds　and　limits　of　its　greatnesse　on　all　sides：　Nor　that　he　is
moved；　or　is　at　rest；　for　either　of　them　suppose　a　being　in　some
place：　Nor　that　there　are　more　Gods；　because　not　more　infinites。
Farthermore　concerning　attributes　of　happinesse；　those　are
unworthy　of　God　which　signify　sorrow　（unlesse　they　be　taken　not
for　any　Passion；　but　by　a　Metonomy　for　the　effect）　such　as
Repentance；　anger；　Pity：　Or　Want；　as　Appetite；　Hope；
Concupiscence；　and　that　love　which　is　also　called　lust；　for　they
are　signes　of　Poverty；　since　it　cannot　be　understood；　that　a　man
should　desire；　hope；　and　wish　for　ought；　but　what　he　wants　and
stands　in　need。　of。　Or　any　Passive　faculty；　for　suffering　belongs
to　a　limited　power；　and　which　depends　upon　another。　When　we
therefore　attribute　a　will　to　God；　it　is　not　to　be　conceived　like
unto　ours；　which　is　called　a　rationall　desire；　for　if　God
desires；　he　wants；　which　for　any　man　to　say；　is　a　contumelie；　but
we　must　suppose　some　resemblance　which　we　cannot　conceive。　In
like　manner　when　wee　attribute　sight　and　other　acts　of　the　senses
to　him；　or　knowledge；　or　understanding；　which　in　us　are　nothing
else　but　a　tumult　of　the　mi