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those which concern justice； and the carriage of men towards men；
by what hath been said before of the constitution of a City； we
have demonstratively shewed it agreeable to reason； that all
Judicature belongs to the City； and that Judicature is nothing
else but an Interpretation of the Laws； and by consequence； that
everywhere Cities； that is to say； those who have the Soveraign
power； are the Interpreters of the Lawes。 As for the Sacred
Lawes； we must consider what hath been before demonstrated in the
fifth Chap。 the 13。 art。 that every Subject hath transferr'd as
much right as he could on him； or them； who had the supreme
authority； but he could have transferred his right of judging the
manner how God is to be honoured； and therefore also he hath done
it； That he could； it appeares hence； that the manner of
honouring God before the constitution of a City was to be fetcht
from every mans private Reason； but every man can subject his
private Reason to the Reason of the whole。 City Moreover； if each
Man should follow his own reason in the worshipping of God； in so
great a diversity of worshippers； one would be apt to judge
anothers worship uncomely； or impious； neither would the one seem
to the other to honour God： Even that therefore which were most
consonant to reason； would not be a worship； because that the
nature of worship consists in this； that it be the sign of inward
honour； but there is no sign but whereby somewhat becomes known
to others； and therefore is there no sign of honour but what
seems so to others。 Again； that's a true sign which by the
consent of men becomes a sign； therefore also that is honourable；
which by the consent of men； that is to say； by the command of
the City； becomes a sign of honour。 It is not therefore against
the will of God； declared by the way of reason onely； to give him
such signs of honour as the City shall command。 Wherefore
Subjects can transferre their Right of judging the manner of Gods
worship on him or them who have the Soveraign power。 Nay； they
must doe it； for else all manner of absurd opinions； concerning
the nature of God； and all ridiculous ceremonies which have been
used by any Nations； will bee seen at once in the same； City。
whence it will fall out； that every man will beleeve that all the
rest doe offer God an affront； so that it cannot be truly said of
any that he worships God； for no man worships God； that is to
say； honours him outwardly； but he who doth those things； whereby
hee appeares to others for to honour him。 It may therefore bee
concluded； that the Interpretation of all Lawes； as well Sacred；
as Secular； （God ruling by the way of nature only） depends on the
authority of the City； that is to say； that man； or councell； to
whom the Soveraign power is committed； and that whatsoever God
commands； he commands by his voyce。 And on the other side； that
whatsoever is commanded by them； both concerning the manner of
honouring God； and concerning secular affaires； is commanded by
God himselfe。
XVIII。 Against this； some Man may demand； first； Whether it
doth not follow； that the City must be obeyed if it command us
directly to affront God； or forbid us to worship him？ I say； it
does not follow； neither must we obey。 For to affront； or not to
worship at all； cannot by any Man be understood for a manner of
worshipping； neither also had any one； before the constitution of
a City； of those who acknowledge God to rule； a Right to deny him
the honour which was then due unto him； nor could he therefore
transfer a Right on the City of commanding any such things。 Next；
if it be demanded whether the City must be obeyed if it command
somewhat to be said； or done； which is not a disgrace to God
directly； but from whence by reasoning disgracefull consequences
may be derived： as for example； if it were commanded to worship
God in an image； before those who account that honourable？ Truly
it is to be done。 For Worship is instituted in signe of Honour；
but to Worship him thus； is a signe of honour； and increaseth
Gods Honour among those who do so account of it。 Or if it be
commanded to call God by a name which we know not what it
signifies； or how it can agree with this word； God？ That also
must be done； for what we do for Honours sake； （and we know no
better）； if it be taken for a signe of Honour； it is a signe of
Honour； and therefore if we refuse to doe it； we refuse the
enlarging of Gods Honour。 The same judgement must be had of all
the Attributes and Actions about the meerly rationall Worship of
God which may be controverted； and disputed； for though these
kind of commands may be sometimes contrary to right reason； and
therefore sins in them who command them； yet are they not against
right reason； nor sins in Subjects； whose right reason in points
of Controversie is that； which submits its selfe to the reason of
the City。 Lastly； if that Man； or Councell； who hath the Supreme
Power； command himselfe to be Worshipt with the same Attributes；
and Actions； wherewith God is to be Worshipt； the question is；
whether we must obey？ There are many things which may be commonly
attributed both to God； and Men； for even Men may be Praised； and
Magnified； and there are many actions whereby God； and Men； may
be Worshipt。 But the significations of the Attributes； and
Actions； are onely to be regarded： Those Attributes therefore；
whereby we signify our selves to be of an opinion； that there is
any man endued with a Soveraignty independent from God； or that
he is immortall； or of infinite power； and the like； though
commanded by Princes； yet must they be abstained from。 As also
from those Actions signifying the same； as Prayer to the absent；
to aske those things which God alone can give； as Rain； and Fair
weather； to offer him what God can onely accept； as Oblations；
Holocausts； or to give a Worship； then which a greater cannot be
given； as Sacrifice。 For these things seeme to tend to this end；
that God may not be thought to rule； contrary to what was
supposed from the beginning。 But genuflection； prostration； or
any other act of the body whatsoever； may be lawfully used even
in civill Worship。 for they may signifie an acknowledgment of the
civill power onely。 For Divine Worship is distinguisht from
civill； not by the motion； placing； habit； or gesture of the
Body； but by the declaration of our opinion of him whom we doe
Worship； as if we cast down our selves before any man； with
intention of declaring by that Signe that we esteeme him as God；
it is Divine Worship； if we doe the same thing as a Signe of our
acknowledgment of the civill Power； it is civill Worship。 Neither
is the Divine Worship distinguished from Civill by any action
usually understood by the words latreia and douleia； whereof the
former marking out the Duty of Servants； the latter their
Destiny； they are words of the same action in degree。
Truly it is to be done We said in the 14。 Article of this
Chapter； That they who attributed limits to God； transgrest the
naturall Law concerning Gods Worship。 Now they who worship him in
an Image； assigne him limits； wherefore they doe that which they
ought not to doe； and this pl