_J. D._ Thirdly, if this be not enough, he giveth licence to a Christian to commit idolatry, or at least to do an idolatrous act, for fear of death or corporal danger. _To pray unto a king voluntarily for fair weather, or for anything which God only can do for us, is Divine worship, and idolatry. On the other side, if a king compel a man to it by the terror of death, or other great corporal punishment, it is not idolatry._ His reason is, because _it is not a sign, that he doth inwardly honour him as a God, but that he is desirous to save himself from death, or from a miserable life_. It seemeth T. H. thinketh there is no Divine worship but internal: and that it is lawful for a man to value his own life or his limbs more than his God. How much is he wiser than the three children, or Daniel himself, who were thrown, the first into a fiery furnace, the last into the lions' den, because they refused to comply with the idolatrous decree of their sovereign prince? _T. H._ Here also my words are truly cited. But his Lordship understood not what the word _worship_ signifies; and yet he knew what I meant by it. To think highly of God, as I had defined it, is to honour him. But _to think_ is internal. To worship, is to signify that honour, which we inwardly give, by signs _external_. This understood, as by his Lordship it was, all he says to it, is but a cavil. _J. D._ A fourth aphorism may be this, _that, which is said in the Scripture, it is better to obey God than man, hath place in the kingdom of God by pact, and not by nature_. Why? Nature itself doth teach us it is better to obey God than men. Neither can he say that he intended this only of obedience in the use of indifferent actions and gestures, in the service of God, commanded by the commonwealth: for that is to obey both God and man. But if Divine law and human law clash one with another, without doubt it is evermore better to obey God than man.