by the industry of the husbandman, "his God doth instruct him and doth teach him."

VIII. Thirdly, that St. Peter by "every human creature" intendeth to signify here, not things but persons; as is manifest by the division subjoined "whether it be to the king as supreme, or unto governors," &c. for the expressing whereof the term of creature is far more proper than either that of creation, or that of ordinance.

IX. Fourthly, that as man, who by God's ordinance was appointed to have dominion' over the other creatures, hath by way of excellency (as we have heard) the name of Kríσiç, or creature, attributed unto him, as bearing therein a peculiar stampm of the image of his Creator: so among men themselves, such as by God's appointment are advanced to the dignity of bearing rule over others, by like proportion may in a more special manner have the word creature appropriated unto them, as carrying a deeper impression of this image", and likewise of their Creator, by that power which it hath pleased him to grant them, even over those to whom "over° the other works of his hands he hath given dominion."

X. Fifthly, that such a creature may very properly for distinction's sake obtain the name of ἀνθρωπίνη κτίσις, as God's especial creature among and over men. "For as "every priest taken from among men is ordained for men in things pertaining to God, that he may offer gifts and

k Isaiah, chap. 21. ver. 16.

1 Gen. chap. 1. ver. 26. 28.

Sanctius his animal, mentisque capacius altæ

Deerat adhuc, et quod dominari in cætera posset;

Natus homo est.-Ovid. Met.

- Τὸ κατ' εἰκόνα τοῦτο ἐστιν, ὥσπερ γὰρ ὁ Θεὸς βασιλεύει ἐν παντὶ κόσμῳ, καὶ ἄρχει, καὶ ἐξουσιάζει πάντων τῶν ἐν οὐρανῷ, καὶ τῇ γῇ, οὕτω καὶ ὁ ἄν θρωπος ἄρχων καὶ βασιλεὺς καθέστηκε πάντων τῶν ἐπιγείων πραγμάτων, καὶ αὐτεξουσίως ὃ βούλεται πράττει, καθάπερ καὶ ὁ Θεὸς. Author. quæst. 55. oper. Athan. tom. 2. pag. 320.

Η “Εἰκὼν εἶ τοῦ Θεοῦ, καὶ εἰκόνα διὰ χειρὸς ἄγεις. Thou art the image of God, and the image of God dost thou also lead and govern," saith Gregory Nazianzen to the president of his country. Orat. 17. ad cives timore perculsos. • Psalm 8. ver. 6. P Heb. chap. 5. ver. 1.

sacrifices for sins;" so every civil magistrate also taken from among men, is ordained for men in things pertaining to men," that they may lead a quiet and peaceable life in all godliness and honesty." Whereupon the full meaning of the apostle Peter in this place should be: "Submit yourselves to every creature," or to every man', who is a creature constituted by God among and over men; "for the Lord's sake," whose creature he is in that place of authority.

to

XI. Calvin, Beza', and other of our later interpreters, do thus far also deliver their opinion, that the order of civil government is here called "an human ordinance," not because men invented it, but because it is proper men; or (if you will have it in Pareus his expression) the apostle calleth magistracy" an" human ordinance or creation, not causally, as if it were devised by men, or brought in only by the fancy of men; but subjectively, because it is administered by men; and objectively, because it is exercised about the government of human society; and finally, in respect of the end, because it is appointed by God for the good of man, and the preservation of human society."

41 Tim. chap. 2. ver. 2.

Which kind of enallage, whereby an adjective is put substantively, hath been observed in St. Peter not unusual, as namely in the second verse of this chapter, we translate "rò λoyıkòv yáλa, the milk of the word," or the word which is milk;" and in the seventh verse of the chapter following, "s ἀσθενεστέρῳ τῷ γυναικείῳ ἀπονέμοντες τιμὴν, giving honour unto the wife as unto the weaker vessel."

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s Humana dicitur ordinatio, non quod humanitus inventa fuerit, sed quod propria hominum est digesta et ordinata vivendi ratio." Calvin. in 1 Pet. chap. 2. ver. 13.

"Humanam vocat, non quod humanitus sit excogitata, (est enim hæc quoque donum Dei præclarum, ut Demosthenes etiam ipse testatur) sed quod hominum sit propria, ut recte observat doctissimus interpres." Beza in 1 Pet. chap. 2. ver. 13.

"Humanam ordinationem vocat apostolus magistratum, non causaliter, quod sit ab hominibus excogitata, et hominum tantum libidine invecta; sed subjective, quia ab hominibus geritur; et objective, quia circa gubernationem humanæ societatis versatur; et denique rɛλɩk@ç, quia ad hominis bonum et conversationem humanæ societatis a Deo est constituta." D. Pareus in append. comment. in Rom. cap. 13. dub. 3.

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XII. But let us admit too that it were so called an human ordinance" causally; because the particular forms of government were instituted by the choice and counsel of man, and the particular form of the creation of the governors were in man's appointment; as if the apostle had said, "Submit yourselves unto your governors, by what ordinance or human creation soever they do hold that government, whether by succession, election, or howsoever;" yet, when with the very same breath he requireth this subjection to be performed" dià tôv Kúpiov, for God," or the Lord's sake," he doth clearly intimate, that God is to be acknowledged the principal, though man be the instrumental, cause of their institution.

XIII. The ministers of the Gospel, we see, receive their ordination from man's hand, and are appointed over their several flocks by man's election; and yet it is most true withal, that "God hath set them in the Church, Christy hath given" them, and "over all the flock the holy Ghost hath made them overseers :" with whom our Saviour having promised "to be alway, even unto the end of the world," as he was at the beginning with those first masterbuilders, which were apostles "not of men, neither by man, but by Jesus Christ and God the Father;" that which he speaketh of the first appertaineth no less unto the last: "He that heareth you heareth me, and he that despiseth you despiseth me, and he that despiseth me despiseth him that sent me."

XIV. The wife, we know, maketh choice of her husband, and the mutual consent of the parties makes up the matrimony; yet God it is that "joineth" them both together:" and the conjunction being once made, the wife by virtue thereof standeth bound to "submit" herself unto her own husband as to the Lord." And as God by saying to our

* 1 Cor. chap. 12. ver. 28.

2 Acts, chap. 20. ver. 28.

b Gal. chap. 1. ver. 1.

y Ephes. chap. 4. ver. 11.
a Matt. chap. 28. ver. 20.

Luke, chap. 10. ver. 16. with John, chap. 13. ver. 20.

d Matt. chap. 19. ver. 6.

с

Ephes. chap. 5. ver. 22.

first mother Eve: "Thy desire shall be to thy husband, and he shall rule over thee," (as the apostle out of that law infers) commanded woman to "bes in subjection," and thereby established an headship in every single family: so, after the posterity of Eve began to be distinguished into families, the same God, by using the like speech to Cain concerning his brother Abel, "Unto thee shall be his desire, and thou shalt rule over him," may seem to have constituted a principality in one man over divers families, and thereby laid the foundation of political government; the kingdom (as it appeareth by the ordinary practice of the succeeding times) together with the excellency of dignity, and the excellency of power, (the two peculiar characters thereof) being an honour that descended upon the first-born and not upon the younger brother.

XV. Although it may not be denied, but that (without any such special direction) the very light of nature would have enforced men at first to conjoin many families into one body of a civil society, and to submit themselves to the government of some superior: for, otherwise a dissolution of mankind would quickly ensue, and all come to ruin. To this purpose among the Hebrews that of Rabbi Hananiah, one of their chief priests, is much remembered: "Pray for the peace," or prosperity, "of the kingdom; for, if it were not for fear of authority, every one would swallow down quick his neighbour:" which is but an explication of that which a far better author long before delivered touching the Babylonian monarchy, (which was adverse to the religion of the Jews, as that under which Hananiah lived;) "Seek" the peace of the city whither I have caused you to be carried away captives, and pray unto the Lord for it; for in the peace thereof shall ye have peace." For the Christians, you may hear St. Chry

Gen. chap. 3. ver. 16.

Gen. chap. 4. ver. 7.

1 Cor. chap. 14. ver. 34.

i Vide D. Heinsii exercitat. sacr. lib. 7. cap. 8. in 1 Cor, cap. 11. ver. 10. Gen. chap. 49. ver. 3. 2 Chron. chap. 21. ver. 3.

Pirke הוי מתפלל בשלומה של מלכות שאלמלא מוראה איש את רעהו חיים בלעו 1

Abhoth cap. 3. sec. 2.

Jer. chap. 29. ver. 7.

sostom speak: "Take" away the higher powers, and all goes to wreck; neither will city, nor country, nor family, nor assembly, nor ought else stand; the stronger will'devour the weaker, and all things be turned upside down." And Cicero, if you please, for the heathen: "Without government neither house, nor city, nor nation, nor mankind, nor nature, nor the world itself could consist."

XVI. True it is, that in several states there are admitted several forms of government, the supreme authority being somewhere? placed in the person of one, which maketh a monarchy; otherwhere in some of the chief, which they call an aristocracy; and somewhere in the whole body of the people, from whence ariseth a democracy. Likewise of monarchs themselves, some come in by election, some by hereditary succession: and in all these governments the subordinate magistrates are raised, either by the immediate appointment of the supreme, or by the election of such persons or corporations as they are pleased to communicate that power unto.

XVII. If this be so, and that nature seeketh always to preserve itself, we may justly conclude, that magistracy is rooted in the law of nature, and so in the author of nature, that is, God himself. To which purpose, for the general, it is noted by Plutarch, that "A governor politic is by nature always the prince of the commonwealth, as the master bee is amongst the

Κἂν ἀνέλης τὰς ἀρχὰς, πάντα οιχήσεται· καὶ οὐ πόλεις, χώρα, οὐκ οἶκία, οὐκ ἀγορὰ, οὐκ ἄλλο οὐδὲν στήσεται, ἀλλὰ πάντα ἀνατραπήσεται, τῶν δυνατοτέρων τοὺς ἀσθενεστέρους καταπινόντων. Chrysost. in epist. ad Dom. homil. 23. tom. 9. pag. 688. Vide etiam tom. 5. pag. 496. tom. 12. pag. 311. tom. 2. pag. 74.

"Sine imperio nec domus ulla, nec civitas, nec gens, nec hominum universum genus stare, nec rerum natura omnis, nec ipse mundus potest." Cic. 3. de legib. in initio.

"Cunctas nationes et urbes, aut populus, aut primores, aut singuli regunt." Tacit. annal. lib. 4. Ανάγκη δ' εἶναι κύριον ἢ ἕνα, ἡ ὀλίγους, ἢ τοὺς πολλouç. Aristot. Polit. lib. 3. cap. 5.

4 Φύσει μὲν οὖν ἄρχων ἀεὶ πόλεως ὁ πολιτικὸς, ὥσπερ ἡγεμὼν ἐν μελίτTais. Plutarch. in præcept. gerend. reip.