understood. Take for example the word w, or soul, the native signification whereof in the Hebrew tongue (and so of ʊxǹ in the Greek answering thereunto) neither descendeth so low as to comprehend the vegetables under it, nor riseth so high, that of itself it should only denote the rational: but in the middle kind of way betwixt both, properly doth signify that which the Greeks call ov, the Latins animal, a creature endued with life and sense that of the Latins being more immediately imported by the word wp itself, which is anima; the other of the Greek by the adjective Пn living, which for further explication's sake we sometimes find adjoined to it. Yet we see withal, that Kar' oxnv, or, by way of excellency, man in particular is presented unto us by those generals, both of living, (as when Eve is said to be "the mother of all living") and of soul; a name whereby he is as ordinarily set out unto us by the holy" writers, as he is by or creature, by the rabbins. But as the word wo being in itself indifferent to signify both man and beast, is sometimes for better distinction's sake accompanied with the addition of 'N WD which is as much as 4vxỳ ȧv0ρwπívη, or, an human soul; so the more general word kríσıç, or creature, being applied the same way, might very well here be thought to have the adjective avoрwπívn, ἀνθρωπίνη, or human, conjoined with it; though for the matter nothing at all were thereby added unto it, the one word being only an explication of the other.

V. Lastly, it may be considered, that the sentences delivered in general terms are not always intended to be taken in their full latitude, but to have their commodious

Gen. chap. 9. ver. 10.

is ψυχὴ ζῶσα.

Gen. chap. 3. ver. 20.

"Gen. chap. 36. ver. 6.

Lev. chap. 11. ver. 46. which Rev. chap. 16. ver. 3.

Exod. chap. 12. ver. 16. Num. chap. 19. ver. 18. 22. Deut. chap. 10. ver. 22. (with Acts, chap. 7. ver. 14.) Jerem. chap. 43. ver. 6. 1 Pet. chap. 3. ver. 20. and in that very place, Rom. chap. 13. "Let every soul," that is, every man, be subject to the higher powers."

* Num. chap. 21. ver. 28.

y Num. chap. 31. ver. 35. 40.

ver. 13.

1 Chron. chap. 5. ver. 21. Ezek. chap. 27.

restrictions, according to the quality and nature of the matter in hand: as, not to go further, in this self-same chapter of St. Peter, we are required to "honour" all men;" where yet we are not to think the apostle meant, that masters thereby are tied to honour their servants, or would any way oppose that which by David was delivered for a character of God's child: "In3 whose eyes a vile person is contemned, but he honoureth them that fear the Lord" but as Cajetan well expoundeth the place, "Honour all men" that is, "every one according to his degree and merit." As therefore that general rule of his must be limited by that special explication thereof delivered by St. Paul: "Give to all men their due, honour to whom honour is due:" so likewise this other precept of subjecting ourselves to all men, must receive the same restriction; as if it had been said, "be subject to all men to whom subjection is due," and that for God, and the conscience of the duty) you owe unto him, who hath put you in subjection under them. Which differeth very little from the exposition given by Bede here: "Everyd human creature, he saith, meaning every dignity of men, every person, every principality, to which the divine ordinance would have us subject; for that is it which he intendeth by saying, for God, because there is no power but from him alone."

VI. David Pareus (although otherwise no very great friend to the supreme power of kings) yet putteth us here in mind, that the "word" krioiç used in this text, doth lead

17.

21 Pet. chap. 2. ver. 17.

a Psalm 15. ver. 4.

b Unumquemque secundum gradum et ordinem. Caj. in 1 Pet. cap. 2. ver.

Rom. chap. 13. ver. 7.

"Sub

d "Omni humanæ creaturæ, dicit, omni dignitati hominum, omni personæ, omni principatui, cui nos divina dispositio subdi voluerit; hoc est enim quod ait, propter Deum, quia non est potestas nisi a Deo." Beda in 1 Pet. cap. 2. diti estote omni humanæ creaturæ," id est, omnibus hominibus nobis præpositis. Haymo, in Rom. cap. 13.

e "Krioεws appellatio ad Deum primum authorem nos revocat. Etsi enim magistratus creari, hoc est, ordinari etiam ab hominibus dicuntur, tamen eorum

us to the consideration of God, the prime author of magistracy: For though magistrates", thus his words run, are said to be created, that is ordained, by men, yet their first creator properly is God alone, unto whom only all creation primarily doth appertain." For the fuller explication of which conception, these observations following may be taken into consideration; First, that this word KTίię doth signify either a creation or a creature; by both which the holy writers (whose manner of speaking is here more to be respected than the language of any other authors) do express the work, not of any mortal man, but of the Almighty and ever-living God: for him alone, as the prime efficient of all, the Scripture honoureth with the style of Creator: and the answerable effect both of creation, as motus, and creature, as res motu facta, it ascribeth to him alone.

VII. Secondly, that this in the Scripture is not restrained to the first creation of all things only, but extended likewise to the works of God's providence, whether wrought by himself immediately, or by the intervention of other secondary causes. So the propagation of the species by the means of natural generation is accounted a continued creation; and God's blessings and judgments upon mankind, though others be used as his instruments in the effecting thereof, are said by him likewise to be created. "I form the light," saith he, "and create darkness; I make peace, and create evil: I the Lord do all these things. I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy." In which sense also the son of Syrach affirmeth "husbandry to be created by the most High;" both because the thing itself was at first ordained by him, and for the necessary upholding thereof

creator primus proprie est solus Deus, cui soli omnis creatio primo competit." D. Pareus in appendice commentar. ad cap. Roman. dubio 3.

f Psalm 102. ver. 18. and Psalm 104. ver. 30. Ezek. chap. 21. ver. 30. and chap. 28. ver. 13. 15.

by the industry of the husbandman, "hisk 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 Kriσiç, or creature, attributed unto him, as bearing therein a peculiar stamp 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 av0pwπívη ктiσiç, 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

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 Oɛds. Author. quæst. 55. oper. Athan. tom. 2. pag. 320.

» «Εἰκὼν εἰ 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.

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 to 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 Xoyixòv yáλa, the milk of the word," or "the word which is milk;" and in the seventh verse of the chapter following, “c ἀσθενεστέρῳ τῷ γυναικείῳ ἀπονέμοντες τιμὴν, giving honour unto the wife as unto the weaker vessel."

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 TeλKoç, quia ad hominis bonum et conversationem humanæ societatis a Deo est constituta." D. Pareus in append. comment. in Rom. cap. 13. dub. 3.