of man:  For the same resemblance will hold, not only to families and kingdoms, but to the whole corporation of mankind.  “The eye,” saith he,[4] “cannot say unto the hand, I have no need of thee; nor again the head to the feet, I have no need of thee.  Nay, much more, those members of the body which seem to be more feeble, are necessary.  And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.”  The case is directly the same among mankind.  The prince cannot say to the merchant, I have no need of thee; nor the merchant to the labourer, I have no need of thee.  Nay, much more those members, &c.  For the poor are generally more necessary members of the commonwealth than the rich:  Which clearly shews, that God never intented such possessions for the sake and service of those to whom he lends them:  but because he hath assigned every man his particular station to be useful in life; and this for the reason given by the apostle, “that there should be no schism in the body."[5]

[Footnote 4:  1 Corin. xii. 21, 23, 26.]

[Footnote 5:  1 Corin. xii. 25.]

From hence may partly be gathered the nature of that subjection which we all owe to one another.  God Almighty hath been pleased to put us into an imperfect state, where we have perpetual occasion of each other’s assistance.  There is none so low, as not to be in a capacity of assisting the highest; nor so high, as not to want the assistance of the lowest.

It plainly appears from what hath been said, that no one human creature is more worthy than another in the sight of God; farther, than according to the goodness or holiness of their lives; and, that power, wealth, and the like outward advantages, are so far from being the marks of God’s approving or preferring those on whom they are bestowed, that, on the contrary, he is pleased to suffer them to be almost engrossed by those who have least title to his favour.  Now, according to this equality wherein God hath placed all mankind, with relation himself, you will observe, that in all the relations between man and man, there is a mutual dependence, whereby the one cannot subsist without the other.  Thus, no man can be a prince without subjects, nor a master without servants, nor a father without children.  And this both explains and confirms the doctrine of the text:  For, where there is a mutual dependence, there must be a mutual duty, and consequently a mutual subjection.  For instance, the subject must only obey his prince, because God commands it, human laws require it, and the safety of the public maketh it necessary:  (For the same reasons we must obey all that are in authority, and submit ourselves, not only to the good and gentle, but also to the froward, whether they rule according to our liking or no.) On the other side, in those countries that pretend to freedom, princes are subject to those laws which their people have chosen; they are bound to protect their subjects in liberty, property,