The Drunkards Character, Section 49
§ 49.
SEcondly, suppose this were the common practise of the greatest, richest, 2 Of the greatest men, orand noblest men in the Land; it would no way serve thee for an excuse, nor make thy sin any whit more warrantable.
I confesse, authority of greatnesse, doth often corrupt the integrity of goodnesse; yea, the evill examples of great men, doe great harme, and ever have done; and he that is most eminent, hath most followers. Augustus a learned Prince, filled Rome with Schollers; Tiberius filled it with Dissemblers; Constantine with Christians; lulian with Atheists.
As other beasts levell their looks at the countenance of the Lion and birds make wing as the Eagle flies: so
Regis ad arbitrium totus componitur orbis: If Saul even kill himself, his Armor-bearer will do the like; the leaders example is a law to the followers.
Yea, many (like Aesops Asse, that imitated the fawning Dogg,) will doe what great ones doe, though they make themselves ridiculous by it: wee are led by whom we are fed, without any respect to him that feeds both them and us. A sicke head makes a disordered body; a blinde eye endangers all the other members; a Rulers unrighteousnesse, like a blazing star, hath a long taile, and drawes a traine of mischiefes after it, and is ominous to the whole land; wheras piety in a Prince, like Aarons oyntment, runnes downe to the skirts of his garments, Psal. 133. 2. blesseth all his subjects.
The bad conditions of popular persons, are like Iacobs speckled Rods, they make the people bring forth their owne party-coloured actions, Genesis 30. 38. 39. the ill customes of the eminent, are drawn up like some pestilent exhalations, and corrupts the aire round about.
But should their examples be followed because they are great, or because they are set by God to rule over us in matters civill, politicke, and judiciary? no, for God doth not make every one good whom he hath made great, neither makes he difference between the Voble and the rabble, either in the dispensing of his g…ace, or in the tolleration of offenders; one is no more priviledged then another, for his grace is alike free to both, and both the same law bindes all men alike to their good behaviour, and the same punishment shall bee inflicted upon all that offend.
Yea, God is so farre from being arespector of persons in the dispensing of his grace, that as he hath put downe the mighty from their seates, and exalted them of low degree; so he hath filled the hungry with good things, and the rich hee hath sent empty away, Luk. 1. 52. 53. he hath chosen the poore of this world to be rich in faith, James 2. 5. yea, not many noble are called, as Paul speakes, but God hath chosen the base things of the world, and things that are despised, to confound the mighty, 1 Cor. 1. 26, 27.
Neither is this the manner of his donation onelyonly, but of his acceptation also; for, as our Saviour chose rather to bee born in the towne of Bethlehem, a meane place of Iudea, then in Ierusalem, the Metropolitan, and most glorious city, Mat. 2 1. And as David preserred the approbation of a Maid servant fearing God, before Michols, a scoffer, though shee were Queene, 2 Sam. 6. 22. So God esteemes more of vertue clad in raggs, then vice in Velvet: hee respects a man, not for his greatnesse, but for his goodnesse; not for his birth, but for his new birth; not for his honour, but for his holinesse; not for his wealth, but for his wisdome: with him Ephraim shall bee preferred before Manasses, Gen. 48. 14. 19. and Ishaes little sonne before the rest of his brethren, 1 Sam. 16 11, 12. Adoniah may pretend his eldership, but Salomon shal enjoy the kingdom, 1 King. 2. 15. It is humility that makes us accepted both of God and man, whereas the contrary maketh us hated and abhorred of both. While Saul was little in his owne eyes, God made him head over the Tribes of Israell, and gaue him his Spirit; but when he abused his place and gifts, God took both from him, and gave them to David, whom Saul least respected of all his subjects, 1 Sam. 15. 17. 28. and 16. 14.
The best Nobility, is the Nobility of faith; and the best Genealogie, the Genealogy of good works. The blessed Virgin was more blessed in being the child of her Saviour, then in being his mother: the onelyonly true greatnesse is to bee great in the sight of the Lord, as Iohn Baptist was, Luke. 1. 15. which if we bee, it is no great matter how the world esteemes of us: and he that is regenerate, is greater and more noble than the proudest that oppose them, for the righteous, saith Salomon, is more worthy then his neighbour, Prov. 12. 26. and better is the poore that walketh in his uprightnesse, then he that perverteth his wayes, though he be rich, Prov. 28. 6. The Bereans are reputed, by the Holy Ghost, more noble men, then they of Thessalonica, because they received the word withall readinesse, and searched the Scriptures daily, whether those things were so, which Paul preached, Act. 17. 11. Whence it is that David thought it not so happy for him to be a King in his owne house, as a doore keeper in Gods house: that Salomon in the book of his repentance, prefers the title of Ecclesiastes, that is a soule reconciled to the Church, beforethe title of the King of Ierusalem. That Theodosius the Emperor preferred the title of Membrum Ecclesiae, before that of Caput Imperii; professing that he had rather be a Saint, and no King; then a King, and no Saint. And that godly Constantine rejoyced more in being the servant of Christ, then in being Emperor of the whole world.
And good reason, for they were but poore C…sars, poore Alexanders, poore Tamerlanes, that wone so many victories, and lost the best; whereas our adoption makes us at once both great, rich, and safe: as for greatnes, we are alied so high, that we dare call God Father; our Saviour, Brother, &c. for riches, we have heaven it selfe, which is made sure to us for our patrimony: and for fafety, we think it no presumption to trust to a guard of Angels; see that yeed spise not one of these little ones, saith our Saviour, for, I say unto you that in heaven their Angels alwayes behold the face of my Father which is in Heaven, Matth. 18. 10.
And thus wee see hee is great that is good, and hee noble that is all glorious within, Psal. 45. 13. and that it is no measuring men by the depth of the purse, for servants are oftentimes set on horseback; while Princes walke on foote. Wherefore our estimation of others, must bee led by their inward worth, which is not alterable by time, nor diminishable with externall conditions; and for our selves it matters not, if with Gideon, wee are dream't to bee but barley Cakes, when we know withall, that our rowling down the hill of outward esteeme shall breake the tents of Midian; it matters not how base we be thought, so we may be victorious Iudge. 7. 13. 14.
But suppose God did make a difference between rich and poore, great and small, noble and ignoble; yet still greatnesse, nobility, and riches would be but a deceitful guide or rule to walke by; for the Kings of the earth band themselves, and the Princes are assembled together, against the Lord and against his Christ, Psalme 2. 2. and in 1 King. 20. 26. we read of no lesse then 32 Kings in a cluster which were every one drunke; and elsewhere, that a thousand of the chiefe Princes of Israel committed fornication, and were all destroyed for their labour in one day, Numb. 25. 9. 1 Cor. 10. 8. Yea, of twenty Kings of Iudah, which the Scripture mentions, we read of but six that were godly; and of eighteene Kings of Israel, all, but two, are branded by the Holy Ghost for wicked; and yet this nation was Gods peculiar and chosen people out of all the world. And lastly, when the Rulers sate in Councell against Christ, none spake for him but Nichodemus, Ioh. 7. 50. 51.
All which shewes, that it is neither a good, nor a safe way to imitat other mens examples, be they never so rich, never so great. Or if we avoid not their sinnes, wee shall not escape their plagues: if we sinne together, we shall be sure to perish together: as when those three and twenty thousand Israelites committed fornication, after the example of their chiefe Princes, they were every one destroyed both leaders and followers, Num. 25. 9. 1 Cor. 10. 8. And as when those other Cities followed Sodoms lust, they were all consumed with Sodoms fire, Iud. 7.
OnelyOnly there shall be this difference; as the errors of the eminent are eminent errors, and the more noble the person, the more notorious the corruption; for great Persons, like the great lights of Heaven, the most conspicuous planets, if they be eclipsed, all the Almanacks of all nations write of it; whereas the small Scarres of the Galaxy are not heeded; all the country runnes to a Beakon on fire, no body regards to see a shrub flaming in a valley; whereby sinne in them, is not onelyonly sinnne, but subornatione quae in Vulgaribus nugae, in Magnatibus blasphemia: so these great offenders, shall meete with great punishments; and as their fault is according to the condition of their place, so shall the nature and proportion of their retribution be.