1. Pride craves power as well as knowledge.--2. The case of
Korah, &c. a proof.--3. Absalom's ambition confirms it.--4.
Nebuchadnezzar's does the like.--5. The history of Pisistratus,
Alexander, Cæsar, &c. shows the same thing.--6. The Turks are
a lively proof, who have shed much blood to gratify pride for
power.--7. The last ten years in Christendom exceed in proof of
this.--8. Ambition rests not in courts, it finds room in private
breasts too, and spoils families and societies.--9. Their peace
is great that limit their desires by God's grace, and having
power, use it to the good of others.
I. But let us see the next most common, eminent, and mischievous
effect of this evil. Pride does extremely crave power, than which
not one thing has proved more troublesome and destructive to
mankind. I need not labour myself much in evidence of this, since
most of the wars of nations, depopulation of kingdoms, ruins of
cities, with the slavery and misery that have followed, both our own
experience and unquestionable histories, acquaint us to have been
the effect of ambition, which is the lust of pride after power.
II. How specious soever might be the pretences of Korah, Dathan,
and Abiram, against Moses, it was their emulation of his mighty
power in the camp of Israel that put them upon conspiracies and
mutinies. They longed for his authority, and their not having it was
his crime: for they had a mind to be the heads and leaders of the
people. The consequence of which was a remarkable destruction to
themselves and all their unhappy accomplices.
III. Absalom, too, was for the people's rights against the tyranny
of his father and his king; (2 Sam. xv.;) at least with this
pretence he palliated his ambition; but his rebellion showed he was
impatient for power, and that he resolved to sacrifice his duty as
a son and subject to the importunities of his restless pride; which
brought a miserable death to himself and an extraordinary slaughter
upon his army.
IV. Nebuchadnezzar is a lively instance of the excessive lust of
pride for power. His successes and empire were too heady for him:
so much too strong for his understanding, that he forgot he did not
make himself, or that his power had a superior. He makes an image,
and all must bow to it, or be burnt. And when Shadrach, Meshach, and
Abednego refused to comply, "Who," says he, "is that God that shall
deliver you out of my hands?" (Dan. iii.) And notwithstanding the
convictions he had upon him, at the constancy of those excellent
men, and Daniel's interpretation of his dreams, it was not long
before the pride of his power had filled his heart, and then his
mouth, with this haughty question, "Is not this great Babylon, that
I have built for the house of the kingdom, by the might of my power,
and for the honour of my majesty?" (Dan. iv. 30.) But we are told,
that while the words were in his mouth, a voice from heaven rebuked
the pride of his spirit, and he was driven from the society of men,
to graze among the beasts of the field.
V. If we look into the histories of the world, we shall find many
instances to prove the mischief of this lust of pride. I will
mention a few of them for their sakes who have either not read or
considered them.
Solon made Athens free by his excellent constitution of laws; but
the ambition of Pisistratus began the ruin of it before his eyes.
Alexander, not contented with his own kingdom, invaded others, and
filled with spoil and slaughter those countries he subdued: and it
was not ill said by the man, who, when Alexander accused him of
piracy, told him to his face that Alexander was the greatest pirate
in the world. It was the same ambition that made Cæsar turn traitor
to his masters, and with their own army, put into his hand for
their service, subdue them to his yoke, and usurp the government;
which ended in the expulsion of freedom and virtue together in that
commonwealth; for goodness quickly grew to be faction in Rome; and
that sobriety and wisdom which ever rendered her senators venerable,
became dangerous to their safety: insomuch that his successors
hardly left one they did not kill or banish; unless such as turned
to be flatterers of their unjust acquisition, and the imitators of
their debauched manners.
VI. The Turks are a great proof to the point in hand, who to extend
their dominion, have been the cause of shedding much blood, and
laying many stately countries waste.
And yet they are to be outdone by apostate Christians; whose
practice is therefore more condemnable, because they have been
better taught: they have had a master of another doctrine and
example. It is true, they call him Lord still, but they let their
ambition reign: they love power more than one another; and to get it
kill one another; though charged by him not to strike, but to love
and serve one another. And, which adds to the tragedy, all natural
affection is sacrificed to the fury of this lust: and therefore
are stories so often stained with the murder of parents, children,
uncles, nephews, masters, &c.
VII. If we look abroad into remoter parts of the world, we shall
rarely hear of wars; but in Christendom rarely of peace. A very
trifle is too often made a ground of quarrel here: nor can any
league be so sacred or inviolable that arts shall not be used to
evade and dissolve it to increase dominion. No matter who, nor how
many are slain, made widows and orphans, or lose their estates
and livelihoods; what countries are ruined; what towns and cities
spoiled: if by all these things the ambitious can but arrive at
their ends! To go no further back than sixty years, that little
period of time will furnish us with many wars begun upon ill
grounds, and ended in great desolation. Nay, the last twelve years
of our time make as pregnant a demonstration as we can furnish
ourselves with from the records of any age. It is too tedious, nor
is it my business, to be particular: it has been often well observed
by others, and is almost known to all, I mean the French, Spanish,
German, English, and Dutch wars.
VIII. But ambition does not only dwell in courts and senates: it
is too natural to every private breast to strain for power. We
daily see how much men labour their utmost wit and interest to be
great, to get higher places, or greater titles than they have,
that they may look bigger and be more acknowledged; take place
of their former equals, and so equal those that were once their
superiors: compel friends, and be revenged on enemies. This makes
Christianity so little loved of worldly men; its kingdom is not
of this world; and though they may speak it fair, it is the world
they love: that without uncharitableness we may truly say, People
profess Christianity, but they follow the world. They are not for
seeking the kingdom of heaven first, and the righteousness thereof,
(Matt. vi. 33,) and to trust God with the rest; but for securing to
themselves the wealth and glory of this world, and adjourning the
care of salvation to a sick bed, and the extreme moments of life; if
yet they believe a life to come.
IX. To conclude this head; great is their peace, who know a limit
to their ambitious minds; that have learned to be contented with
the appointments and bounds of Providence: that are not careful
to be great; but, being great, are humble and do good. Such keep
their wits with their consciences, and, with an even mind, can at
all times measure the uneven world, rest fixed in the midst of all
its uncertainties, and as becomes those who have an interest in a
better, in the good time and will of God, cheerfully leave this;
when the ambitious, conscious of their evil practices, and weighed
down to their graves with guilt, must go to a tribunal that they can
neither awe nor bribe.