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[unspec 1] AMbition is a Thirst of Honour and Glory, * 1.1 a greedy, and gluttonous, and inordinate Desire of Greatness. It is naturally a gentle and pleasing Passion, which with much Ease insinu∣ates it self into Great and Generous Spirits, and is not driven out again without great Difficulty. We all think it our Duty and Commendation,
to pursue and embrace that which is Good; and of all Things that pretend to this Character, Honour is most in request and esteem with us. And therefore all of us run full speed, and put our selves upon the utmost Stretch, where This is the Prize. The Ambitious Man strives to be first, keeps his Eye forward upon the Goal, and upon those that have the Start of him; but forgets and takes no notice of the many he hath outstript himself. He feels more Discontent, for One Man that hath got before him, than he enjoys Satisfa∣ction for a Thousand that he hath left lagging after. Seneca observes very well,* 1.2 This is the con∣stant Fault, and inseparable ill Quality of Ambition, ne∣ver to look behind it. Now Ambition is of two sorts; The one aspires after Glory and Honour, a Good Reputation, a Great and Immortal Name; and this is of great Use, and publick Benefit; It is not only allowable, but in some Sense, and under certain Qualifications and Restraints, highly com∣mendable: The other sort affects Greatness and Power; and this is generally not only vicious, but destructive, and of most fatal Consequence to the World.
[unspec 2] Ambition hath this peculiar Advantage, * 1.3 that the Seeds of it are sown, and the Root of it fast sixed in the Heart of every one of us. We have a Proverb indeed, which tells us Nature is contented with a very little; but then we have another too, that says with as great Truth the direct contra∣ry; That Nature is never satisfy'd, nor capable of being contented at all. A Man never comes to the End of his Desires, so as to set up his Rest, but is always for climbing a little higher, and growing a little richer. No Man goes a mode∣rate
pace, or chooses to advance leisurely, towards Greatness and Glory; but lays the Reins in the Neck, and rides Whip and Spur.† 1.4 Humane Na∣ture is greedy of Preference and Power, and drives furi∣ously on toward the gratifying those Desires. And in∣deed their Speed is oftentimes so great, that the Riders are thrown, and break their Neck; as Hi∣story and Experience shew a world of Aspiring Men to have done, who have paid dear for all their Hopes, and lost both Them and Themselves, just when they were in view, and upon the Point of enjoying their promis'd Happiness. This, in short, is a Passion riveted into, and interwoven with our Constitution; it seizes us early, 'tis vio∣lent while it lasts, and leaves us very late; from whence some of the Philosophers have wittily cal∣led it the Shirt of the Soul, the Vice next our Skin, and that which is last pull'd off.* 1.5 For even Wise Men are observ'd to strip off all other Vices, be∣fore they quit this Desire of Glory and Reputa∣tion.
[unspec 3] As Ambition is the most violent and powerful in its Influences and Effects, * 1.6 so is it likewise the loftiest and most noble in its own Nature, of any Passion whatsoever. The Power and Force of it is manifest in that absolute Mastery it gains over all other things, even those which the World is most subdu'd by, even all other Passions and Desires. Nay even Love it self, which sometimes pretends to dispute the Point of Power and Pre∣cedence, is yet miserably vanquished and tyran∣niz'd over by it. Alexander, Scipio, and Pompey, are so many Instances of this Observation; and
so are abundance of great Generals besides, who have refused to gratifie their Inclinations, upon extraordinary fine Women, when they had them at their Mercy: And all this from no other Prin∣ciple than a Point of Honour;* 1.7 and a Soul enfla∣med with Ambition; to which the Fires of Love were so far from being equal, that they were made subservient to it; and the Conquest of these De∣sires became a Triumph and a Sacrifice to their Glory. Thus it happen'd very remarkably in Cae∣sar; For no Man alive was ever more siercely addicted to Amours of all sorts, than He, (as the many Extravagances he had been guilty of both at Rome, and abroad in Foreign Parts, abun∣dantly testifie) no Man was ever more choice of his Person, more nice in Dress, more careful to preserve and render it agreeable to the Ladies; and yet Ambition was evermore his reigning Pas∣sion. The Pleasures of Love, tho' they had him in perfect Subjection, when This came not into Competition with them, were then so feeble, and so over-match'd, that they never cou'd prevail for the throwing away upon them so much as one Hour, which was capable of being employ'd, or made in any degree serviceable to the promoting his Honour. So that, notwithstanding the Mix∣ture of any other Passions, which had their Sea∣sons too; yet Ambition sat Supreme in his Soul, and was, to all Intents and Purposes, as if It had had the sole and ontire Possession of him. 'Tis true, we meet with an Example, the very Reverse of this, in Mark Anthony, and some Others, who have been so enslaved by Love, as to give up All, banish their most necessary and weighty Cares, and lose themselves, and their Crowns, through mere Esseminacy and Neglect. But then these have been Persons of quite different Tempers; For where both meet together, and are fairly weigh'd
one against the other, Ambition will cast the Scale. Some indeed, who argue for the force of Love a∣bove it, tell you, that in Reason it must needs be so, because This extends to the Body as well as the Mind, keeps the whole Man in Captivity, and is not only agreeable, but necessary and con∣venient too. But I shou'd think, the Reason holds on the contrary side, and that Ambition is therefore the stronger, because the more Spiritual Passion: What they pretend of the Body being al∣so concern'd in Love, proves the Passion to be so much the Feebler; for from hence it must by necessary consequence, be capable of being satia∣ted and cloy'd. Again; What is Corporeal it self, admits of Corporeal Remedies and Cures, some which Nature provides, and others which Art in∣vents; and accordingly Experience hath appro∣ved these, and shewed Instances of many who have beaten down the hottest Flames of Love; and of some who have overcome and quenched these quite, by artificial Means, and good Manage∣ment. But now Ambition is so far from being glutted, that its Appetite is never satisfy'd. En∣joyment does but whet it more; and being seat∣ed wholly in the Soul, and the Reason, renders the Disease obstinate and incurable, incapable of outward Application, and too deep and subtle for Medicines to reach and fasten upon.
[unspec 4] It does not only conquer the Regard for one's own Health and Ease, * 1.8 (for indeed Honour and Ease can never dwell together) and make Men content to sacrifice all their Quiet, and Comforts, and Enjoyment of the World; but even the na∣tural Care and Tenderness for our very Lives is not able to stand before it. Agrippina, the Mo∣ther of Nero, was an eminent Example of this Nature, who, being extremely desirous that her Son should be Emperour, and inform'd that he
should be Emperour indeed, but it shou'd be at the Expence of Her Life, made an Answer sit for the Mouth of Ambition her self, cou'd that be personated: Provided he may have the Power, (says she) I am content it should be upon the Condition of using it to my destruction.* 1.9 Let my Son kill me, so my Son may but reign.
[unspec 5] Thirdly; * 1.10 Ambition makes its way through all Laws, and tramples Conscience it self under Foot: The great Professors of Morality, who tell you, that a Man must make it his Business to be en∣tirely Virtuous, and pay an universal Obedience to Laws; yet when they speak of Ambition, begin to mince the matter, and are content to make an excepted Case of it. A Crown it seems is so sweet, so delicious a Morsel, that the Temptation is invincible, and deserves a Dispensation. The most abstemious Man may strain a Point, and break his Fast upon this Feast.† 1.11 If ever Breach of Law and Equity be allowable, (says one) it is in the Case of gaining a Kingdom; but in every thing else, be sure to be strictly Virtuous.
Not that even in this, or any Case, such Liberties are to be in∣dulg'd; but They who thus express themselves, signifie the strong Propensity of Humane Na∣ture to this Passion; how strong it is in all, and how difficult to be subdu'd by any, who are tempted with very great Advantages.
[unspec 6] With the same Insolence does it treat the Ho∣liest things, * 1.12 eraces all Reverence of God, and treads Religion under Foot: For what greater Con∣tempt of these can be shewn, than the World have seen in Jeroboam, who establish'd an Idola∣trous Worship for the securing his Throne; and A••••••••net, who gave general Encouragement to all
Persuasions, and valu'd not which was uppermost, so he might reign: And the old Broachers of He∣resies, who rather chose to forsake the right Way, and so become Heads of Parties, and Ringleaders in Falshood and Lyes, tho' a Thousand Disorders and Impieties were the visible and unavoidable Consequences of that wicked Choice, than to con∣tinue in a lower and less conspicuous Station, by being Disciples and Followers of the Truth? With regard to such as these it is, that the Apostle hath admirably foretold the Doom of Ambitious Men, That they who suffer themselves to be intangled in these Snares, make Shipwrack of a good Conscience,* 1.13 err from the Faith, and pierce themselves through with many Sorrows.
[unspec 7] In short; It changes Men's Natures, * 1.14 hardens their Hearts, and makes them brutish; defaces all those tender Impressions and Resentments, which are most customary, and most due to our nearest Relations. The infamous Accounts, which Sacred or Prophane History hath recorded, the Barba∣rities and Murders committed upon the Persons of Parents, or Children, or Brethren, are most of them insligated by this Passion. Witness Absalom, and Abimelech, and Athaliah. Romulus, Sei King of Persia, who slew his Father and his Brother; So∣liman the Turk, that dispatch'd his two Brothers. So unable is any thing to stand against the Force of this impetuous Passion, which is for removing every thing out of its way; and where-ever it takes its Course, overturns, and lays all level with the Ground.
[unspec 8] * 1.15That which renders the Case yet more de∣plorable, * 1.16 is, that the Noblest and most Generous
Spirits, such as Nature seems to have design'd for Master-pieces and Patterns, are most liable to this Passion. It is in it self a tall and stately Quali∣ty, and none but great Souls are capable of gi∣ving it Reception. This was the Temptation which seduc'd the Angels themselves; a Tempta∣tion of all others best accommodated to Their Circumstances, and perhaps the Only one the Per∣fection of their Nature cou'd be corrupted by: For Ambition is a Vice not suited to mean and little Souls. Your pitiful scoundrelly Fellows can∣not come up to it; nor can common and indiffe∣rent Performances pretend to any Reward or Desert, such as it thirsts after. Glory and Re∣nown always imply somewhat Brave and Great, and of a larger Size than ordinary; they are ne∣ver to be bought at cheap and easie Rates; but are the Recompence and Effects of Good and Beneficial, shall I say? nay rather of Great and Noble, and very Difficult Actions; of Uncommon and Wonderful Excellencies; such as excite Admi∣ration and Astonishment, at the same time that they command Honour and Applause.
That ignoble greediness of Respect, that base and beggerly way of gaining Reputation, which submits to cringing and fawning upon all sorts of People, and declines the use of none, no not the most scandalous Methods of acquiring it; is sordid and shameful. Such Honours are a Scandal and Disgrace. A Man must take care not to express such an Eagerness after these things, as is incon∣sistent with the things themselves; not to be ex∣alted and puft up with vain Opinions of one's self, every time he does well; For he that does thus, procures his own Dishonour; and while he strives with great Pains to lift his Head above the Crowd, discovers his Nakedness and Shame at the same time.
[unspec 9] Ambition is intricate and various; * 1.17 it takes several Roads, and exerts it self by very Different Me∣thods. Sometimes it goes to work openly, and marches strait up to the Mark; And thus Alexander, and Caesar, and Themistocles, and other truly gene∣rous Spirits have proceeded. Sometimes it works in Secret, and goes in crooked Paths; and thus some Philosophers, and great Pretenders to Piety and Virtue, have indulged themselves in the Exercise of it. They fetch a Compass, and come in at the Back-Door; like Water-Men, that row one way, and look another; they have laboured to get Ho∣nour, by a seeming Neglect, and contempt of Ho∣nour: And no Doubt, as Plato told Diogenes, there is more Glory, and greater Vanity, in refusing, and trampling upon Honours and Preferments, than in seeking and enjoying them. And Ambition ne∣ver manages it self with greater Cunning and Suc∣cess, than when it goes out of the beaten Road, and comes up to the Prize some unusual, and un∣seen Way.
[unspec 10] Ambition is without Question a very vain and foolish Passion; For after all, * 1.18 what does it so Zea∣lously pursue, or what can be the Gains of it, when rightly computed? It is giving Chase to a Vapour, catching at Smoke, instead of Fire and Light; Embracing a Shadow, in steadof Body and Substance; It is making a Man's whole Happiness precarious, suspending all the Satisfaction and Con∣tent of his Mind, upon Popular Opinion, the Hu∣mour, and the Breath of an ignorant and changing Multitude. It is a voluntary, and consequently the very worst, and most despicable Slavery; the parting with our own Native Rights and Liberties, and depending upon the Arbitrary Passions of other People: 'Tis the putting one's self under perpetual Constraint; and engaging to act contrary to ones own Sense, in Hopes, by displeasing and disapprov∣ing
our selves, to please and gain the Approbation of Standers-by; Tis a sacrificing our Affections and Reason to the Capriciousness of Spectators; 'Tis the prostituting of Conscience to common Opinion; renouncing all Love of Virtue, any farther than the World shall please to like, and keep it in Countenance; and 'tis the doing of Good, not for the Sake of Goodness, but merely in Considerati∣on of the Credit and Advantage to be got by it. In a Word, such Men are like full Vessels, that must be pierced for the Liquour they contain; not one Drop can be drawn from them, unless you give them Vent; nor any Benefit to be had of these Qualities, but such as takes Air.
[unspec 11] Ambition hath no Bounds; * 1.19 'tis a deep Gulph without Bank or Bottom; This is that true Vacuum, or vast empty Space, which the Philosophers after all their Study, have never been able to discover in Nature; a Fire that feeds, and grows upon the Fewel we heap upon it. And in this Respect indeed it is just to its Master, and pays him for his Pains. For Ambition is only just in this, that it is suffici∣ent for its own Punishment, and never fails to teaze and torment it self abundantly. What the Poets have couched under the Fable of Ixion, is the Restless Motion of the Ambitious Man's De∣sires; These are the Wheel that rolls to all Eter∣nity within its own Circle, and, by its constant and wearisome Returns, gives no quiet, no relaxa∣tion to the Mind of the Vain Man that is con∣demned to turn it.
[unspec 12] Some, * 1.20 who have undertaken to flatter Ambition, pretend in its Vindication, that it is of great Use to Virtue, a Whet and Spur to brave and noble Enterprizes. For Men are content to abandon ma∣ny other Vices, for the Sake of This; and by De∣grees come at last to resign this too, for the Sake of Virtue. But alas! the Matter, when critically exa∣min'd,
will be sound far otherwise. 'Tis true, Am∣bition covers over, and conceals many Vices; but it takes away, and throughly reforms never a one. And even that Industrious Concealment, is but for a Season. It rakes them up, like Fire in the Em∣bers, under the Dust and Rubbish of Hypocrisy, and Mischievous Dissimulation; but it is only to keep the Fire from going out, that it may be blown up, and flame out again more fiercely than ever, as soon as this Cheat hath carried its Point, and Men have gain'd Authority sufficient to bear them out in Bare-fac'd Wickedness. When the Man is in Power, and too Big for Punishment, or Con∣troul; then, and not before, you see what he tru∣ly is. Before that, trust him not; for if you do, you will be apt to mistake him. When Serpents are numb'd with Cold, they have still the same Venom in their Nature, though the Effects of it be suspended for the present: And the Ambitious Man hath still the same Vices, the same Heat and Fury; he carries it about him; how Gentle, and Tame, and Cool soever his Disguise may be. The Fish is not yet caught; but when it is, then he will come abroad, in his true Colours, and Natural Complexion; and though Ambition should make so good Progress toward Virtue, as to quit all other Vices; yet there is but very little Hope or Appearance of its ever renouncing it self. It pushes Men to Brave and Illustrious Actions, I confess it; and the Benefit of these Actions to the Publick is unspeakable; but though Others may reap the Fruit, and be the better for such Actions, yet it will not follow, that the Person who does them is one whit the Better for them. These may be the Effect of Passion, and not of Virtue or Prin∣ciples; and if they be so, this Excuse is vain. For at present it is not the Profit, but the Intrin∣sick Goodness of such Exploits, that we are inqui∣ring
into. I know indeed this Passion shelters it self under that very excellent Maxime, That We are not born for our selves alone, but for the General Good of Mankind; But how good a Sanctuary this is, the Methods made Use of for rising in the World, and Mens Behaviour after their Promotions and Successes, must shew. And These, if they be nicely observ'd, will give us Cause to suspect, that the Men, who talk at this Rate, speak a∣gainst their own Consciences; and that private In∣terest is at least an equal, if not a stronger Motive to the Generality of Mankind, than the Good of others. Men look nearer Home in all they do, and That, how large soever the Pretensions to it may be, (for we cannot wonder, that Men should pretend at least to One of the best and most va∣luable Qualities in the World,) yet a truly Publick Spirit is very rarely to be found.
See Advice and Remedies against this Passion in particular. Book III. Chap. 42.
Definition of it.
Habet hee vitium omnis Ambitio, non respicit.
'Tis 〈◊〉〈◊〉 to us.
Natura nostra Imperii est avida, & ad implendam Cupidi∣tatem praeceps.
Etiam Sapientibus Cupido Gloriae novissima•• exuitur.
〈◊〉〈◊〉 Str••••gth and Supe∣riority.
Conquers all other
The Gare of Life.
Occidat m••do imperer.
The La••••
Si violandum est Jus, reg∣nandi cau•• violandum est, in caeteris pietatem colas.
R••••g ••.
1 Tim. i 6.
Natural Affection.
Est autem in hoc genere molestum, quod in maximis Ani∣mis, splendidissimis{que} ingeniis plerun{que} existunt honoris, im∣perii, potentiae & gloriae Cupiditates. Cic. Lib. 1. de Offic.
It is a lofty Passion.
It operates different Ways.
The Folly of it.
'Tis Insati∣able.
The Excu∣ses for it, vain.