[March 22d, 1857.]
I. What is it? II. Proof that it is evil. III. Means of cure.
- Ambition is to be distinguished from the desire of excellence. It is not to be confounded with the desire of approbation. Nor is it of the same nature with the simple desire of praise. It is specifically the desire to be first, to be above or before others, to be in fact better than they, to know more, to be able to do more, and to have that superiority known and acknowledged. This is only another form of the desire that others should be inferior, i.e., below us in knowledge, in ability, in goodness, in station or power.
This principle is well nigh universal. It is manifested in all states of society and by all classes of men, in matters trivial and in matters of importance. Men are accustomed to speak of a holy ambition, or of a noble ambition, when the object for the mastery of which men strive is elevated and not evil or trivial. This desire being thus universal is natural. It is also, in one sense useful, i.e., it is productive of incidental benefits, just as the desire for wealth leads to diligence, enterprise, frugality, self-denial, etc. But a principle may be both natural and incidentally useful, and yet evil.
II. That ambition is evil in its nature, and therefore degrading in its influence, is evident,
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Because it is inconsistent with our relation to God as creatures. We are utterly insignificant in comparison with God, and even in the scale of creation. It implies a great deal of ignorance, a forgetfulness of what we are, to cherish this desire of pre-eminence. In this aspect ambition is ridiculous. It exposes us to the contempt of all intelligent beings.
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It is inconsistent with our relation to God as sinners. A genuine sense of sin, a conviction of our guilt and pollution in the sight of God, of necessity, leads to self-abasement and self-abhorrence. In this aspect ambition is disgusting.
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Because Christ always reproved this desire of pre-eminence. He always taught that those who desired to be first should be last and least. This he did on various occasions; as when the two disciples, James and John, came to him to ask that they might sit at his right hand and at his left; and when there was a contention among them, who should be greatest.
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This trait of character did not belong to Christ. He did not glorify himself. And we never conceive of him as animated by an ambitious spirit. He is the standard. To his image we are to be conformed. He was the meek and lowly Jesus.
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We always approve of the opposite temper, whenever we see it manifested. The instinctive judgment of the mind condemns all self-seeking.
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It is inconsistent with our being governed by right motives and affections. The love of God, the glory of Christ, the good of men, are the motives which should control the Christian; and just in proportion as we allow other and lower selfish motives to rule in our hearts, are we degraded and defiled.
III. Means of cure.
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Cultivating a sense of our insignificance and unworthiness. The more we grow in grace and in the knowledge of ourselves, the more truly humble should we be.
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Having our hearts filled with Christ. The more we know of him, the more we appreciate his excellence and claims, the less shall we desire to be great in ourselves.
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By constantly refusing to yield to this evil desire, refusing to cherish it or to obey its dictates. By uniformly avoiding to seek the honor which comes from men.
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