« PredošláPokračovať »
che fountain of honour. I hear the Plalmist say, Pfal.75,6 For promotion cometh neither from the East, nor fer.om the West,
nor from the South.
But God is judge, he putteth down one, and setterh up another.
Many are ambicious of high places, who have both friends and means, and yet cannot climbe; Many more unlikely speed before them, and I can ascribe this to nothing but the supream hand of God, from whom all promotion comech, he will have his Will done.
Some he raiseth to their own ruine, others to the punishment and corre&tion of the sins of the time in his anger : Others for the good of men in favour of his Church, and the Commonwealth,
It becomes not us to censure the Powers that are ordained of God, as the Apostle teacheth, or to envy their high nests; but let every soul be subject to the ordinance of God, and rest in his will by whom Princes reign, and by whom they advance where he pleaseth to set up.
But ambition of high nests is the theme of our discourse, which is an inordinate desire of honour, and that is a lin.
It corrupted the Angels which fell, and they impoisoned our Parents with it in Paradise; both desired to be like God, neither stood content with the glory of their Creation.
Concerning which, understand that the state of Creation did
give man no further dominion then this; Gen, L.28. Replenish the earth, and subdue it and have dominion over the fill
of the sea and over thefoxols of the ayregánd over every living thing that moveth upon the earth.
Here is no dominion given to man over man, But all mankind is endowed with equal dominion over all these things, and man is to acknowledge no soveraiga lord but God his Maker. But presently after the fall
For the punishment of the woman, who had brought the de fire of her husband subject to her, by tempting him to eat of the
forbidden fruit, God laid to her, T hy desire Mall be subject to the Gen.3.16 husband, and he shall rule over thee.
Yea when God saw Cains countenance cast down, be called him to account for it, and knowing his discontent to be against
Abel, he said to Cain, Unto thee his defore shall be subject, and Gen. 4. 7. thou shalt rule over him;
Which Saint Chryfoftome doch expound de Priviledgio Primogenitura,
But as sin brought in the law, for fusto non eft pofita lex: so fin brought in Magistracy for execution of the law, and brought down the sword of God amongst men: and the equal condition of mankind in his Creation by sinne was changed into male and female: not in sexe, but in subjection, high and low,rich and poor, bond and free.
So that this ambition of an higher nest came in with sinne; and being so brought in at first, it cannot be wichouc fin.
Saint Hierome speaks bugs words, Cave honores quos fine culpa tenere non potes;fublimitas honorum magnituds scelerum.
And Saint Augustine complains of nothing more then that he was made a Bishop; He was an holy man, but a man, and his pasion transported him.
In nullo fentio Deum ita iratum mihi quam in hoc, quod cum indignus effem poni ad remum, pofitus sum ad ampluftre; five gubernaculum Ecclefia.
But howsoever his humility unworthicd him to himself, it was Gods great blessing to his Church nor only then, but in all fucceeding ages that God so promoted him.
One thing amongst the rest makech ambition an unmanly fa: for two contraries meet in the ambicious, that is,pride and a base mind. Pride striving to climb high, and a base mind servitely attending the means of rising, waiting and observing such as may help him up, as one that climbeth, embraceth every bough, & huggech in his armes what he shortly treadech under his foot.
But Seneca saves me a labour, for he doth describe such a man to the life; Ambitiofus femper eft pavidus. Timet quod dicat vel faciat,quidoculis hominum displiceatzhoneftatem mentitur, humilita. tem fimulat, cunctis adulatur, cunétis inclinat,omnium eft fervus to tributarius,gravem habet in se pugnam.
The end of the Chaldeans ambition to set his nest so high, is
greatneffe fecurit ?y may not we that have lived to see in few
The reasons why ambition maketh men unhappy.
2. The whole operation of ambition iş by the wised one of
Ambitio eft quadam fomia chanitatis : charitas patiens eft proas ternis : ambitio patitur omnia pra caducis : charitas benigna eft pauperibus, ambitia divitibus : charitas omnia fuffert pro veritate, Ambitiopro vanitate;utruque omnia credit,omniafperat, sed diffimilä modo.
3. It is altogether uncharicable; for charitas ut teipfum : It is Jobs phrase of the fatherlesse, he was brought up with me as wich & father, so doth charity bring up inferiours, and equals grow together : but ambicion doch not, cannot affe&t magnitudinem Saam, fine parvitate aliena.
i 4. It is before expreft to be insatiable; quis enim madres adfit honori?
A man desireth first to be eminent in the streer wherein be lives, and then in the city; and yet having attained his desire, as Senecasaith,
Navis que in flumine magna est, in mari paraula eft. One that is high and great in the city, in the country where he lives, in the University, let him come to the Court, and be thall see how many Spheres of greatnesse do move above bim. Here is more work for ambition ; if we remember the law,, proximum ui teipsum, thy neighbour as thy self, we will no more delire coexceed onethe ocher in the state wherein we live, then a mandeGrech one hand or one leg, in proportion of strength and bignelle toexceed the other in his bodya
s. We have a fair example in ouç elder brother, for though he was such as to whom it waslaid, Adorent eum omnes Angeli ejus, Worship him all ye Angels; yet to become our brother,
In all things it behoved him to be made like onto his brethren,
He could not do this without humiliation;there was no poi.ed above him to humble him, and he thougbe it no robbery to be equal with God; the power chat did it was in himself, humiliavit remiet ipfum, he humbled himself.
Ambition therefore puteeth us out of the way of life. Christ humbled himselfe; Et qui vult efse discipulus meus sequatur me, He that will be my disciple must follow me.
The doctrine of contentednesse doth still offer it self to us commanded in the last of the ten: for non concupisces aliena, faith, fortè tua contentus, be contented with thy lot; this allo fervech for the next poinć.
3. They are charged with covetousnesse; Of wbich Christ faith, Take heed and beware of Covetoxinelles giving us a double caution against it.
The Apostle giveth a realon, because it is the root of all evill : but that reason doch not draw blood; for where the conscience Tim, bio He is not tender malum culpa , the evil ofpanishment is not feared. Buc.it followeth.
Which while some bave coveted after, they have erred from the faith, and pierced themselves through with many iorrows.
Ambition hath this bandmaid to attend it, this factour to ne. gotiate for it; for ambition is not supported withoat great charge; our own times tell us. 10; and Ambition cannot be a great spender, if covetousnese be not a great gercer.
Covetousneffe is an inordinare desire of the wealth of this world, and is many ways culpable.
1. Because Godbach given man dominion of the earth, and hath put all things under his feet; i les notus remove them, and as David faith, let us not Cor opponere,fec our beart upon them.
Gold and silver are lower put under us then the surface of the earth; for they grow within the bowels of the carth nearer to hell, to shew the danger that is in them.
Therefore the Apostles had these things not put into their bosomes, or into their hands, byt laid at their feet.
2. Because the Scripture hath exprefled the woe of God be longing to the coverous, as you have heard,Va bomini qui congres gat non sua, wo to the man which gatherech not his own.
Ofe.12.76 They that are covetous, do carry stateram delofam, a deceitful
ballance; for lay the conscience in one scale, and the least gain that is in the other, the conscience is found coo light, as Saint Augustine,
Lucrum in arcâ,damnum in conscientia. Eph. so
For Saint Paul calleth covecoufaeffc Idolatry; and Christ calleth Mummon the god of the covetous; yecannot serve God and Mammon,
This is clear; for where doth the covetous man bestow and place his faith, hope and love, bat in his wealth, which we do owe
to God? Lucja. The rich man sang a Requiem to his foule, Now my foule make
merry, for thou hast goods enough laid up for many years.
3. Because covecoufaeffe is a fruitful sin; the daughters thereof ate commonly
1. Usury, 2. Rapine, 3. Fraud, 4. Bribes, 5. Simony.
1. Concerning Usury, let me out of the word say only to you, that he hall dwell in che Lords Tabernacle, that is, shall rest una
der Gods Protection on earth, and he shall dwell in the holy hill, Pl.us. that is, poffeffions in heaven, who putteth not his mony out to usu
ry: Where he shall dwell chac doch so you may easily conclude.
If you wil bear the judgement of a Parliament, the Statute
concerning the forbidding of usury doth begin chus, An. 14. E: Forafmuch as all usury by the laws of God is finne and detestable
, Be it therefore enacted,&c.
If chou wilt know the judgment of learned Divines, fachers both of the Eastern and Western Churches, Councels, later Divines have written against it, and detected ic unlawful, so chat it is of all learned evil spoken of. ,
But the covetoufaeffe of the Chaldcans was not of this fort; therefore not of purpose to be handled, but incidently to be remembred,yet non fine morju in tranfitu, yet not without a lath in : Fraud is another of the daughters of covetourne fles when we by any wit, or the art of seeming, do' over reach one canother in maccer of negociation; of which the Apostle, That no mango
bea 1 Thef.4.6 gond, or defraud his brother in any matter, becaufe xhe Lord is the Avenger of all such, as we also have forewarned you, and teftified