The Minor is proved and known by experience. And the Major is proved thus. 1. From the common averseness that all men have to labour, excessive oppressing labour, and that spiritual too. 2. From the self-love that is naturally in all: No man can naturally and rationally desire that which would tire him, oppress him, and finally damn him, without great repentance, and the special mercy of God, unless by the power of some lust that draweth him to it. 3. And common prudence will teach men not to thrust themselves into impossible undertakings. If we see a man desirous to have the Rule of a whole County under the Prince, and that there should be no Justice of Peace, or other Magistrate to Rule there but he, though he know that he must answer it upon his life, if the County be no• well Ruled, as to the punishing of all the known drunkards, swear•rs, adulterers &c. in the County; may not any man see that Ambition makes this man in a manner besides himself, o• e•se he would never set so light by his own life, as certainly and wilfully to cast it away, by undertaking a work which he knoweth many men are unable to perform: And Ambition it must needs be▪ because Honour and Preheminency is the bait and thing contended for, and there is no•hing else to do it. And how expressly do•• Christ forbid this to his Apostles, telling them, [With you it sh•ll ⟨p. 46⟩not be so: but he that will be the greatest shall be the servant of all] Luke 22.26. As the old Rhymer hath it [Christus dixit quodam lo•o; Vos non sic, nec dixit j•co: dixit suit ergo isti Cujus sunt? non certè Christi] Speaking of the Prelates. I own not the Censure, but • own Christs prohibition. Certainly the Honour is but the appendix for the work sake, and the work is the first thing and the main of the office. And I would know whether they would strive thus for the work and the terrible account, without the honour and worldly gain. Nay do they not destroy the work, wh•le they quarrel for the doing of it, for the honour sake? If it were the Churches good and the work that they so much minded, they would contend that so many should have the doing of it as are necessary thereto▪ and not that none should do it but they.
The Minor is proved and known by experience. And the Major is proved thus. 1. From the common aversness that all men have to labour, excessive oppressing labour, and that spiritual too. 2. From the self-love that is naturally in all: No man can naturally and rationally desire that which would tire him, oppress him, and finally damn him, without great repentance, and the speciall mercy of God, unless by the power of some lust that draweth him to it. 3. And common prudence wi•l teach men not to thrust themselves into impossible undertakings. If we see a man desirous to have the Rule of a whole County under the Prince, and that there should be no Justice of Peace, or other Magistrate to Rule there but he, though he know that he must answer it upon his life, if the County be no• well Ruled, as to the punishing of all the known drunkards, swear•rs, adulterers &c. in the County; may not any man see that Ambition makes this man in a manner besides himself, o• e•se he would never set so light by his own life, as certainly and willfully to cast it away, by undertaking a work which he knoweth many men are unable to perform: And Ambition it must needs be▪ because Honour and Preheminency is the bait and thing contended for, and there is no•hing else to do it. And how expresly do•• Christ forbid this to his Apostles, telling them, [With you it sh•ll ⟨p. 46⟩not be so: but he that will be the greatest shall be the servant of all] Luke 22.26. As the old Rimer hath it [Christus dixit quodam lo•o; Vos non sic, nec dixit j•co: dixit sui• ergo isti Cujus sunt? non certè Christi] Speaking of the Prelates. I own not the Censure, but • own Christs prohibition. Certainly the Honour is but the appendix for the work sake, and the work is the first thing and the main of the office. And I would know whether they would strive thus for the work and the terrible account, without the honour and worldly gain. Nay do they not destroy the work, wh•le they quarrel for the doing of it, for the honor sake? If it were the Churches good and the work that they so much minded, they would contend that so many should have the doing of it as are necessary thereto and not that none should do it but they.
