OUT of doubt thou hast a wonderful wit: we say and affirm, that the will of God is not elsewhere to be sought, but in the word of God. And that which thou addest, whether he will or nill, thou addest of thine own store, as Sycophants use to do. But to will, is sometimes said of those things which we allow simply, and by themselves, if we be good, because they be good, if we be evil, because they are evil, for both good men are delighted with good things, and evil men are delighted with ⟨p. 182⟩evil things. But sometimes we are said to will that, which also, albeit we utterly reject by it self, yet for a certain end we desire, and yet for all that we do not either dissent from our selves, or will that our purpose should be withstood, because that those things which by their own nature are contrary, do yet very well accord in themselves, for as much as we will them. Good Princes study to preserve peace, and willeth that the lives, not only of all, but of every other subjects be safe kept, yet the same command, that offenders be slain, and they appoint wars, which are accomplished with the lives of Citizens. But what can be in themselves more repugnant, than to preserve life, and to kill? peace and war; but yet with one and the selfsame will, yea even in one respect, good Princes sometimes will them both. The Lord condemneth theft, yet the same willeth that Job be proved and excused by theft. Here is no repugnancy in the will of God: for to forbid theft, and to confirm the patience of his servant, by what means soever it be done, do in deed differ, but they are not contrary: only the repugnance is between the will of God, and the will of Satan, because Satan willeth wickedly that which God willeth well. God condemneth adulteries, and worthily casteth prostrate incestuous persons under severe torments. It pleased the same to punish the adultery of David, with the incest of Absalom, and here is no repugnance, yea, an especial consent. Neither willeth the Lord the incest of Absalom as incest, but as the correction of an adulterer. Therefore where the Lord may seem himself to transgress his own law, so far it is off that he should violate it, that he even punisheth the transgression thereof.
OVT of doubt thou hast a wonderfull witte: we say and affirme, that the will of God is not elsewhere to be sought, but in the word of God. And that which thou addest, whether he will or nill, thou addest of thine owne store, as Sycophantes vse to doe. But to will, is sometimes sayd of those things whiche we allowe simply, and by themselfe, if we be good, bycause they be good, if we be euill, bycause they are euill, for both good men are delighted with good things, and euill men are delighted with ⟨p. 182⟩euill things. But sometimes we are sayde to wil that, which also, albeit we vtterly reiecte by it selfe, yet for a certayne end we desire, and yet for all that we do not eyther dissente from our selues, or will that oure purpose should be withstoode, bycause that those things whych by their owne nature ars contrarie, do yet very well accord in themselues, for as much as we will them. Good Princes studie to preserue peace, and willeth that the liues, not only of all, but of euery other subiectes be safe kepte, yet the same commaund, that offenders be slayne, and they appoynt warres, whiche are accomplished with the liues of Citizens. But what can be in themselues more repugnant, than to preserue life, and to kill? peace and warre; but yet with one and the selfesame will, yea euen in one respecte, good Princes sometimes will them both. The Lord condemneth theft, yet the same willeth that Iob be prooued and excused by theft. Héere is no repugnancie in the will of God: for to forbidde theft, and to confirme the patience of his seruant, by what meanes soeuer it be done, do in déede differ, but they are not contrarie: only the repugnance is betwéene the will of God, and the will of Sathan, bycause Sathan willeth wickedly that which God willeth well. God condemneth adulteries, and worthily casteth prostrate incestuous persons vnder seuere tormentes. It pleased the same to punishe the adulterie of Dauid, with the incest of Abselom, and héere is no repugnance, yea, an especial consēt. Neither willeth the Lord the incest of Abso lō as incest, but as the correction of an adulterer. Therefore where the Lorde may séeme himselfe to transgresse his owne law, so farre it is off that he shuld violate it, that he euen punisheth the transgression thereof.
