The Lord by the hand of a thief will punish another thief: for so he hath often used to join the wicked with the wicked: as may appear by the example of the Midianites. He therefore exciteth the wicked will of one thief to kill another: nor being satisfied with that,1 he even guideth his hand and weapon, that he may be slain whom he hath decreed to just slaughter. For as much therefore as this slaughter springeth from this beginning, that is, from God justly enforcing the will of the thief, albeit it be evil, and directing the hand and weapon of the thief, yet is neither the enforcement evil, nor the work evil, but it is counted of God just and holy, which punisheth the thief with just torments. For God did neither enforce the thief, nor gave him wickedness, but the will of the thief which was evil already, he well and justly stirred to a good and holy work. But for as much as this slaughter proceedeth from an other beginning, that is, of the will of the thief which is so enforced, not as a stone or block, but as a will, which also it self is so urged, that it worketh, and is so moved, that it moveth it self, with an inward motion, and that his own: thus far I say, both this motion springing from an evil beginning, is evil, and endeth into an evil action, that is manslaughter: which it ⟨p. 203⟩is so far off that it should please God, that contrarily he can not but punish it. But go too, let us put this example also, whereby this diversity of beginnings may be understood. Let us suppose that thou art a crooked Ass, whom I as a Muleteer shall enforce into the mill with whips. For as much as this action proceedeth from me as from a beginning, it cannot be reprehended, if it be reasonable: but for as much as it proceedeth from thee, it is in it self a great fault. For indeed I am to thee the cause of going, but all the halting is of thy self, whose beginning was in thy self, albeit I had not stirred thee forward. Wilt thou that I speak more plainly, that thou mayst not complain of darkness? Thou art made by nature to slander those things, which thou doest not so much as understand, or dissemblest that thou understandest. Yet this [Greek or Hebrew] poison, is not so much nature, as the depravation of nature. Therefore is not his efficient, but rather deficient cause to be sought for:
The Lorde by the hande of a théefe will punishe another théefe: for so he hath often vsed to ioine ye wicked with the wicked: as maye appeare by the example of the Madianites. He therefore exciteth the wicked will of one théefe to kill another: nor being satisfied with that,1 he euen guydeth his hande and weapon, that he may be slaine whom he hath decréed to iuste slaughter. For as much therefore as this slaughter springeth from this beginning, that is, from God iustly inforcing the will of ye théefe, albeit it be euill, and directing the hand and weapon of the théefe, yet is neyther the inforcement euil, nor the worke euill, but it is counted of God iust and holye, which punisheth the théefe with iust torments. For God did neyther inforce the théef, nor gaue him wickednesse, but the will of the théefe whiche was euill alreadie, hée well and iustly stirred to a good and holye worke. But for as muche as this slaughter procéedeth from an other beginning, that is, of the will of the théefe which is so inforced, not as a stone or blocke, but as a wil, which also it selfe is so vrged, that it worketh, and is so mourd, that it moueth it selfe, with an inward motion, and that his owne: thus farre I say, both thys motion springing from an euil beginning, is euill, and endeth into an euil action, that is manslaughter: whiche it ⟨p. 203⟩is so farre off that it shoulde please God, that contrarilye he can not but punishe it. But goe too, let vs put this example also, wherby this diuersitie of beginnings maye be vnderstoods. Let vs suppose that thou arte a crooked Asse, whom I as a Muletor shall inforce into the milne with whippes. For as muche as this action procéedeth from me as from a beginning, it cannot be reprehended, if it be reasonable: but for as much as it procéedeth from thée, it is in it selfe a great fault. For indéed I am to thée the cause of going, but all the haultyng is of thy selfe, whose begynning was in thy selfe, albeit I hadde not stirred thée forwarde. Wilte thou that I speake more playnely, that thou mayste not complayne of darkenesse? Thou arte made by nature to slaunder those things, whiche thou doest not so muche as vnderstande, or dissemblest that thou vnderstandest. Yet this 〈non-Latin alphabet〉 poyson, is not so much nature, as the deprauation of nature. Therfore is not his efficient, but rather deficient cause to be sought for:
- 1Judg. 7.22.Iudg. 7.22.
