The Institution of Christian Religion

Now forasmuch as mens wits are bent to vain curious subtleties, it is scarcely possible but that they shall encumber themselves with entangled doubts, who soever do not know the true and right use of this Doctrine. Therefore it shall be expedient here to touch shortly to what end the Scripture teacheth, that all things are ordered by God. And first of all is to be noted, that the Providence of God ought to be considered as well for the time to come as for the time past: secondarily that the same is in such forte the governor of all things, that sometime it worketh by means, sometime without means, and sometime against all means. Last of all, that it tendeth to this end, that God may show that he hath care of all mankind, but specially that he doeth watch in ruling of his church, which he vouchsafeth more nearly to look unto. And this is also to be added, that although either the fatherly favour and bountifulness of God, or oftentimes the severity of his judgement do brightly appear in the whole course of his Providence: yet sometime the causes of those things that happen are secrete, so that this thought crepeth into our minds, that mens matters are turned and whirled about with the blind sway of fortune, or so that the flesh stirreth us to murmur, as if God did to make him self pastime to toss men ⟨image 71⟩like tennis balls. True it is that if we were with quiet and still minds ready to learn, the very success it self would at length plainly show, that God hath an assured good reason of his purpose, either to train them that be his to patience, or to correct their evil affections & tame their wantonness, or to bring them down to the renouncing of them selves, or to awake their drowsiness: on the other side to overthrow the proud, to disappoint the subtlety of the wicked, to confound their devises. But howsoever the causes be secrete and unknown to us: we must assuredly hold that they are laid up in hidden store with him,¹ & therefore we ought to cry out with David, God, thou hast made thy wonderful works so many, that none can count in order to thee thy thoughts toward us. I would declare and speak of them, but they are more than I am able to express.

NOwe forasmuche as mens wits are bent to vaine curious suttleties, it is scarcely possible but that they shall encombre themselues with entangled doubtes, who soeuer doo not knowe the true and right vse of this Doctrine. Therfore it shall be expedient here to touche shortly to what ende the Scripture teacheth, that all thynges are ordred by God. And fyrste of all is to be noted, that the Prouidēce of God ought to be considered as wel for the tyme to come as for the tyme past: secondarily that the same is in suche forte the gouernour of all thynges, that sometyme it woorketh by meanes, somtyme without meanes, and somtyme agaynst all meanes. Last of all, that it tendeth to this ende, that God maye shewe that he hath care of all mankynde, but specially that he doeth watche in rulyng of his churche, which he vouchesaueth more nerely to loke vnto. And this is also to be added, that althoughe eyther the fatherly fauoure and bountyfulnesse of God, or oftentymes the seueritie of his iudgemente do brightly appere in the whole course of his Prouidence: yet somtyme the causes of those thynges that happen are secrete, so that this thought crepeth into our myndes, that mens matters are tourned and whirled about with the blynde sway of fortune, or so that the fleshe stirreth vs to murmure, as if God dydde to make him selfe pastyme to tosse menne