A17662:333
The Institution of Christian Religion
The institution of Christian religion, written in Latin by master John Calvin, and translated into English according to the authors last edition. Seen and allowed according to the order appointed in the Queens majesties injunctionsThe institution of Christian religion, vvrytten in Latine by maister Ihon Caluin, and translated into Englysh according to the authors last edition. Seen and allowed according to the order appointed in the Quenes maiesties iniunctions
London: printed by Reinolde Wolfe & Richard Harison, 1561London: printed by Reinolde VVolfe & Richarde Harison, 1561
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
In the same manner is assoiled or rather vanisheth away the other §4objection: that if God do not only use the service of wicked men, but also governeth their counsels and affections, he is the author of all wicked doings, and therefore men are unworthily condemned, if they execute that which God hath decreed, because they obey his will: for it is done amiss to confound his will and commandment together, which it appeareth by innumerable examples to differ far asunder.1 For though when Absalom abused his fathers wives, it was Gods will to punish Davids adultery with that dishonour: yet did he not therefore command the wicked son to commit incest, unless perhaps you mean it in respect of David, as he speaketh of the railings of Shimei. For when he confesseth that Shimei raileth at him by the commandment of God, he doeth not therein commend his obedience, as if that froward dog did obey the commandment of God, but acknowledging his tongue to be the scourge of God, he patiently suffereth to be corrected. And this is to be holden in mind, that when God performeth by the wicked that thing which he decreed by his secrete judgement, they are not to be excused, as though they did obey his commandment, which in deed of their own evil lust they do purposely break. Now how that thing is of God,2 and is ruled by his secrete Providence, which men do wickedly, the election of king Jeroboam is a plain example, in which the rashness and madness of the people is severely condemned, for that they perverted the order appointed by God, and falsely fell from the house of David, and yet we know it was his will that he should be anointed.3 Whereupon in the very words of Hosea there appeareth a certain show of repugnancy, that where God complained that that kingdom was erected without his knowledge, and against his will, in an other place he saith, that he gave the kingdom to Jeroboam in his rage. Howe shall these sayings agree? that Jeroboam reigned not by God, and that he was made king by the same God? Even thus, because neither could the people fall from the house of David, but that they must shake of the yoke which God had laid upon them: neither yet had God his liberty taken away, but that he might so punish the unthankfulness of Solomon.