Commentary upon the Epistle to the Romans

Furthermore, he taketh an argument from the office of God, whereby he proveth that to be impossible, God shall judge this world, Therefore he cannot be unjust, which argument is not taken (as a man would say) from the bare power of God: But from his actual power, which shineth in the whole course and order of his works: as if it were said thus, the office of God is to judge the world: that is, by his righteousness to compose and bring into good order, whatsoever is disordered in the same. Therefore he can do nothing unjustly: and he seemeth to allude unto the place of Moses,¹ where, whiles Abraham prayeth God that he would not utterly destroy Sodom, it is not meet (quoth he) that thou which shalt judge the earth, shouldest destroy the just with the unjust. Neither is that thy part, neither can it be said of thee.² In Job there is the like saying, shall he that hateth judgement govern? For in that there ⟨p. 34⟩are often found wicked Judges amongest men, that is either because they use their authority against law and right, or else because they are unadvisedly lift up thither, or else because they degenerate from themselves. In God there is no such matter. Seeing therefore, he is a Judge by nature, he must needs be just, because he cannot deny himself. Paul therefore reasoneth from that is impossible, proving GOD (to whom it is proper, or rather essential to govern the world righteously) to be wrongfully charged with unrighteousness. And although this doctrine of Paul be extended unto the general regiment of God, yet I deny not but it hath special respect unto the last judgement: because then at the length shall the sound renewing of the right order appear. If thou doest desire a direct refutation,³ whereby such blasphemous speeches may be quenched, understand it thus, that this cometh not to pass through the nature of unrighteousness, that the righteousness of GOD should appear the more thereby: But our wickedness is so overcome of the goodness of God, that it is rather converted into another end, then it doth tend unto.

Furthermore, he taketh an argument from the office of God, whereby he proueth that to be impossible, God shall iudge this worlde, Therefore he cannot bee vniust, which argument is not taken (as a man woulde say) from the bare power of God: But from his actuall power, which shineth in the whole course and order of his workes: as if it were saide thus, the office of God is to iudge the world: that is, by his righteousnesse to compose and bring into good order, whatsoeuer is disordered in the same. Therefore hee can doe nothing vniustly: and he seemeth to allude vnto the place of Moses,