Paul reasoneth in the third to the Romans, where he taketh away the slander that might be enforced against the doctrine that he brought: how men are always full of venom to speak evil of Gods pure truth, and to stand checking & replying against it. Saint Paul therefore sayeth, Is God unrighteous? How should it be possible, that he to whom it belongeth to judge the whole world, should not perform all right? He showeth there by this word Judge, how all of us ought too be fully persuaded, that God is so chary of right dealing, that all that he doeth and all that cometh from him is compassed about with that rule. We see then that the said sentence of S. Pauls agreeth with this of Baldad's. For under this term God, Baldad comprehendeth Justice and right dealing, and so doth he afterward under the word Almighty. And it is as much as if he had said, Can we spoil God of that thing which is so knit into his being, as they cannot by any means be put asunder. It were as much as to abase him utterly, and too pull him out of his seat, and to bring him to nothing, if a man would plead against him as though he were not righteous. In stead of setting down the word God alone, or of joining the title of Almighty too it: Saint Paul allegeth the office of him: that is to wit, that God is the judge of the world. And he is not a Judge after the manner of those that are bribed and corrupted, as we see mortal men are, who being well advanced to great estate and authority, do notwithstanding abuse the same full oft: But it is not so with God. And why? For, his being Judge of the world, is not by good hap, or by election at adventure, or by suit, or by purchase: but it is incident to him by nature, he is no sooner God, but he is immediately judge therewithal. Seeing then that the case standeth so, let us not conceive ought of him but all righteousness being well assured that his will is the sovereign rule thereof. Furthermore (as I have said) this righteousness cannot be so known unto us as we should be able to decipher what is in it, that when soever God shall work ought, we shall see the reason why. And doubtless it is no reason that it should be subject to us, or that we should desire too have it an underling too our capacity. Then if we find not that thing to be good which he doeth, whither shall we go?
Paule reasoneth in the thirde to the Romanes, where hee taketh awaye the slaunder that might be inforced against the doctrine that he brought: how mē are alwaies full of venim to speake euill of Gods pure truth, and to stand checking & replying against it. Sainct Paule therfore sayeth, Is God vnrightuous? How should it be possible, that he to whom it belō geth to iudge the whole worlde, should not performe all right? He sheweth there by this word Iudge, how all of vs ought too bee fully perswaded, that God is so chare of right dealing, that all that he doeth and all that commeth from him is cōpassed about with that rule. VVee see then that the sayde sentence of S. Paules agreeth with this of Baldads. For vnder this terme God, Baldad cōprehendeth Iustice and rightdealing, and so doth he afterwarde vnder the woorde Almightie. And it is as muche as if hee had sayd, Can we spoyle God of that thing whiche is so knitte into his beeing, as they cannot by any meanes be put asunder. It were as much as to abace him vtterly, and too pull him out of his seare, and to bring him to nothing, if a man woulde pleade agaynst him as though hee were not rightuous. In steade of setting downe the woorde God alone, or of ioyning the title of Almightie too it: Sainct Paule alledgeth the office of him: that is to wit, that God is the iudge of the world. And hee is not a Iudge after the maner of those that are brybed and corrupted, as wee see mortall mē are, who being well aduaūced to great estate and authoritie, doo notwithstanding abuse the same full oft: But it is not so with God. And why? For, his being Iudge of the worlde, is not by good happe, or by election at auenture, or by sute, or by purchace: but it is incidēt to him by nature, he is no sooner God, but he is immediatly iudge therwithal. Seing thē that the cace stādeth so, let vs not cōceyue ought of him but all rightuousnesse being well assured that his will is the soueraine rule therof. Furthermore (as I haue sayde) this rightuousnesse cannot be so knowen vnto vs as we should be able to decypher what is in it, that when soeuer God shall woorke ought, wee shall see the reason why. And doubtlesse it is no reason that it shoulde bee subiect to vs, or that wee shoulde desire too haue it an vnderling too our capacitie. Then if wee finde not that thing to bee good whiche hee doeth, whither shall wee go?
