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inexcusably,) there they understand “just"by imputation, and not indeed; as is to be seen in Beza's annotations upon the Epistle to the Romans. Note also, that they put the word “just,” when faith is joined withal, as Rom. i.,” “The just shall live by faith,” to signify that justification is by faith. But if works be joined withal, and keeping the commandments, as in the place alleged, Luke i., there they say “righteous,” to suppress justification by works.

Fulke. This is a marvellous difference, never heard of FULKF, 4.

(I think) in the English tongue before, between “just” and “righteous,” “justice” and “righteousness.” I am sure there is none of our translators, no, nor any professor of justification by faith only, that esteemeth it the worth of one hair, whether you say in any place of scripture “just” or “righteous,” “justice” or “righteousness;” and therefore freely they have used sometimes the one word, sometimes the other. Therefore it is a monstrous falsehood, that you feign them to observe this distinction, that they join “just” with “faith,” and “righteous” with “works.” Do they not translate, Rom. ii. 13, “the hearers of the law are not righteous before God, but the doers of the law shall be justified”? Have you not again, “the righteousness of God is made manifest without the law, &c., by the faith of Jesus Christ”? And where you read, “the just shall live by faith,” have you not immediately, “the righteousness of God is revealed from faith to faith, as it is written, The just shall live by faith”? Who then but the devil, which hath his name of slandering, would here invent a distinction of “just” and “righteous”?

Martin. And certain it is, if there were no sinister meaning, they Martin, 5. would in no place avoid to say “just,” “justice,” “justification,” where ris dikatoboth the Greek and Latin are so, word for word; as for example, 2 Tim. ...es iv. 8°. in all their bibles, “Henceforth there is laid up for me a crown sparis

of righteousness, which the Lord the righteous Judge shall give me at fossi,

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that day.” And again, 2 Thess. i., “Rejoice in tribulation, which is a token of the righteous judgment of God', that you may be counted worthy of the kingdom of God, for which ye suffer. For it is a righteous thing with God, to recompense tribulation to them that trouble you; and to you that are troubled, rest with us, in the revelation of the Lord Jesus from heaven.” And again Hebrews vi. 10, “God is not unrighteous to forget your good work and labour,” &c.” These are very pregnant places to discover their false purpose in concealing the word “justice" in all their bibles. For if they will say, that “justice” is not an usual English word in this sense, and therefore they say “righteousness;" yet, I trow, “just,” and “unjust,” are usual and well known. Why then would they not say at the least, in the places alleged, “God the just judge,” “a token of the just judgment of God,” “it is a just thing with God,” “God is not unjust to forget,” &c.? Why is it not at the least in one of their English bibles, being so both in Greek and Latin?

Fulke. Certain it is, that no Englishman knoweth the difference between “just” and “righteous,” “unjust” and “unrighteous,” saving that “righteousness” and “righteous” are the more familiar English words. And that we mean no fraud between “justice” and “righteousness,” to apply the one to faith, the other to works, read Rom. x. 4, 5, and 6°, of the Geneva translation, where you shall see “the righteousness of the law,” and the “righteousness of faith.” Read also against this impudent lie, in the same translation,

[* "Evêetypa ris Sukaias opiosos row esov, 2 Thess. i. 5. “Exemplum justi judicii Dei,” Vulg. “A token of the righteous judgment of God,” all the versions, except the Rhemish, which has, “An example of the just judgment of God.”]

[* ot yāp 38tkos é eeós émixagégéal row pyov tuáv, &c. Heb. vi. 10. “Non enim injustus Deus,” Vulg. “God is not unrighteous,” &c., all the versions, except those of Wiclif and Rheims, which have “unjust."]

[* “For Christ is the end of the law, to justify (els öukatooivny) all that believe. For Moses describeth the righteousness (rov 8tratoriumv) which cometh of the law, in these words, that the man which doth these things, shall live thereby. But the righteousness (81katooivn) which cometh of faith speaketh on this wise,” &c., Rom. x. 4, 5, 6. Genevan testament, 1557. “For Christ is the end of the law for righteousness unto every one that believeth. For Moses thus describeth the righteousness which is of the law, that the man which doeth these things, shall live thereby,” Geneva bible, 1560. Upon which passage is the following marginal note: “The end of the law is to justify them which observe it: therefore Christ having fulfilled it for us, is made our justice, sanctification,” &c.]

Luke i., “Zachary and Elizabeth were both just":” cap. ii., “Simeon was just :” Matt. i., “Joseph a just man”; and elsewhere oftentimes, and without any difference in the world from the word “righteous.” Who ever heard a difference made between a “just judge” and a “righteous judge”? This trifling is too shameful abusing of men's patience, that shall vouchsafe to read these blotted papers.

Martin. Understand, gentle reader, and mark well, that if St Paul's Marris, 6. words were truly translated thus, “A crown of justice is laid up for me, .

evident for

which our Lord the just Judge will render unto me at that day,” and ..., so in the other places; it would infer that men are justly crowned in oil, heaven for their good works upon earth, and that it is God’s “justice” faith. so to do, and that he will do so because he is “a just judge,” and because he will shew his “just judgment,” and he will not forget so to do, because he is not unjust; as the ancient fathers, namely the Greek doctors, St Chrysostom, Theodoret, and OEcumenius upon these ...; Sl

ti est places do interpret and expound. Insomuch that CEcumenius” saith joo. thus upon the foresaid place to the Thessalonians, dpa ort, &c.: “See }.

cans eos in

here, that to suffer for Christ procureth the kingdom of heaven accord- terra. ing to just judgment, and not according to grace.” Which lest the Katdooadversary might take in the worse part, as though it were only God’s ...a justice or just judgment, and not his favour or grace also, St Augustine X&pw". excellently declareth how it is both the one and the other; to wit, his grace, and favour, and mercy, in making us by his grace to live and believe well, and so to be worthy of heaven; his justice and just judgment, to render and repay for those works, which himself wrought in us, life everlasting. Which he expresseth thus: “How should he *...* render or repay as a just judge, unless he had given it as a merciful c. 6. father?” Where St Augustine urgeth the words of “repaying” as due, and of being “a just judge” therefore. Both which the said translators corrupt; not only saying “righteous judge,” for “just judge;” but that he will “give a crown,” which is of a thing not due, for that which is in the Greek, “He will render or repay,” which is of a thing due and drodaiget. deserved, and hath relation to works going before, for the which the crown is repaid. “He said not," saith Theophylact upon this place, “‘he

[* “Both were just (8trato) before God,” Geneva version, 1560. “Both were perfect before God,” Geneva version, 1557, Luke i. 6. “This man was just and feared God: (bikaios kai ei Naşīs), Luke ii. 25, Geneva version, 1557, 1560, Tyndale, 1534. “Just and godly,” Cranmer, 1539, Bishops’ bible, 1584. “Just and devout,” Authorised version.]

[* 6pa & ort intep Xplorrow rāoxew karū 8tratokpwriav mapéxes rāv Bagotiav row otpavāv, Kai oi karū xápw. QEcumen. Comment. in 2 Epist. ad Thessal. Vol. II. p. 189.]

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will give, but, “he will render or repay, as a certain debt. For he being just, will define and limit the reward according to the labours.

The crown therefore is due debt, because of the judge's justice.” So saith he.

Fulke. Whatsoever you may cavil upon the words “just” and “justice,” you may do the same, with as great advantage, upon the words “righteous” and “righteousness.” That God as a just judge rewardeth good works of them that are justified freely by his grace, by faith without works, with a crown of justice, it proveth not either justification by works, or the merit or worthiness of men's works; but all dependeth upon the grace of God, who promiseth this reward of his mere mercy, and of the worthiness and merits of Christ, which is our justice; whereby we being justified before God, our works also, which he hath given us, are rewarded of his justice, yet in respect of Christ's merits, and not in respect of the worthiness of the works. Again, God is not unmindful of his promise to reward our works; for then he should be unjust : he is just therefore to perform whatsoever he hath promised, though we nothing deserve it. Neither hath Chrysostom, or Theodoret, any other meaning. That you cite out of CEcumenius, a late writer in comparison', is blasphemous against the grace of God; neither is St Augustine, that lived five hundred years before him, a sufficient interpreter of his saying to excuse him. With Augustine we say, “God crown

[' CEcumenius, bishop of Tricca in Thessaly, in the tenth century, wrote a Commentary on the Acts of the Apostles, the Epistles of St Paul, and the Catholic Epistles. But the remarks are chiefly taken from Chrysostom, Cyril, and other preceding writers.]

[* Hanc ergo gratiam commendat nobis Deus et in isto psalmo: intueamur illum, et videamus an ita sit, an forte ego aliter suspicer. Etenim arbitror hunc eum habere affectum, et hoc omnibus prope suis syllabis resonare: id est, hoc nobis commendare, gratiam Dei gratuitam, quae nos liberat indignos, non propter nos, sed propter se; ut etiamsi non hoc dicerem, neque hoc praelocutus essem, quilibet mediocris cordis homo, attente audiens verba ejusdem psalmi, saperet hoc; et forte ipsis verbis, si aliud habebat in corde, mutaretur, et fieret quod hic sonat. Quid est hoc? Ut tota spes nostra in Deo sit, nihilaue de nobis tamquam de nostris viribus praesumamus; me, nostrum facientes quod ab illo est, et quod accepimus amittamus. Augustini Enarrat. in Psal. lxx. Opera, Vol. iv. p. 1027.]

[* Ergo coronatte, quia dona sua coronat, non merita tua. Plus eth his gifts, not our merits.” And as he acknowledgeth God's mercy, and also his justice, in rewarding our works, so do we. Where droëdore is translated “he will give,” I confess it had been more proper and agreeable to the Greek to have said, “he will render,” or “repay;” which yet is wholly of mercy in respect of us or our deserving, but of justice in respect of his promises, and of Christ's merits, unto which is rendered and repayed that which he deserved for us. The crown therefore is due debt, because it is promised to us for Christ's sake, not because any works of ours are able to purchase it.

Martin. Which speeches being most true, as being the express words of holy scripture, yet we know how odiously the adversaries may and do misconstrue them to the ignorant, as though we challenged heaven by our own works, and as though we made God bound to us: which we do not, God forbid! But because he hath prepared good works for us, as the apostle saith, to walk in them, and doth by his grace cause us to do them, and hath promised life everlasting for them, and telleth us in all his holy scriptures, that to do them is the way to heaven; therefore not presuming upon our own works as our own, or as of ourselves, but upon the good works wrought through God's grace by us, his seely" instruments, we have great confidence, as the apostle speaketh, and are assured that these works, proceeding of his grace, be so acceptable to him, that they are esteemed, and be, worthy and meritorious of the kingdom of heaven. Against which truth let us see further their heretical corruptions.

Fulke. If you would abide by your first protestation, we should not need to contend much about this question. But after you have in the beginning magnified the grace and mercy of God, and abased your own merits, you come back again with a subtle compass, to establish your own free will, the worthiness of your works, and your merit of

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omnibus illis laboravi, ait apostolus: sed vide quid adjungit, Non ego
autem, sed gratia Dei mecum. Et post labores omnes exspectat ipsam
coronam, et dicit, Bonum agonem certavi, cursum consummavi, fidem
servavi: de cetero superest mihi corona justitiae, quam reddet Dominus
in illa die justus judex. Quare 2 Quia agonem certavi. Quare 2 Quia
cursum consummavi. Quare 2 Quia fidem servavi. Unde certasti?
unde fidem servasti’ Non ego autem, sed gratia Dei mecum. Ergo
et quod coronaris, illius misericordia coronaris. Augustini Enarrat. in
Psalm. cii. Opera, Vol. Iv. pp. 1592, 1593. Edit. Bened. Paris. 1835.]
[* Simple.]

FULKE, 7.

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