εἰς δικαιο σύνην. Pro justitia. late thus: "Abraham believed God, and it was reputed to him for justice," Rom. iv. 3. and 9. Where he interpreteth, "for justice," to be nothing else but "in the stead and place of justice;" so also taking away true inherent justice even from Abraham himself. But to admit their translation, which notwithstanding in their sense is most false, must it needs signify, not true inherent justice, because the scripture saith it was "reputed for justice?" Do such speeches import that it is not so in deed, but is only reputed so? Then if we say, this shall be Reputabitur reputed to thee for sin, for a great benefit, and so forth; it should tii in pecca- signify, it is no sin in deed, nor great benefit. But let them call to mind, that the scripture useth to speak of sin and of justice alike. "It shall be sin in thee," or, "unto thee," as they translate, bible 1577: or as St Jerome translateth, "It shall be reputed to thee for sin," Deut. xxiii. and xxiv., and, as themselves translate, “it shall be righteousness unto thee before the Lord thy God." And again, Deut. vi.: “This shall be our righteousness before the Lord our God, if we keep all the commandments, as he hath commanded us.” If then justice only be reputed, sin also is only reputed if sin be in us in deed, justice is in us in deed. tum. NOT ἔσται ἐν σo duap τία. FULKE, 3. : Fulke. Our translation taketh not from Abraham true justice, nor yet justice inherent; but declareth that he was not justified before God by works, that is, by justice inherent, but by faith, which apprehendeth the justice of Christ, which is altogether without us. And therefore you cavil in your old rotten quarrel, when you go about to make "reputed" to be contrary to "truth," or "in deed." Faith was reputed by God [ Ἐπίστευσε δὲ ̓Αβραὰμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. Rom. iv. 3. "Credidit Abraham Deo, et reputatum est illi ad justitiam," Vulg. "Credidit autem Abraham Deo, et imputatum est ei pro justitia," Bezæ Vers. λέγομεν γὰρ ὅτι ἐλογίσθη τῷ ̓Αβραὰμ ἡ πίστις εἰς δικαιοσύνην. Rom. iv. 9. "Dicimus enim quia reputata est Abrahæ fides ad justitiam," Vulg. Dicimus enim quod imputata fuerit Abrahæ fides pro justitia," Bezæ Vers. Pro justitia, els dikaιoσúvηv. Vulg. et Erasmus ad verbum, ad justitiam, quod est obscurius dictum. Est enim hic quoque (ut supra ii. 26) Hebraismus in præpositione eis id est quæ significat vice et loco, ut Psal. xxx. 3, et alibi sæpe. Bezæ, Nov. Test. p. 180. "Abraham believed God, and it was counted unto him for righteousness," Tyndale, Cranmer, Geneva, Authorised versions, v. 3. "Abraham believed God, and it was reputed to him unto justice," Rhemish version. v. 3. "We say verily that faith was reckoned to Abraham for righteousness," Tyndale, Cranmer, Geneva, Authorised, v. 9. “For we say that unto Abraham faith was reputed to justice," Rhemish.] to Abraham for justice in deed, but not as justice inherent. And Abraham was truly justified by faith as by an instrumental cause: not that faith was the justice by which he was just in the sight of God, excluding all other causes; but there was nothing in Abraham but faith, which God accounted for justice. But Abraham's faith embraced the mercy of God in the promised seed, in which as well he, as all the tribes of the earth, should be blessed. The places of scripture that you cite, speaking of sin and justice alike, be not contrary to the imputation of justice unto them in which it is not inherent. For in neither of both places the Holy Ghost useth the word of imputation, howsoever St Jerome translateth it, but the verb substantive; and the meaning is plain. "It shall be sin in thee" for sin is indeed inherent, as perfect justice also should be, if we could observe all the commandments of God, as Moses saith, Deut. vi., and we should be justified thereby. But by one just act, whereof Moses speaketh, Deut. xxiv., though it proceed of justice that is in us, the scripture never saith that we shall be "justified." To conclude, we confess that both sin and justice are in the children of God; but not that justice, whereby they are reputed "just" or "justified,” or made "just" before God, but an effect or fruit thereof. caten. Pho δικαιοσύ Martin. Again, the Greek fathers make it plain, "that to be re- MARTIN, 4. puted unto justice" is to be true justice indeed, interpreting St Paul's Ecum, in word in Greek thus: "Abraham obtained justice, Abraham was justi- tini. fied." For that is, say they, "It was reputed him to justice." Doth not μην εὗρε. St James say the like, cap. ii. 23, testifying, that in that Abraham was TOUTO Yáp ἐστι τὸ, justified by faith and works, the scripture was fulfilled, that saith, "it was ἐλογίσθη reputed him to justice?" Gen. xv. 6. In which words of Genesis, where aur@ eis these words were first written by Moses, in the Hebrew there is not, "for justice," or, "instead of justice," which Beza pleadeth upon by TEOTI, ÖTL the Hebrew phrase; but thus: "He, God, reputed it unto him justice;" èdikatoŋ. though here also the English bibles add "for:" which precisely translating the Hebrew they should not do, especially when they mean it was so counted or reputed for justice, that it was not justice in deed. δικαιοσύ νην. του T יחשבהָ לך צדקה Fulke. I know not against whom you fight, but against Fulke, 4. your own shadow. For we say, that to be justified, and be reputed just, and to obtain justice, is all one in this case. But where St James saith that Abraham was "justified by works," he meaneth, that he was declared just before men; even as he saith, "Shew me thy faith by thy works; for MARTIN, 5. [Ps. cxix. 119.] Abraham was not justified by a dead faith, but by a work- 66 Martin. But as for either the Hebrew or Greek word that is here used, to "repute" or "account," they are then used when it must needs signify that the thing is so in deed, and not only so reputed, as Psal. Xoyiod- cxviii. octonario samec: "I have reputed or accounted all the sinners of the earth prevaricators," or "transgressors;" prævaricantes reputavi. So did the Septuaginta take the Hebrew word, and read it. And St uas Aoyi- Paul, "So let a man repute" or "account us as the ministers of Christ.” ζέσθω. I Cor. iv. Let them go now and say, that neither they were sinners in deed, nor μην. T these Christ's ministers in deed, because they were reputed for such: let them say, the children of the promise were not the seed of Abraham, because the apostle saith, Rom. ix. 8, "they are reputed for oyigera the seed." But howsoever it be, the protestants will have it so to be εἰς σπέρμα. taken, at the least in the matter of justification. Fulke. Silence were the best answer to these tedious FULKE, 5. repetitions. It were sufficient once to say among reasonable men, When faith is reputed by God, or accounted for justice, faith is truly and in deed the instrumental cause of justification, or apprehending the justice of Christ, by which we are accounted and made just in the sight of God. It is therefore a most ridiculous cavil of the difference between reputing just," and being "just in deed.” For God, when he justifieth the ungodly, doth both repute him and make him just in deed by the justice of Christ, of his own mere mercy, and not of the man's merits, or by justice inherent. For what justice can be in an ungodly man? and such is every one of us whom God doth justify, and then give us his holy Spirit, to sanctify us in newness of life, to set forth his glory in our holy and blameless conversation. Martin. Again, where St Paul saith, 2 Cor. v. "That we might be MARTIN, 6. made the justice of God in him ;" they in their first translations intolerably corrupt it thus: "That we by his means should be that righteousness, Bib. 1562. δικαιοσύνη which before God is allowed." Who taught them to translate so dis- Θεοῦ ἐν solutely, justitia Dei, "the righteousness which before God is allowed?" aur@. Did not their error and heresy, which is, that God reputeth and accounteth us for just, though we be indeed most foul sinners; and that our justice being none at all in us, yet is allowed and accepted before him for justice and righteousness? Fulke. There is no text in all the bible more clear FULKE, 6. against justification by justice inherent, than this 2 Cor. v., wherein not altogether causeless you reprove our first interpreters to translate dissolutely. There it is certain they [ ἵνα ἡμεῖς γινώμεθα δικαιοσύνη Θεοῦ ἐν αὐτῷ, 2 Cor. v. 21. “ Ut nos efficeremur justitia Dei in ipso," Vulg. "That we by his means should be that righteousness which before God is allowed," Tyndale, Cranmer, 1539, 1562. "That we should (might, version 1611) be made the righteousness of God in him," Bishops' bible, 1584, Geneva, 1557. "That we might be made the justice of God in him," Rheims.] Phil. iii. had no such purpose as you ascribe unto them: for their translation doth rather obscure than set out our justification by the justice which is not in us, but in Christ. The text is therefore plain : "Him that knew no sin, he made sin for us, that we might become the justice of God in him," that is, in Christ, and not in ourselves. For though we be indeed most foul sinners, and all our justice be, as the prophet saith, as a menstruous cloth; yet in Christ he washeth and cleanseth us from our sins, and reputing his justice as ours, he maketh us truly just before him; "not having our own justice which is of the law, but the justice which is by faith of Jesus Christ, the justice which is of God through faith." Where you charge us to affirm, "that our justice being none at all in us, yet is allowed and accepted before him for justice and righteousness," it is no assertion of ours, but a dogged slander of your own. MARTIN, 7. Martin. Again to this purpose: they make St Paul' say that God Eph. i. 6. "hath made us accepted," or, "freely accepted" in his beloved Son, as exapírwoe. they make the angel in St Luke say to our lady, "Hail, freely beloved;" to take away all grace inherent and resident in the blessed virgin, or in us; whereas the apostle's word signifieth, that we are truly made gracious or grateful and acceptable; that is to say, that our soul is inwardly endued and beautified with grace and the virtues proceeding thereof, and consequently is holy indeed before the sight of God, and not only so accepted and reputed, as they imagine. If they know not the true signification of the Greek word, and if their heresy will suffer them to learn it, let them hear St Chrysostom, not only a famous Greek doctor, but an excellent interpreter of all St Paul's epistles; who in this place putteth such force and significancy in the Greek, that he saith thus by an allusion and distinction of words: "He said not, which he freely gave us, but, wherein he made us grateful; that is, not only delivered us from sin, but also made us beloved and amiable, made our soul beautiful, grateful, such as the angels and archangels are desirous to see, and such as himself is in love withal, according to that in the psalm, The king shall desire,' or, 'be in love with thy beauty. So St Chrysostom, and after him Theophylact, who with many more words and similitudes explicate this Greek word, and this χαρίσασθαι. χαριτῶσαι. [ Εἰς ἔπαινον δόξης τῆς χάριτος αὑτοῦ, ἐν ᾗ ἐχαρίτωσεν ἡμᾶς ἐν Tô nyanημévų. Ephes. i. 6.] [· Οὐκ εἶπεν, ἧς ἐχαρίσατο, ἀλλ ̓, ἐχαρίτωσεν ἡμᾶς· τουτέστιν, οὐ μόνον ἁμαρτημάτων ἀπήλλαξεν, ἀλλὰ καὶ ἐπεράστους ἐποίησε. Επιθυ |