The Doctrine of Justification by Faith

Answ. But (1) There is a great objection lies in the way of any Argument from these words; namely, from the various ⟨p. 185⟩Reading of the place. For many ancient Copies read not [Greek or Hebrew]; which the vulgar renders Justificetur adhuc, but [Greek or Hebrew]; Let him that is Righteous work Righteousness still, as doth the Printed Copy which now lieth before me. So it was in the Copy of the Complutensian Edition which Stephens commends above all others; and in one more ancient Copy that he used. So it is in the Syriac and Arabic published by Huterus, and in our own Polyglot. So Cyprian reads the words de bono patientiae; Justus autem adhuc justiora faciat, similiter & qui sanctus sanctiora. And I doubt not but that is the true reading of the place; [Greek or Hebrew] being supplied by some to comply with [Greek or Hebrew] that ensues. And this phrase of [Greek or Hebrew] is peculiar unto this Apostle, being no where used in the New Testament, (nor it may be in any other Author) but by him. And he useth it expressly; 1 Epist. 2.29. and Chap. 3.7. where those words, [Greek or Hebrew], do plainly contain what is here expressed. (2) To be justified, as the word is rendered by the vulgar, let him be justified more (as it must be rendered, if the word [Greek or Hebrew] be retained) respects an act of God, which neither in its beginning nor continuation is prescribed unto us as a duty, nor is capable of increase in degrees as we shall show afterwards. (3) Men are said to be [Greek or Hebrew] generally from inherent Righteousness; and if the Apostle had intended Justification in this place, he would not have said [Greek or Hebrew] but [Greek or Hebrew]. All which things prefer the Complutensian, Syriac, and Arabic, before the vulgar reading of this place. If the vulgar reading be retained, no more can be intended, but that he who is Righteous, should so proceed in working Righteousness, as to secure his justified estate unto himself, and to manifest it before God and the World.

Answ. But (1) There is a great objection lies in the way of any Argument from these words; namely, from the various ⟨p. 185⟩Reading of the place. For many antient Copies read not 〈non-Latin alphabet〉; which the vulgar renders Justificetur adhuc, but 〈non-Latin alphabet〉; Let him that is Righteous work Righteousness still, as doth the Printed Copy which now lyeth before me. So it was in the Copy of the Complutensian Edition which Stephens commends above all others; and in one more antient Copy that he used. So it is in the Syriack and Arabick published by Huterus, and in our own Polyglot. So Cyprian reads the words de bono patientiae; Justus autem adhuc justiora faciat, similiter & qui sanctus sanctiora. And I doubt not but that is the true reading of the place; being supplied by some to comply with that ensues. And this phrase of is peculiar unto this Apostle, being no where used in the New Testament, (nor it may be in any other Author) but by him. And he useth it expresly; 1 Epist. 2.29. and Chap. 3.7. where those words, , do plainly contain what is here expressed. (2) To be justified, as the word is rendred by the vulgar, let him be justified more (as it must be rendred, if the word be retained) respects an act of God, which neither in its beginning nor continuation is prescribed unto us as a duty, nor is capable of increase in degrees as we shall shew afterwards. (3) Men are said to be generally from inherent Righteousness; and if the Apostle had intended Justification in this place, he would not have said but . All which things prefer the Complutensian, Syriack, and Arabick, before the vulgar reading of this place. If the vulgar reading be retained, no more can be intended, but that he who is Righteous, should so proceed in working Righteousness, as to secure his justified estate unto himself, and to manifest it before God and the World.