Regarding the value of synonyms there is considerable comment, the prevailing tendency of which is not favorable to unnecessary discrimination between pairs of words. This seems to be the attitude of Coverdale in two somewhat confused passages in which he attempts to consider at the same time the signification of the original word, the practice of other translators, and the facts of English usage. Defending diversities of translations, he says, "For that one interpreteth something obscurely in one place, the same translateth another, or else he himself, more manifestly by a more plain vocable of the same meaning in another place."[203] As illustrations Coverdale mentions scribe and lawyer; elders, and father and mother; repentance, penance, and amendment; and continues: "And in this manner have I used in my translation, calling it in one place penance that in another place I call repentance; and that not only because the interpreters have done so before me, but that the adversaries of the truth may see, how that we abhor not this word penance as they untruly report of us, no more than the interpreters of Latin abhor poenitare, when they read rescipiscere." In the preface to the Latin-English Testament of 1535 he says: "And though I seem to be all too scrupulous calling it in one place penance, that in another I call repentance: and gelded that another calleth chaste, this methinks ought not to offend the saying that the holy ghost (I trust) is the author of both our doings ... and therefore I heartily require thee think no more harm in me for calling it in one place penance that in another I call repentance, than I think harm in him that calleth it chaste, which by the nature of this word _Eunuchus_ I call gelded ... And for my part I ensure thee I am indifferent to call it as well with one term as with the other, so long as I know that it is no prejudice nor injury to the meaning of the holy ghost."[204] Fulke in his answer to Gregory Martin shows the same tendency to ignore differences in meaning. Martin says: "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 suppose justification by works." Fulke replies: "This is a marvellous difference, never heard of (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 have they used sometimes the one word, sometimes the other.... Certain it is that no Englishman knoweth the difference between 'just' and 'righteous,' 'unjust' and 'unrighteous,' saving that