Vindiciae fidei, or A treatise of iustification by faith wherein that point is fully cleared, and vindicated from the cauils of it's aduersaries. Deliuered in certaine lectures at Magdalen Hall in Oxford, by William Pemble, Master of Arts of the same house: and now published since his death for the publique benefit.

CHAP. I.

The explication of these tearmes. First, Iustice, or Righteousnesse. Secondly, Iustification.

HAuing by Gods Assistance dispat∣ched two of those generall points at first proposed (touching the Antecedents and Nature of true Faith) we are now by the same help to goe forward to the third gene∣rall head; namely,* 1.1 concerning the Consequents of Faith, which were two, our Iustification in regard of God, & our Obedience in regard of our selues. The former will shew vs how to iudge of the dignity and excellent worth of Faith; being so farre honoured in Gods gracious acceptance, as to be made the blessed Instrument of our spirituall peace and comfort flowing from our Iustification. The later will direct vs how to make triall of the truth of our faith in the discouery of that vnseparable Vnion which there is betweene beleeuing, and obeying.

Let vs begin with the former, our Iustification, the do∣ctrine whereof I shall endeauour to deliuer vnto you, as

briefely and plainely: as so large and difficult a subiect will giue leaue. Wherein because the opening of the word will giue vs some light for the vnderstanding of the matter: wee are in the first place to see what is meant by these words, Iustification, and Iustice, or Righteousnesse.

Iustice, therefore, or Righteousnesse (that I meane which is created, for of vncreated Righteousnesse, wee haue not to speake) is nothing but a perfect conformity and agreement with the Law of God. For Gods will being originally, essentially, and infinitely righteous; must needs be the pat∣terne & ••ule of all derivatiue & finite righteousnesse. Now this righteousnesse (though but one, in its substance, neuer thelesse) admits a double consideration, being called either,

1 Legall and of Workes, which stands in that con∣formity vnto Gods law, which is inherent within our selues, when in our owne persons and workes we possesse and pra∣ctise that righteousnesse which is required of the Law.

This Legall Iustice is also double,

1 Of Obedience, when all such things are done, as the Law commandeth; or left vndone which it forbids. Hee that doth so is a iust man.

2 Of Punishment or Satisfaction, when the breach of the Law is satisfied by enduring the vtmost of such penal∣ties, as the rigour of the Law required. For not onely hee who doth what the Law commandeth: but euen he also that suffereth all such punishments, as the Law-giuer in Iu∣stice can inflict for the breach of the Law, is to be accoun∣ted a lust man, and reckoned after such satisfaction made, as no transgressor of the Law. The reason of this is plaine from the name of penall Lawes.

For first, where the penalty is suffered, there the will of the Law-giuer is satisfied; for as much as his will was, ei∣ther that the Law should be obserued, or the punishment vndergone. If therefore he, to whom the Law is giuen, doe either: he satisfies the will of the Law-giuer. Had his will

beene absolute, so that nothing else could haue contented him, but onely obedience: then it had beene a vaine thing to haue prescribed a determinate penalty. But when as a penalty is limited in case of disobedience, 'tis manifest that though the intent of the Law-giuer was in the first place for Obedience; yet, in the next place it should suffice, if there were satisfaction by bearing of the penalty.

Secondly, the good and benefit of the Law-giuer is here∣by also satisfied. For it is to be supposed in all penall lawes, that the penalty limited is euery way proportionable and equivalent, vnto that good which might accrew by the ob∣seruation of the Law. Else were the wisedome of the Law-maker iustly to be taxed, as giuing an apparant encourage∣ment to offenders; when they should see the penalty, not to be so much hurtfull to them; as their disobedience were gainfull. He therefore that suffers the penalty is afterward to be reckoned as if he had kept the Law: because by his suffering, he hath aduanced, the Law-giuers honour, or be∣nefit, as much as he could by his obeying.

2 Euangelicall, and of Faith, which is such a conformity to Gods Law as is not inherent in our owne persons; but be∣ing in another is imputed vnto vs and reckoned ours. The righteousnesse of the Law, and of the Gospell, are not two seuerall kindes of righteousnesse; but the same in regard of the matter and substance thereof: onely they differ in the Subiect and Manner of application. The righteousnesse of workes is that holinesse and obedience which is inherent in our owne persons and performed by our selues: the righte∣ousnesse of Faith is the same holinesse and obedience inhe∣rent in the person of Christ and performed by him; but im∣braced by our faith, and accepted by God, as done in our stead, and for our benefit.

These are the diuers acceptions of this word Iustice or Righteousnesse; so farre as it concernes the point in hand.

In the next we are to enquire of this word Iustification; which being nothing but the making of a person iust or

righteous, may be taken in a double sense. For a person is made iust either by Infusion, or Apology. Wee will take it in these tearmes for want of better.

[ 1] Iustification by Infusion, is then, when the habituall quality of Righteousnesse and Holinesse is wrought in any person by any meanes whatsoeuer; whether it bee created & infused into him by the worke of another; or obtained by his owne art and industry. Thus Adam was made iust. Ec∣cle. 7. 29. God hauing giuen vnto him in his creation the in∣herent qualities of Iustice and holinesse. Thus also the re∣generate are made Iust, in as much as by the holy Ghost, they are sanctified through the reall infusion of grace into their soules; in the which they increase also more and more, by the vse and exercise of all good meanes.

[ 2] 2 Iustification, by Apology is, when a person accused as an offender is iudicially or otherwise, acquitted and de∣clared to be innocent of the fault: and so free from the pu∣nishment. When the innocency of a party accused is thus pleaded and declared; he is thereby said to bee iustified, or made iust▪ according as, on the contrary by Accusation and Condemnation, a party is said to be made vniust. As 'tis plaine by that of Isaiah, 5. 23. [They iustifie the wicked for a reward: and take away the righteousnesse of the righteous from him] that is, they condemne the righteous, which is a ma∣king of them, vnrighteous in the sight & estimation of men. So in 1 Ioh. 5. 10. [He that beleeueth not God, hath made him a lyer] because vnbeleeuers do in their hearts call Gods truth into question: and accuse him to be false of his word. So againe, Psal. 109. 7. [When he is iudged, let him be con∣demned.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Let him goe out a wicked person. For so his condemnation makes him (that is) declares him to be. But here further it must be obserued, that this Iustification of a person, by pleading to, and absolution in Iudgement, is of two sorts; according as the Persons to be iustified, are likewise of two seuerall conditions.

1 Some are truely and inherently iust, being no Trans∣gressors

of the Law; either at all; or not in that whereof they are accused. In this case if any crime, or suspition of crime, be layed to their charge; they are iustified; either by a plai••e denyall of the fact, alledging that the fault whereof they are accused, was neuer by them committed; or by de∣nying the euill of the fact, alledging that in so doing they haue done well, because they haue done what the Law com∣manded; and thats their warrant. Thus Samuel iustifies his gouernment against all surmise of fraudulent and wrong∣full dealing, that the people might imagine by him. In 1 Sam. 12. 3. &c. Thus Dauid cleares himselfe before God, from that crime of conspiracy against Saul his Master, and seeking of the Kingdome (which Cush and other Courtiers accused him of) professing his innocency; and desiring God to iudge him according to his righteousnesse and integrity in that behalfe: as it is Psal. 7. 3. 4. 8. There need not other instances in so plaine a matter. Those that are iustified by this meanes are iustified by that Righteousnesse which is of the Law and of Workes. By which plea though man may be iustified before man: yet in the sight of God no flesh liuing shall be iustified. As hereafter we shall see.

2. Some are not truely righteous in themselues: but are in their owne persons transgressors of the Law. These (when they are accused) haue no other meanes whereby they may be iustified, but by confessing the crime, and pleading satis∣faction: that for their transgression against the Law, and of∣fence thereby against the Law-giuer, they haue fully satisfi∣ed by doing or suffering some such thing, as by way of iust penalty hath beene required of them. Now hee that can plead such a full and perfect satisfaction, ought therefore to be accounted innocent, and free from all desert of further punishment (for tis supposed he hath endured the vtmost of euill the Law could inflict:) and so he is to be esteemed of, as if he had not at all violated the Law. For plenary satis∣faction for a fault, and the non-Commission of such a fault, are of equall Iustice: and deserue alike Iustification. In

which point, it must be no••ed, that if the party offended doe pardon without any satisfaction taken, there the offender is not iustified at all. And againe if the offence be such, as there can be no satisfaction made: then it is vtterly impossible that the offender should euer be iustified. Now this satis∣faction which an offender may plead for his Iustification, is threefold.

1 That which is made by himselfe in his owne person. He that can plead this kinde of satisfaction, is iustified Le∣gally by his owne righteousnesse and merits.

2 That which is made by another for him; When another by consent and approbation of the party offended, interposeth himselfe as surety for the party delinquent, in his stead and name to make that satisfaction, which is required of the party himselfe. Whether this be done by doing or suffering the same things which the delinquent should haue done or suffered, or some other things but of equivalent worth and dignity. He that pleades this kinde of satisfacti∣on, is iustified Euangelically by grace, through the righ∣teousnesse of another imputed to him, and accepted for as his.

3 That which is made partly by himselfe and partly by another. Which kinde of satisfaction may haue place be∣tweene Man and Man: but betweene God and Man it hath none at all. Neither by this, nor by that first kinde of satis∣faction which is done in our owne Persons, can any man be iustified in the sight of God, but onely by the second sort, that satisfaction which is made by another for vs. As wee shall see afterwards.

Notes

• * 1.1

  Sect. l. ••. 1.