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.

None can be iustified by their owne satisfaction for the transgression of the Law. A briefe summe of Popish doctrine, concerning humane satisfactions for sinne.

THus we haue the resolution of the dispute of S. Iames, together with such Cauils, as our Adver∣saries make vpon the seuerall passages thereof. By the whole order whereof it appeares suffici∣ently that Saint Iames disputing against Faith, meanes thereby that false and bastard Faith which hypocrites pleased themselues withall insteed of a true Faith: and that disputing for workes, he meanes nothing but a working Faith. And it appeares also that the drift of the Apostle is not in this place to dispute directly of Man's Iustification: but only to bring that in, as an argument to proue his principall Conclusion. That Faith without workes is dead, because it will not iustifie. In summe it's euident, that neither these Apostles doe disagree between themselues, nor ye•• either of them doe agree with our Adversaries in teaching Iustification by the the Workes of the Morall Law. Of the impossibility of Man's Iustification by which meanes, Hitherto.

The••r ex•• Proposition is,* 1.1 that [None can be iustified by their owne safisfaction for the transgression of the Law] For this is this is the only way 〈◊〉〈◊〉 for an Offender to obtaine Iustifica∣tion and Absolution: vi••: to alleage that he hath satisfied for his offence committed, by doing or suffering so much as the

party offended could in justice exact of him. Which satis∣faction being made, he is no longer debter vnto him, but de∣serues his absolution and his fauour, as if he had not offended at all. Now then the Question is. Whether a Sinner may, by any thing done, or endured by himselfe, satisfie the Iustice of God, & so obtaine absolution at the Barre of God's Iudgment. We de∣fend the Negatiue. That it is impossible for a Sinner, by any Action or Passion of his own to doe so much as shall be ae∣quivalent vnto the wrong which he hath done vnto the glo∣rious Iustice of God: that there with he may rest satisfied and exact no further paenalty. Which point is so euident vnto the Conscience of euery one that knowes himselfe to be, ei∣ther a Creature, or a Man, or a Sinner: that it needes not any confirmation. If we be considered as Creatures, there's no∣thing that a finite strength in a finite time can performe, which can hold proportion with the offence of an infinite goodnes and Iustice,* 1.2 and the eternal punishment thereby de∣serued. Consider vs as Men,* 1.3 so we are bound to fulfill the Law of God in all perfection, nor is there any thing so true, so honest, so just, so pure, so worthy loue and good report: but the Law one way or other obliges vs vnto the thought and practise of it. So that besides our due debt of Obedience, we haue nothing to spare ouer and aboue, whereby to satisfie God for those Trespasses that we haue committed vpon his honour and Iustice. Lastly consider vs as Sinners, so we are tyed in a double Obligation, 1. of punishment to be suffered for Sinne committed. 2. Another of Obedience to be per∣petually performed. Both these debts of punishment and O∣bedience, are equally exacted of sinfull Men, and ergo 'tis as absurd in Diuinity to say, the Obedience of the Law or good workes, will satisfie for the Transgression of the Law: as 'tis in ciuill dealing to account the payment of one Band the dis∣charge also of another. Wherefore euery one that is not blinde and proud in heart will here be soone perswaded to relinquish all claime of Heauen by his own satisfaction, run∣ning vnto him onely, who alone without the helpe of Man

or Angell hath troden the Winepresse of the fiercenesse of God's wrath, bearing our Sinnes in his Body on the Tree, suffering the vtmost, whatsoeuer was due to the punishment of them. Our Adversaries in this busines are at a stand, mistrusting their owne, yet not daring wholly to trust to Christ's satisfactions. They will giue him leaue to haue his part: but, by his leaue, they will haue one share too in satisfying for Sinnes. For they are a generation of Men that are resolued to be as litle beholding to God, as may be, for grace, or for glory. And if there be any article of Religion wherein Scripture and Rea∣son would giue the honour of all vnto God, they looke at it with an Euill Eye, and cast about which way to thrust in themselues for copartners. 'Tis strange to see to what passe Pride and Couetousnesse haue brought the doctrine of Sa∣tisfaction, as it is now taught and practised in the Romish Church. With you patience I shall take a short survey of it, that you may see whether of v••twaine rest our Consciences vpon the surer and more stedfast anchor: we that trust onely to Christ's satisfactions; or they that joine their owne to∣gether with his.

The summe of their doctrine, as it is deliuered vnto vs by the Councell of Trent. Sess. 6. cap. 14, 16. & Sess 14 cap. 8. 9. with the Romish Catechisme. part. 2. cap. 5. quaest. 52. & seq. and explained at large by Bellarmine in his two bookes De Purgatorio in his 4^th Booke De Poenitentia, and his Bookes De Indulgentijs: is this. Sinnes are of two sorts.

1. Sinne committed before Baptisme: as Originall Sinne in all that are baptized Infants: and actuall sinnes in those that are baptized at yeares of discretion.

2. Sinne committed after Baptisme, when after the Grace of the holy Ghost receiued in Baptisme; men fall into Sin, polluting the Temple of God, and grieuing his Spirit.

Touching the former sort of Sinnes, they are agreed that Men are freed from them both, the fault and punishment, by the Merits and satisfaction of Christ only without any satis∣faction on our part. But now for Sinnes after Baptisme, in

obtaining of Remission of them, Christ and we part stakes. Which copartnership is declared vnto vs in this manner. In 〈◊〉〈◊〉 Sinnes (we must know) there are three things conside∣rable.

1. The fault in the offence of God's Maiesty, and violation of our friendship with him. Here they grant also, That Man can not satisfie for the fault, doing any thing that may appease God's displeasure; and procure his loue. Christ onely hath done this for vs, for whose onely satisfaction. God of his mercy freely returnes into fauour and friendship with vs. But this must be vnderstood in a catholique sense, viz: for fault of Mortall Sinnes; as for Veniall Sinnes God is but slightly angry with them, and so we may satisfie him for the fault thereof, both in this life, and in Purgatory

2. The staine or corruption of Sinne, called the Reliques of Sinne abiding in the Soule. For the purging out of which, there is great force in such satisfactions, as are made by Prayers, Fastings, Almesdeed••s, and other laborious workes, although the Heretiques say otherwise. That the abolishing of inhaerent corruption is by the gift of grace freely bestowed on vs by degrees, in the vse of all godly meanes.

3. The punishment of Sinne, which after the fault is par∣doned, remaines yet to be suffered. For although it be true that God in some causes doth pardon both fault and punishment wholy, as in cause of Martyrdome, which sweepes all cleane, and makes a•• l reckonings euen; and al∣though God might, if it had so pleased him, alwaies for Christ's sake haue pardoned the whole debt: yet Ho∣ly Mother Church hath d••t••rmined, that he doth not so vse to doe. But after that in mercy he hath forgiuen the faul•••• yet there's an after reckoning, and we must come to Coram for the punishment, by which his Iustice is to receaue satisfaction. But (ye must know) the pu∣nishment of Sinne is two fold.

••. Eternall▪ in the destruction of Soule and body in Hell-fire to endure for euer.

Heere now Christ's satisfaction comes in againe. By whose merits alone they grant, we are deliuered from the eternity of the punishment of Sinne. Which must be noted, that Christ's satisfaction hath not eased vs of the substance of the punishment it selfe: but only in the continuance of it.

2. Temporall; to endure onely for a time, whereof there are also two degrees.

1. One in this life, as namely all calamities and afflictions vpon the Body, Soule, Name, Goods, &c. together with death the last and greatest of euills. All which are inflicted vpon m••n; as punishments of ••inne. Of these some come vpon vs inui••••bly as death vpon all men, or as death in the wildernes on the Children of Israel, with the like punishments, certainly and irreuocably denounced. Now here's no remedy but patience, and that's an excellent remedy too. For (as the ghostly Fathers of Tre••t informe vs) If they be borne willingly with patience, they be satisfacti∣ons for Sinnes: but if vnwillingly they be God's just revenge vpon vs. Other some come, Euitably. And heere such a course may be taken, that we need not suffer the punishment it selfe: but we may buy it out and make satisfaction for it vn∣to God by other meanes. Which meanes are principally foure.

1. By the vehemency of Contrition, or inward sorrow. Which may be so intensiue as to satisfie for all punish∣ments, both in this life and also in Purgatory.

2. By other outward laborious workes. Whereby we may buy out the obligation to temporall punishments. Such Workes are these.

1. Praier with Confession, Thankesgiuing. &c. For, if we beleeue the Cathol••que Doctors 'tis a very good satis∣faction to a Creditour, if the debter pray vnto him for the forgiuenes of his dept. According to that text. Psal. 50. 15. Call vpon me in the day of trouble and I will d••liuer thee. Ergo, Praier is a satisfaction for the punishment of sinne.

2. Fasting, vnder which is comprehended the sprinkling of Ashes, wearing of haire cloth, whippings, goeing bare-foote and such other paenall workes. These also satisfie for sinnes as 'tis written 2. Sam. 12. Dauid fasted, lay vpon the ground and wept all night. Therefore he satisfied for his Sinnes of Murther and Adultery. And againe. Paul saieth 1. Cor. 9. 27. I beat downe my body. That is, I whippe and cud∣gell my selfe to satisfie for my sinnes. And againe. Luk. 18. 13. The Publican smote vpon his breast. Ergo. Cor∣porall chastisement is a good satisfactions for sinnes.

3. Almesdeedes: comprehending all kind whatsoeuer workes of mercy. These also buy out the punishments of sinne according to the text Dan. 4. 24. Breake off thy sin by Righteousnes: and thine iniquity by mercy towards the poore. that is. By almesdeeds satisfie for the temporall punish∣mens of thy Sinnes. And againe. Luk. 11. 41. Giue almes of that which you haue and behold all things shall be cleane vnto you. That is to say (in the language of Babell.) The temporall punishment of sin shall be taken away. Now all such workes as these are either.

1. Voluntarily vndertaken of our owne accord, as volun∣tary Pilgrimage, Scourgings, Fastes, Sackloth, Wee∣pings, and Praiers of such a number and measure, with the like rough punishments, which we take vpon our selues to pacifie God. All which being done with an intent to satisfie for the punishment of our Sinnes; must needs be accepted of God almighty for good pay∣ment: because in so doeing, we doe more then he hath re∣quired of our hands. Now 'tis very pleasing to God to doe what he bids vs not: or what he bids vs, to doe to another end of our devising. He therefore that voluntarily vndertakes such needlesse paines, giues God high satisfacti∣on. According to the Text. 1. Cor. 11. 31. If wee would iudge our selues, we should not be iudged.

2 Inioyned by the Priest. Who by vertue of the Keies committed vnto him might iudicially absolue the paenitent

from the whole debt, were it not thought fit vpon speciall con∣siderations to keepe backe a part. Wherefore when he hath absolued him from the fault and aeternall punishment, he binds him vnto satisfaction for the temporall punishment, and therefore he enjoynes him what he shall doe to buy it out. Let him goe visit the shrine of such and such a Saint, say so many Aues & Paternosters before such an Image, whip him∣selfe so many times, fast so many daies, giue so much almes with such like paenalties. And when he in humble obedi∣ence hath done these things commanded by the Preist: then 'tis certaine his sinnes be satisfied for. For 'tis to be noted that in enioyning this Canonicall satisfaction, as 'tis called, the Priest and God almighty be just of the same mind. Looke how much the Preist enioynes for satisfaction, God must be content to take the same, or else the paenitents conscience will not be quiet, because, it may be, God expected more to be done for satisfaction: then the party hath done by the Priests iniunction. But it is to be supposed, that as the Pope, so euery Priest in his Chaire of confession hath an infal∣lible spirit, whereby he is able exactly to calculate the just propo••tion betweene the sinne and the punishment, and the price of the punishment, that so he may enjoyne just so∣much penance, as will buy it out; neither more lest the pae∣nitent be wronged: nor lesse, lest God be not satisfied. All which is trimly founded vpon that text which saieth. What∣soeuer yee binde on Earth shallbe bound in Heauen, and what∣soeuer yee loose on Earth shall be loosed in Heauen. Mat: 16, 19. & 18. 18. That is. Priests may forgiue the fault and retaine the punishment, and what satisfaction they enioyne on Earth to expiate the punishment, that will God ac∣cept in Heauen: Or else they be deceaued. This is the se∣cond meanes to satisfie for temporall punishments.

The 3. Meanes is by Pardons and Indulgences. Wher∣in the superabundant merits of Christ and the Saints are out of the treasury of the Church granted by speciall grace of the B••. of Rome vnto such as are liable to

suffer the temporall punishment of their Sinnes. So that they hauing got by his grant a sufficient portion of sa∣tisfactory workes, out of the common stocke, they are fre••d thereby from satisfying Gods Iustice, by their owne workes. Which is a rare priviledge no doubt.

4. The fourth meanes is by another liuing mans satisfacti∣on for them. For not onely the superabundant works of Christ and Saints departed: but the good workes of iust men aliue will satisfie for another, being done with that in∣tent. So great is God's clemency towards good Catho∣liques, that, though one man cannot confesse, nor be contrite for another; yet satisfie he may the Iustice of God for his sinnes. Both these meanes are grounded vpon pregnant places of Scripture. Gal. 6. 2. Bea••e yee one anothers burthen, that is, satisfie one for another. Againe 2 Cor. 12. 15. I will most gladly bestow and be bestowed for your sakes: that is, to sa∣tisfie for your sinnes. Againe 2 Tim. 2. 10. I suffer all things for the Elects sake: that is, that my sufferings may be their satisfa∣ctions. So Col. 1. 24. I reioyce in my sufferings for you and ful∣fill the rest of the afflictions of Christ in my flesh, for his bodies sake, which is the Church. That is. My sufferings with Christ's sufferings make vp a Treasurie for the Church, that such as want of their owne, may make vse of his satisfaction and mine. Againe Rom. 12. 15. We being many are one anothers Mem∣bers Ergo, We may impart sati••factory workes one to another, as one member doth heate to another. To conclude. 'Tis in our Creede, I beleeue a communion of Saints. Ergo, There is a communion of satisfactions. And so the point is very fitly pro∣ued. Whereby it appeares that the Ch••l••ren of the Romish Church are reasonable well prouided of Meanes to recom∣pense God's, Iustice, and redeeme the Temporall punishment of their sinnes in this life.

The other degree of the temporall punishment is in the life to come, namely, in ••urgatory, whereinto all they drop who die in Veniall Sinnes, the fault whereof was not forgiuen in this Life; or in Mortall Sinnes, the fault whereof was forgi∣uen

in this Life; but full satisfaction was not made for the punishment before death. Such must fry awhile in Purgatory longer or shorter time according as their Sinnes are more or lesse haynous; or as Mens hearts on Earth be more or lesse pitifull towards them. But howeuer there they must be till the Temporall Punishment of their Sinnes be fully suffered: or bought out by something else that may satisfie God's Iu∣stice.

This Punishment of Sinne inflicted in Purgatory, is twofold.

1. Poena Damni. of Losse (viz.) of the beautifull vision of God, and ioyes of Heauen.

2. Poena sensus. of sense or smart. viz. The bitter paines of God's wrath sensibly tormenting the Powers of the Soule, infli∣cted vpon them either immediatly by God himselfe, or by the mi∣nistery of the diuels as his Instruments.

For 'tis a doubt not yet resolued among the Patrons of Purgatory, whether the Diuels haue not to doe there also as well as in hell. But whether their Tormentours be Diuels or not, this is agreed vpon, that the Torment and Punishment which the Soules do suffer in Purgatory, is for the Substance of it the very same with the Torments of Hell, differing on∣ly from it in continuance. Those of Purgatory be temporall, these of Hell aeternall. Well now, such as haue not bestirred themselues then, well in this Life to make all euen by full sa∣tisfactions, such must be arrested in the mid way to Heauen, and cast into this Prison. Out of which two Meanes there be to be deliuered.

1. By suffering all this temporall punishment for so many yeares and dayes as 'tis to continue. How many that is, you must inquire of S^t Michael, the Church knowes not that. But yet sure shee is, that many Soules shall continue in Pur∣gatory till the day of Iudgement, so there shallbe the same pe∣riod of the World, and of their Torments. These haue a hard time of it; 'tis easier haply with others. But be it as 'twill be, such as these pay the vtmost farthing, where they endure

in the flames of Purgatory, so long till the time of their whole punishment be runne out. Then God is satisfied, and they de∣liuered.

2. By buying out this punishment by some other satisfactory price. For although God could so haue ordered it, that e∣uery Soule being once in Purgatory, should suffer all the Temporall punishments due: yet he is content to bee in∣treated to commute poenance, and take some other valueable consideration by way of satisfaction for this punishment. But this satisfactory payment cannot be made by the Soules themselues: it must be made by some on Earth for them. which is done. 1. Either by laborious workes of any one iust and godly Catholique, whether he be a friend of the de∣ceased, or other touched with a charitable pitty toward a poore soule. Who by store of deuout prayers, Almes, Masses, Pilgrimages, founding of Coue••ts and Hospitals, &c. may procure a gaole-deliuery for that soule for which he intends those good workes. 2. Or by the Pope who is purse-bea∣rer to the Church, and hath the Treasurie thereof vnder Lock and Key. He now, though he cannot directly absolue the Soules in Purgatory from their punishment, as he can Men liuing on the Earth, yet he may helpe them another way by bestowing on them so much of the superfluous sufferings of Christ and of the Saints, that thereby God's Iustice may be satisfied, for the whole punishment, which otherwise they should haue endured. Yea such is the power of his Indulgen∣ces to infuse a vertue into such and such Alt••••▪ Shrines, 〈◊〉〈◊〉 &c. that whosoeuer shall frequent such places, or vse such prayers, all Complements duely obserued: he may at his pleasure free one, two, three, or more soules our of Purgato∣ry. Nay did not Couetousnes coole the heare of his Apo∣stolical Charity, he might so bountifully powre out the Trea∣sures of the Church vpon these prisoners in Purgatory, that they should all haue enough to weigh down the feales, & de∣serue a passe-port for Heauen. Such efficacie there is in that spirituall Picke locke which the Pope hath in keeping. All

which is very properly proued by the former places of Scri∣pture, and others also, were it needfull now to alleage them. But thus we see the Catholiques are euery way furnished for satisfactions, that what Christ hath not done for them, they can doe for themselues, either to suffer and ouercome the Temporall punishments of their Sinnes, or else, which is the ea∣sier course, to buy out that punishment at a valuable price of other satisfactionary workes, wherewith Gods Iustice shalbe abundantly contented. Now whereas those whom they terme Heretiques, cry out aloud that such satisfactions to God's Iustice be indeed no Satisfactions at all, because they are no wayes equall vnto the offence committed: and so no full recompence of wrong offered vnto God: for the assoiling of this doubt, they giue vs this distinction very necessary to be obserued. Satisfaction is double.

1. Iustitiae: ex rigore Iustitiae, ad absolutam & perfectam Aequalitatem Quantitatis. That is. There is a Satis∣faction of Iustice consisting in a perfect aequality between the offence and wrong, and the recompence made, when so much is done, or suffered, as the offended party can in iu∣stice exact. Now they grant that Man cannot satisfie God in this sort in rigour of Iustice. Only Christ hath satisfi∣ed so; for vnto such a satisfaction it is required that it be done.

1. Ex proprijs. By that which is our owne.

2. Ex indebitis. By that which is not debt of it selfe.

3. Ad aequalitatem. By that which is of aequall worth and value. Now none of these wayes can our satisfaction passe in strict Iustice Because whatsoeuer we haue, 'tis God's free gift: whatsoeuer we can doe, 'tis our due Obedience, & when we haue done all, yet we cannot by any finite act doe such honour to God, as shalbe equall to that iniury we haue offe∣red to his infinite Maiestie. Euen the right of Nature teach∣eth. as Bellarmine grants, That Man cannot parca reddere Deo, giue him quid pro'quo.

2. Acceptationis facti ex Gratiâ donante ad imperfectam

Aequalitatem Proportionis & ex Condigno. i, e. There is a satisfaction of fauourable acceptance, wherein there is a kinde of imperfect Proportion betweene the offence and the recompence, when so much is done or suffered, as God is con∣tent in gentlenes to take for good satisfaction. Thus then a man may satisfie God's Iustice, because God giues him grace to doe so much as he will accept for satisfactiō. Which Grace is threefold.

1. The Grace of Iustification, whereby the Holy Ghost dwels in vs and we are made Members of Christ, and Christ is become our Head. By meanes of which vnion with Christ, and inhabitation of the Spirit, it comes to passe that our workes haue a singular vertue. For Christ com∣municates vnto vs his satisfaction▪ and by merits of them, makes our Workes meritorious and satisfactorie vnto God.

So that whereas all things whatsoeuer we could haue done, where of no worth at all in the sight of God: now Christ hath deserued such a Grace for vs that the spotted ragges of our righteousnes and good workes being tincta Christi sanguine (i. e.) died in the bloud of Christ receaue such a colour, that they will passe for reasonable good cloth. In a word, our money is now good siluer which be∣fore was but brasse. Againe, because the holy Ghost dwels in the just, Ergo (as Bellar: profoundly argues) their Workes proceeding from the Holy Ghost haue [quandam infinitatem] a kind of infinitenes in them, and thereby, quandam aequalita∣tem, a kind of aequality with the injury which by sinning we of∣fered vnto God. Euen as a man may say, that a fly or a spy∣der is a kind of infinite Creature because 'tis of Gods making: and God you know is infinite. This is the first Grace of Iustification. The 2 ye may call.

2 The Grace of Euangelicall Counsailes. For although God might of right challenge all our workes as due vnto him: yet so it is that he commands not all, but onely per∣suades and exhortes vnto some▪ By which bounty of God,

it comes to passe that we haue certaine workes Propria & indebita, of our owne which we owe him not; and by these we onely make satisfaction. Yea such is the bounty of God that he suffers vs to merit by those things which be of his free gift, and is willingly content that what we receaue at his hand, we giue it him backe againe for a satisfactorie payment to his Iustice. Which is very strange I tell you.

3 Lastly one Grace more God giues vs. Namely. When hee pardons the fault he remoues the aeternity of the Pu∣nishment, and makes it Temporall that so it may be more easily satisfied for. All which particulars and Priui∣ledges are sure and certaine, because the Catholique Doctors haue firmely proued them out of their owne heads with∣out the helpe of the Scripture. So then they are agreed. That our workes are not satisfactorie in Rigour of Iustice: but on∣ly in favourable acceptance, by grace giuen to doe them, and Gods clemency in accepting them being done.

Notes

• * 1.1

  2 Conclu•••••••• proued.
• * 1.2

  Phil. 4. ••.
• * 1.3

  Deut. 5. 6.