Originally therefore, and in it self, we hold that this reward proceedeth merely from Gods free bounty and mercy: but accidentally, in regard that God hath tied himself by his word and promise to confer such a reward, we grant that it now proveth in a sort to be an act of justice. even as in forgiving of our sins (which in it self all men know to be an act of mercy) he is said to be faithful and just, 1 Joh. 1.9. namely, in regard of the faithful performance of his promise. For promise, we see, amongst honest men is counted a due debt. but the thing promised being free, and on our part altogether undeserved, if the promiser did not perform, and proved not to be so good as his word; he could not properly be said to do me wrong, but rather to wrong himself, by impairing his own credit. And therefore Aquinas himself confesseth, bthat God is not hereby simply ⟨p. 495⟩made a debtor to us, but to himself; in as much as it is requisite that his own ordinance should be fulfilled. Thus was Moses careful to put the children of Israel in mind touching the Land of Canaan (which was a type of our eternal habitation in Heaven) that it was a Land of promise, and not of merit: which God did give them to possess, not for their righteousness, or for their upright beart, but that he might perform the word which he sware unto their Fathers, Abraham, Izhak, and Jacob, (Deut. 9.5.) Whereupon the Levites say, in their prayer unto God, Nehem. 9.8. Thou madest a covenant with Abraham, to give unto his seed the Land of the Canaanites; and hast performed thy word, because thou art JUST. Now because the Lord had made a like promise of the Crown of life to them that love him: (Jam. 1.12.) therefore S. Paul doth not stick in like manner to attribute this also to Gods justice. Henceforth (saith he, 2 Tim. 4.8.) is laid up for me the crown of righteousness, which the Lord, the righteous Judge, shall give me at that day: and not to me only, but unto all them also that love his appearing. Upon which place, Bernard, in his book of Grace and Free-will, saith most sweetly. cThat therefore which Paul expecteth, is a crown of righteousness, but of Gods righteousness, not his own. For it is just that he should give what he oweth, and he oweth what he hath promised: and this is the righteousness of God, of which the Apostle presumeth, the promise of God.
Originally therefore, and in it selfe, we hold that this reward proceedeth meerely from Gods free bountie and mercie: but accidentally, in regard that God hath tied himselfe by his word and promise to conferre such a reward, we grant that it now proveth in a sort to be an act of justice. even as in forgiving of our sins (which in it selfe all men know to be an act of mercie) he is said to be faithfull and just, 1 Ioh. 1.9. namely, in regard of the faithfull performance of his promise. For promise, we see, amongst honest men is counted a due debt. but the thing promised being free, and on our part altogether undeserved, if the promiser did not performe, and proved not to be so good as his word; he could not properly be said to doe me wrong, but rather to wrong himself, by impairing his own credit. And therfore Aquinas himselfe confesseth, bthat God is not hereby simply ⟨p. 495⟩made a debter to us, but to himselfe; in as much as it is requisite that his owne ordinance should be fulfilled. Thus was Moses carefull to put the children of Israel in minde touching the Land of Canaan (which was a type of our eternall habitation in Heaven) that it was a Land of promise, and not of merit: which God did give them to possesse, not for their righteousnesse, or for their upright beart, but that he might performe the word which he sware unto their Fathers, Abraham, Izhak, and Iacob, (Deut. 9.5.) Whereupon the Levites say, in their praier unto God, Nehem. 9.8. Thou madest a covenant with Abraham, to give unto his seed the Land of the Canaanites; and hast performed thy word, because thou art IUST. Now because the Lord had made a like promise of the Crowne of life to them that love him: (Iam. 1.12.) therefore S. Paul doth not sticke in like manner to attribute this also to Gods justice. Henceforth (saith he, 2 Tim. 4.8.) is laid up for me the crowne of righteousnesse, which the Lord, the righteous Iudge, shall give me at that day: and not to me only, but unto all them also that love his appearing. Upon which place, Bernard, in his booke of Grace and Free-will, saith most sweetly. cThat therefore which Paul expecteth, is a crowne of righteousnesse, but of Gods righteousnesse, not his owne. For it is just that he should give what he oweth, and he oweth what he hath promised: and this is the rightusnesse of God, of which the Apostle presumeth, the promise of God.
- bNon sequitur, quòd Deus efficiatur simplicitèr debitor nobis, sed sibi ipsi; in quantum debitum est, ut sua ordinatio impleatur. Thom. 1.2. Quaest. 14. art. 1. ad 3.
- cEst ergo quā Paulus expectat, corona justitiae, sed justitiae Dei, non suae. Justum quippe est ut reddat quod debet; debet autem quod pollicitus est. Et haec est justitia Dei, de quâ praesumit Apostolus, promissio Dei. Bern. li. de Gratia, & libero arbitrio.Est ergo quā Paulus expectat, corona justitiae, sed justitiae Dei, non suae. Iustum quippe est ut reddat quod debet; debet autem quod pollicitus est. Et haec est justitia Dei, de quâ praesumit Apostolus, promissio Dei. Bern. li. de Gratia, & libero arbitrio.
