Cap. 6 Arg. 4: Internal grace reduced to human wills—first inconvenience against Paul
The same Corvinus so defends inward life-giving grace as laid open to all by an ordinary law that he reduces the very difference why one person in fact shares that grace and another does not to a difference of human wills, not to the divine good pleasure. Indeed he says it is certain that no one's conversion is precisely intended by God. But however much this flatters human reason, it still runs against divine Scripture and can be crushed by plain inconveniences. If we grant that either the outward gospel call, or the inward and effectual infusion of regenerating grace, is given and denied according to different human dispositions or operations, then first it would follow that free choice in the corrupted state, not yet lit by gospel light, can so well use its natural gifts that God is bound—by the ordinary law his own goodness dictates to him—to give spiritual grace to the natural man. That is against the Apostle: if it is from works, grace is no longer grace (Romans 11:6). We would receive it not by the pity of the giver, but by the equity of a repayor, as Fulgentius says in On the Incarnation and Grace of Christ, chapter 18.
Latin
Idem Corvinus internam gratiam vivificantem ita ex ordinaria lege omnibus expositam tuetur, ut ipsum discrimen cur hic de facto particeps talis gratiae evadat, ille non evadat, ad discrimen humanarum voluntatum reducat, non ad beneplacitum Divinum. Imo Certum esse, ait, nullius conversionem praecise a Deo intendi. Verum utcunque haec adblandiantur rationi humanae, tamen contrariantur Scripturae Divinae, & incommodis manifestis obrui possunt. Nam si admittamus vel exteriorem vocationem Evangelicam, vel interiorem & efficacem infusionem gratiae regenerantis, dari & negari pro diversis hominum dispositionibus aut operationibus; Primo sequeretur, liberum arbitrium in statu corrupto, Evangelica luce nondum collustratum, posse adeo bene uti donis suis naturalibus, ut Deus inde secundum legem ordinariam, a bonitate sua sibi dictam, teneatur homini animali spiritualem gratiam impertire. At hoc est contra Apostolum dicentem, Si ex operibus, gratia non est gratia, Rom. xi. 6. Non enim miseratione tribuentis, sed aequitate retribuentis eam acciperemus, ut loquitur Fulgentius De Incarn. & grat. Christi, cap. 18.