The Institution of Christian Religion

They further say: that if both virtues and vices proceed not of free choice of will, it is not reasonable that either punishment should be laid upon man or reward given to him. This argument, although it be Aristoteles, yet I grant is in some places used by Chrysostom and Hierome. But that it was a common argument with the Pelagians, Hierome him self hideth not,¹ and also rehearseth it in their own words. If the grace of God work in us: then it, not we that labour, shall be crowned. Of punishments I answer, that they are justly laid upon us from whom the guiltiness of sin proceedeth. For what matter maketh it, whether sin be done by free or bond judgement, so it be done by voluntary lust: specially sith man is hereby proved a sinner, for that he is under the bondage of sin. As to the rewards of righteousness: a great absurdity forsooth it is, if we confess that they hang rather upon Gods bountifulness, than upon our own deservings. Howe oft find we this thing repeated in Augustine: that God crowneth not our deservings, but his own gifts: and that they are called rewards, not as due to our deservings, but such as are rendered to the graces already bestowed upon us? Wisely in deed they note this, that now there remaineth no place for deservings, if they come not out of the fountain of free will: but where they reckon that which we say so far differing from trueth they are much deceived.² For Augustine doubteth not, commonly to teach for necessary, that which they think so unlawful to confess, as where he saith: What be the merits of any men what so ever they be? when he cometh, not with due reward, but with free grace, then he alone being free, and that maketh free from sin? He findeth all men sinners.³ Again, If that shall be rendered to thee that is due to thee; thou art to be punished: what is done then? God hath not given thee punishment which is due, butte giveth thee grace which is not due. If thou wilt be estranged from grace, boast of thy deservings.⁴ Again: Thou art nothing by thy self. Since are thine, butte deservings are Gods, punishment is due to thee: and when reward cometh, he shall crown his own gifts, and not thy deservings. And in the same meaning in an other place, he teacheth that grace is not of deserving, butte deserving of grace.