This statement is nonsensical. How is “working and toiling” any different than “eagerly and honestly” seeking to overcome sin? This is just semantics.
What St. Clement should have said (in order to properly understand the distinction between works that flow from faith and works that do not) is to look for the motive behind the works. If the motive is to please God then it is faith, since one will not seek to please a God they do not believe in. If the motive is to gain or bolster their own status within their community (or some other self serving purpose) then it is not faith. We see this revealed in the discourse between Jesus and the Pharisees.
Just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him In love
He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will (Ephesians 1:4-5).
This passage merely shows predestination is true, nothing more or less. So it may be used to support either yours or my own perspective. However, we may at least start by knowing those who will respond to and cooperate with grace and endure to the end were predestined for salvation before the founding of the world.
Now the question turns to the mechanics of election. Either God looked down the tunnel of time and saw our future choices, electing accordingly, or we were elected by eternal decree.
If we say God looked down the tunnel of time to see what our choice would be before formulating His elective decree, it then is really our choice not God’s. Even if there is such a thing as the universal enablement you posit it is still ultimately our choice. We decide not God, and grace is no longer grace but something less.
*For by grace you have been saved through faith; and that not of yourselves, it is the gift of God;
not as a result of works, so that no one may boast.
For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them (Ephesians 2:8-10).*
The grace that saves is not of ourselves, not a result of works.
*Who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began (2 Timothy 1:9).
And we know that all things work together for good to those who love God, to those who are the called according to His purpose. For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified (Romans 8:28-30).
All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out (John 6:37).*
The following is a excerpt from John Calvin, the Institutes on the Christian Religion:
*THE covenant of life not being equally preached to all, and among those to whom it is preached not always finding the same reception, this diversity discovers the wonderful depth of the Divine judgment. Nor is it to be doubted that this variety also follows, subject to the decision of God’s eternal election. If it be evidently the result of the Divine will, that salvation is freely offered to some, and others are prevented from attaining it—this immediately gives rise to important and difficult questions, which are incapable of any other explication, than by the establishment of pious minds in what ought to be received concerning election and predestination—a question, in the opinion of many, full of perplexity; for they consider nothing more unreasonable, than that, of the common mass of mankind, some should be predestinated to salvation, and others to destruction. But how unreasonably they perplex themselves will afterwards appear from the sequel of our discourse. Besides, the very obscurity which excites such dread, not only displays the utility of this doctrine, but shows it to be productive of the most delightful benefit. We shall never be clearly convinced as we ought to be, that our salvation flows from the fountain of God’s free mercy, till we are acquainted with His eternal election, which illustrates the grace of God by this comparison, that He adopts not all promiscuously to the hope of salvation, but gives to some what He refuses to others.
Ignorance of this principle evidently detracts from the Divine glory, and diminishes real humility. But according to Paul, what is so necessary to be known, never can be known, unless God, without any regard to works, chooses those whom He has decreed. “At this present time also, there is a remnant according to the election of grace. And if by grace, then it is no more of works; otherwise, grace is no more grace. But if it be of works, then it is no more grace; otherwise, work is no more work.” If we need to be recalled to the origin of election, to prove that we obtain salvation from no other source than the mere goodness of God, they who desire to extinguish this principle, do all they can to obscure what ought to be magnificently and loudly celebrated, and to pluck up humility by the roots. In ascribing the salvation of the remnant of the people to the election of grace, Paul clearly testifies, that it is then only known that God saves whom upon which there can be no claim. They who shut the gates to prevent anyone from presuming to approach and taste this doctrine, do no less injury to man than to God; for nothing else will be sufficient to produce in us suitable humility, or to impress us with a due sense of our great obligations to God. Nor is there any other basis for solid confidence, even according to the authority of Christ, who, to deliver us from all fear, and render us invincible amidst so many dangers, snares, and deadly conflicts, promises to preserve in safety all whom the Father has committed to His care. *
fordham.edu/halsall/mod/calvin-predest.html
