Objections 23 & 24: Reason to boast – Whitby’s refutation of Arguments in favor of irresistible grace
VIII. OBJECTION TWENTY-THREE and TWENTY-FOUR That by this doctrine we administer occasion of boasting to all that are converted and saved, by attributing their conversion and salvation partly to their works; whereas the apostle says, 'by grace are we saved, NOT OF WORK?, lest any man should boast. Moreover, according to the same doctrine, the whole story of conversion will not be due to God, because man co-operates with him; whereas the divine wisdom hath so contrived the business of our salvation, that ' no flesh should glory in his sight '. (1 Corinthians 1:29)
ANSWER. To the first part of the objection taken from Ephesians 2:8, , I have already given a full answer, by showing that these words, ' are we saved by grace through faith' bear this sense, that through the saving grace of God appearing to us by the preaching of the gospel, and believed by us, we are put into a state of salvation; and that all this is done to any church or nation, through the free grace and mercy of God, without any thing done by them antecedently to this grace; and more especially by showing, that though our actual salvation depend upon good works, or on sincere obedience to be performed after faith, yet is all boasting utterly excluded upon several accounts; (i.) because that revelation which contains the matters of our faith, and all the powerful motives to embrace it, and all those miracles which rendered that revelation highly credible, and so engaged us to believe it, is the free gift of God.
(ii.) Because the good works we do, proceed not from ourselves, but are the fruits of that faith, which, in the sense now mentioned, is the gift of God, and from that word and Spirit of God which works in us both to will and to do of his good pleasure. As therefore the apostle says of the gift of tongues and prophecy, ' what (gift) hast thou which thou hast not received; and if thou hast received it, wherefore dost thou boast as if thou had not received it?' so may we here; What faculty of believing, or willing what is good, hast thou which thou hast not received i What motive thus to will, or to believe, which hath not been vouchsafed by the free grace of God: What good work dost thou when this grace hath made thee willing, but in the strength of God, and by the aid of that good Spirit by whom we are " strengthened with might in the 'inward man to do his will?"
And if thou hast received strength from God for the performance of them, wherefore dost thou boast? This being the apostle's rule — that we can boast of nothing but that which we have not received.
Secondly. Though God is pleased to require of us to be willing, yea to 'cease to do evil, and to learn to do well,'(Isaiah 1:16-18), to qualify us for his mercy in the pardon of our sins, to make our faith the condition of justification, aim our good works the condition of salvation; yet is all boasting utterly excluded; because it is still of grace that any of these things do find acceptance.
It is of preventing and exciting grace that we thus will, chose and refuse; of assisting grace, that we are enabled to perform that will, and persist in this choice, or refuse; and of true mercy, that the pardon of all our crimson sins is annexed to so doing; it is of grace that faith is imputed to justification, 'THAT IT MIGHT BE OF GRACE.' (Romans 4:16) It also is of grace that our imperfect works are accounted good, and are at all rewarded by God. Now upon what account can any of us boast of doing that which in itself deserves condemnation, though through grace it finds acceptance? Boasting, says the apostle, is not ' excluded by the law of works,' (Romans 3:27) Because to him that works, the reward is not reckoned of grace but of debt;' (Romans 4:4) Grace and works that deserve justification and salvation, being perfectly opposite one to another; but it is, says he, excluded "by the law of faith.”
Where therefore the acceptance of the act to such a purpose is of free grace; where the reward is still of grace and not of debt; where it is given on the account of works imperfect, and deserving nothing from God,' — there boasting is excluded.
Thirdly. Observe, that the scripture plainly grants that there is 'MATTER OF GLORYING,' in things done by the assistance of the grace God, and it is for the glory of a man to do them. St. Paul says 'it were better for him to die, than that any man should make void HIS BOASTING,' in preaching the gospel without charge. 1 Corinthians 9:15-16. Yea, he swears that 'no man should stop HIS BOASTING in that kind. 2 Corinthians 11:10. And in behalf of all his fellow- workers, or apostles, he says, 'this is our BOASTING, or rejoicing, in the testimony of our conscience.' (2 Corinthians 1:12) And the advice he gives to all Christians 'let every man approve his own work (to his own conscience) and then shall he have BOASTING, or rejoicing, in himself, and not in another! (Galatians 6:4)
The glorying therefore, which the apostle elsewhere doth reject and exclude, is only that of the merit of our works, or their sufficiency to procure the justification of a sinner, (Romans 3:27-4:2) or that which does exclude the help and the assistance of the grace of God in Christ. (1 Corinthians 1:29-31)
To proceed then to that second part of this objection, that " by our doctrine the glory of our conversion will not be wholly due to God, because man co-operates with him;" this, will be sufficiently accounted for by observing that the principle by which man co-operates with him in this work is derived from him, and all the motives which excite this principle to act, arise purely from God's preventing and exciting grace. Now where both the principleof acting, and the sole motives to act, are from God alone, there the whole glory of the Action must be due to him alone. Thus though wealth is the fruit of industry, and it is the 'diligent hand that makes rich;' yet because God gives ' the power to get wealth,' and it is his blessing of our enterprises which make rich the glory of it is due to God alone; and we must say with David, " riches and honor come of thee, and of thine own have we given thee; all this store cometh of thy hand, and it is all thine own.'' (1 Chronicles 29:12-16)
After all our industry to find out wisdom, and to search for her as for hid treasure, we must give the all wise God the glory of all the wisdom we attain to, as knowing that " the Lord giveth wisdom, out of his month cometh understanding." Thus St. Paul says, 'I labor more abundantly than they alI;(1 Corinthians 15:10) and yet ascribes all to 'the grace of God that was in him:' (1 Corinthians 3:6-7) and though ' Paul did plant, and Apollos water, yet because God gave the increase; neither, says he, 'Paul or Apollos to be deemed anything, but all must be ascribed to God that gives the increase."
So when the Apostle says, " it is not of him that wills, nor of him that runs, but of God that shows mercy," (Romans 9:16) most of the Fathers descant thus upon those words, "'it is not of him that wills, nor of him that runs only, but of' God that 'shows mercy, and crowns the work by his assistance;' for otherwise," say, they, "it cannot be our duty either to will or run, provided we can neither by willing, nor by running, do anything to incline God to show mercy. And why then doth God blame us for not willing, (Matthew 23:37, John 5:40) and require us to run that we may obtain (1 Corinthians 9:24, Hebrews 12:1) And whereas against this it is objected, that "according to this interpretation it might be said, it is not of God that shows mercy only, but of men who wills and runs ;" Origen, St. Chrysostom, and Theophyaet answer, that " this follows not, because man's willing and running would not avail without the divine aid to enable him to run, and his grace and mercy to accept his running ; and therefore, according to the custom of the scripture,' the effect" is to be ascribed to the chief agent only, as when it is said, ' except the Lord build the house, they labor in vain that build it'. (Psalm 127:1)
Secondly. Our Lord and his apostles often commend the good actions of men, and Christ will at last say to the righteous man, 'well done, than good and faithful servant.' Therefore he that turns from his evil ways, and does that which is right m the sight of God, is commendable, and does that which is praise-worth. For God does not judge of things or persons otherwise than they are.
If this then be the consequence charged upon our opinion, that "it makes some praise belong to the convert and the believer," God himself owns the truth of it, by requiring us to do what is honorable and praise-worthy, (Philippians 4:8) to suffer our conscience towards God, 'FOR this is thankworthy (1 Peter 2:19-20) and saying, that our faith 'wilt be found to our praise, honor and glory at the revelation of Christ Jesus' (1 Peter 1:7)
The contrary doctrine is liable to this just exception, that it does consequentially assert, that no thanks are due for any kindness received, if he to whom it is done be not merely passive, and if he that receives a kindness be but so much is active in receiving or accepting it, the glory of it redounds to him rather than to the benefactor; so that we must not expect from Christ the praise and glory of feeding his hungry members, unless we put the meat into their mouths; or of ' clothing them when naked,' unless We put the clothes upon them; or of receiving them into our houses, though we do invite and open the door for them, unless we force them in: that he who gives a prisoner money sufficient to pay off his debt, is not to have the glory of his release, if he require the prisoner to tell out, and deliver the money to the creditor; and that the prince who pardons his condemned subject, upon condition that he will plead his pardon, is not to have the sole glory of that pardoning mercy. " And the true consequence from this is," saith Dr. Claget, " that the glory of God's grace wholly depends upon the sullenness and obstinacy of men, and that the only way to advance it, is by a stout opposition and spiteful resistance of it." Part 2. p. 208.
ANSWER. To the first part of the objection taken from Ephesians 2:8, , I have already given a full answer, by showing that these words, ' are we saved by grace through faith' bear this sense, that through the saving grace of God appearing to us by the preaching of the gospel, and believed by us, we are put into a state of salvation; and that all this is done to any church or nation, through the free grace and mercy of God, without any thing done by them antecedently to this grace; and more especially by showing, that though our actual salvation depend upon good works, or on sincere obedience to be performed after faith, yet is all boasting utterly excluded upon several accounts; (i.) because that revelation which contains the matters of our faith, and all the powerful motives to embrace it, and all those miracles which rendered that revelation highly credible, and so engaged us to believe it, is the free gift of God.
(ii.) Because the good works we do, proceed not from ourselves, but are the fruits of that faith, which, in the sense now mentioned, is the gift of God, and from that word and Spirit of God which works in us both to will and to do of his good pleasure. As therefore the apostle says of the gift of tongues and prophecy, ' what (gift) hast thou which thou hast not received; and if thou hast received it, wherefore dost thou boast as if thou had not received it?' so may we here; What faculty of believing, or willing what is good, hast thou which thou hast not received i What motive thus to will, or to believe, which hath not been vouchsafed by the free grace of God: What good work dost thou when this grace hath made thee willing, but in the strength of God, and by the aid of that good Spirit by whom we are " strengthened with might in the 'inward man to do his will?"
And if thou hast received strength from God for the performance of them, wherefore dost thou boast? This being the apostle's rule — that we can boast of nothing but that which we have not received.
Secondly. Though God is pleased to require of us to be willing, yea to 'cease to do evil, and to learn to do well,'(Isaiah 1:16-18), to qualify us for his mercy in the pardon of our sins, to make our faith the condition of justification, aim our good works the condition of salvation; yet is all boasting utterly excluded; because it is still of grace that any of these things do find acceptance.
It is of preventing and exciting grace that we thus will, chose and refuse; of assisting grace, that we are enabled to perform that will, and persist in this choice, or refuse; and of true mercy, that the pardon of all our crimson sins is annexed to so doing; it is of grace that faith is imputed to justification, 'THAT IT MIGHT BE OF GRACE.' (Romans 4:16) It also is of grace that our imperfect works are accounted good, and are at all rewarded by God. Now upon what account can any of us boast of doing that which in itself deserves condemnation, though through grace it finds acceptance? Boasting, says the apostle, is not ' excluded by the law of works,' (Romans 3:27) Because to him that works, the reward is not reckoned of grace but of debt;' (Romans 4:4) Grace and works that deserve justification and salvation, being perfectly opposite one to another; but it is, says he, excluded "by the law of faith.”
Where therefore the acceptance of the act to such a purpose is of free grace; where the reward is still of grace and not of debt; where it is given on the account of works imperfect, and deserving nothing from God,' — there boasting is excluded.
Thirdly. Observe, that the scripture plainly grants that there is 'MATTER OF GLORYING,' in things done by the assistance of the grace God, and it is for the glory of a man to do them. St. Paul says 'it were better for him to die, than that any man should make void HIS BOASTING,' in preaching the gospel without charge. 1 Corinthians 9:15-16. Yea, he swears that 'no man should stop HIS BOASTING in that kind. 2 Corinthians 11:10. And in behalf of all his fellow- workers, or apostles, he says, 'this is our BOASTING, or rejoicing, in the testimony of our conscience.' (2 Corinthians 1:12) And the advice he gives to all Christians 'let every man approve his own work (to his own conscience) and then shall he have BOASTING, or rejoicing, in himself, and not in another! (Galatians 6:4)
The glorying therefore, which the apostle elsewhere doth reject and exclude, is only that of the merit of our works, or their sufficiency to procure the justification of a sinner, (Romans 3:27-4:2) or that which does exclude the help and the assistance of the grace of God in Christ. (1 Corinthians 1:29-31)
To proceed then to that second part of this objection, that " by our doctrine the glory of our conversion will not be wholly due to God, because man co-operates with him;" this, will be sufficiently accounted for by observing that the principle by which man co-operates with him in this work is derived from him, and all the motives which excite this principle to act, arise purely from God's preventing and exciting grace. Now where both the principleof acting, and the sole motives to act, are from God alone, there the whole glory of the Action must be due to him alone. Thus though wealth is the fruit of industry, and it is the 'diligent hand that makes rich;' yet because God gives ' the power to get wealth,' and it is his blessing of our enterprises which make rich the glory of it is due to God alone; and we must say with David, " riches and honor come of thee, and of thine own have we given thee; all this store cometh of thy hand, and it is all thine own.'' (1 Chronicles 29:12-16)
After all our industry to find out wisdom, and to search for her as for hid treasure, we must give the all wise God the glory of all the wisdom we attain to, as knowing that " the Lord giveth wisdom, out of his month cometh understanding." Thus St. Paul says, 'I labor more abundantly than they alI;(1 Corinthians 15:10) and yet ascribes all to 'the grace of God that was in him:' (1 Corinthians 3:6-7) and though ' Paul did plant, and Apollos water, yet because God gave the increase; neither, says he, 'Paul or Apollos to be deemed anything, but all must be ascribed to God that gives the increase."
So when the Apostle says, " it is not of him that wills, nor of him that runs, but of God that shows mercy," (Romans 9:16) most of the Fathers descant thus upon those words, "'it is not of him that wills, nor of him that runs only, but of' God that 'shows mercy, and crowns the work by his assistance;' for otherwise," say, they, "it cannot be our duty either to will or run, provided we can neither by willing, nor by running, do anything to incline God to show mercy. And why then doth God blame us for not willing, (Matthew 23:37, John 5:40) and require us to run that we may obtain (1 Corinthians 9:24, Hebrews 12:1) And whereas against this it is objected, that "according to this interpretation it might be said, it is not of God that shows mercy only, but of men who wills and runs ;" Origen, St. Chrysostom, and Theophyaet answer, that " this follows not, because man's willing and running would not avail without the divine aid to enable him to run, and his grace and mercy to accept his running ; and therefore, according to the custom of the scripture,' the effect" is to be ascribed to the chief agent only, as when it is said, ' except the Lord build the house, they labor in vain that build it'. (Psalm 127:1)
Secondly. Our Lord and his apostles often commend the good actions of men, and Christ will at last say to the righteous man, 'well done, than good and faithful servant.' Therefore he that turns from his evil ways, and does that which is right m the sight of God, is commendable, and does that which is praise-worth. For God does not judge of things or persons otherwise than they are.
If this then be the consequence charged upon our opinion, that "it makes some praise belong to the convert and the believer," God himself owns the truth of it, by requiring us to do what is honorable and praise-worthy, (Philippians 4:8) to suffer our conscience towards God, 'FOR this is thankworthy (1 Peter 2:19-20) and saying, that our faith 'wilt be found to our praise, honor and glory at the revelation of Christ Jesus' (1 Peter 1:7)
The contrary doctrine is liable to this just exception, that it does consequentially assert, that no thanks are due for any kindness received, if he to whom it is done be not merely passive, and if he that receives a kindness be but so much is active in receiving or accepting it, the glory of it redounds to him rather than to the benefactor; so that we must not expect from Christ the praise and glory of feeding his hungry members, unless we put the meat into their mouths; or of ' clothing them when naked,' unless We put the clothes upon them; or of receiving them into our houses, though we do invite and open the door for them, unless we force them in: that he who gives a prisoner money sufficient to pay off his debt, is not to have the glory of his release, if he require the prisoner to tell out, and deliver the money to the creditor; and that the prince who pardons his condemned subject, upon condition that he will plead his pardon, is not to have the sole glory of that pardoning mercy. " And the true consequence from this is," saith Dr. Claget, " that the glory of God's grace wholly depends upon the sullenness and obstinacy of men, and that the only way to advance it, is by a stout opposition and spiteful resistance of it." Part 2. p. 208.
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