Jonathan Edwards Selected Shor
10. The doctrine of men's being the determining causes of their own virtue, teaches them not to do so much as even the proud Pharisee did, who thanked God for making him to differ from other men in virtue, Luke 18.
See Gen. 41:15-16; Job 11:12; Dan. 2:25, etc.; 2 Cor. 3:5-6; 2 Cor. 4:7; 2 Cor. 10:17.
Pro. 20:12, "The hearing ear, and the seeing eye, the Lord hath made, even both of them;" compared with many parallel places that speak about God's giving eyes to see, and ears to hear, and hearts to understand, etc.
11. The Arminian doctrine, and the doctrine of our new philosophers, concerning habits of virtue being only by custom, discipline, and gradual culture, joined with the other doctrine, that the obtaining of these habits in those that have time for it, is in every man's power, according to their doctrine of the freedom of will, tends exceedingly to cherish presumption in sinners, while in health and vigor, and tends to their utter despair, in sensible approaches of death by sickness or old age. 12. Observe that the question with some is whether the Spirit of God does anything at all in these days, since the Scriptures have been completed. With those that allow that he does anything, the question cannot be whether his influence be immediate. For if he does anything at all, his influence must be immediate. Nor can the question be whether his influence with regard to what he intends to do, be efficacious. The questions relating to efficacious grace, controverted between us and the Arminians, are two: First. Whether the grace of God, in giving us saving virtue, be determining and decisive. Second. Whether saving