Jonathan Edwards Selected Shor (continued)
addressed should not be converted. But afterwards, when disputing against efficacious grace, he maintains that where the apostle says, "God worketh in you both to will and to do," etc. Phil. 2:13, he speaks only to them that are converted, p. 228. Again, when it suits the Doctor's turn, when writing about perseverance, then all whom the apostles write to are true saints. As particularly those the apostle Peter writes to, that had precious faith, p. 399. And the Galatians addressed in Paul's epistle, p. 401, 402. 19. When the psalmist prays, "Make me to go in the way of thy statutes;" is it indeed meaning that God would give him the general grace which he gives to all, and which is sufficient for all if they will but improve it? And is this all? 20. Arminians argue that God has obliged himself to bestow a holy and saving disposition, on certain conditions, and that what is given in regeneration, is given either for natural men's asking, or for the diligent improvement of common grace because otherwise, it would not be our fault that we are without it, nor our virtue that we have it. But if this reasoning is just, the holy qualities obtained by the regenerate, are only the fruits of virtue, not virtues themselves. All the virtue likes in asking, and in the diligent improvement of common grace.
21. Pro. 21:1, "The heart of the king is in the hand of the Lord, as the rivers of water; he turneth it whithersoever he will." This shows that the Arminian notion of liberty of will, is inconsistent with the Scripture notion of God's providence and government of the world. See also Jer. 31:18, "Turn me, and I shall be turned." Mat. 7:18, "A good tree cannot bring forth evil fruit; neither can a corrupt tree bring forth good fruit." Let us understand this how we will, it destroys the Arminian notion of liberty, and virtue, and vice. For if it means only a great difficulty, then so much the less liberty, and