Jonathan Edwards Selected Shor
Would it not be exceedingly impertinent, in such a case, to set forth from time to time, how this man's discretion, and virtue, and prudence, was the gift of his friend on the shore, his mere gift, the fruit of his purpose and mere good pleasure, and of his power; and yet that it was of his own will?
Man's virtue, according to Arminian principles, must consist wholly and entirely in improving assistance: for in that only consists the exercise of their free will in the affair, and not in their having the assistance, although their virtue must be by their principles entirely from themselves, and God has no hand in it. From the latter part of the above discourse, it appears that according to Arminian principles, men's virtue is altogether of themselves, and God has no hand at all in it.
70. When I say that the acts and influences of the Spirit determine the effects, it is not meant that man has nothing to do to determine in the affair. The soul of man undoubtedly, in every instance, does voluntarily determine with respect to his own consequent actions. But this determination of the will of man, or voluntary determination of the soul of man, is the effect determined. This determining act of the soul is not denied, but supposed, as it is the effect we are speaking of, that the influence of God's Spirit determines.
71. The Scripture speaks of this as the reason that good men have virtue, that God has given it to them; and the reason why bad men have it not, that God has not given it to them. These two together clearly prove that God is the determining or disposing cause of virtue or goodness in men.