Jonathan Edwards Selected Shor
themselves, but the difference is owing to God's distinguishing goodness.
Stebbing strongly asserts, God is not the author of that difference that is between some and others: that some are good, and others bad.
78. The Arminians differ among themselves. Dr. Whitby supposes what God does is only proposing moral motives, but that in attending, adverting, and considering, we exercise our liberty. But Stebbing supposes that the attention and consideration is itself the thing owing to the Spirit of God (p. 217).
79. Stebbing changes the question (pages 223, 224). He was considering who was the chief glory of our conversion, or of our virtue, and there, answering objections, endeavors to prove the affirmative of another question, viz. whether God is the author of that pardon and salvation, of which conversion and virtue are the condition.
80. Stebbing supposes that one thing wherein the assistance of the Spirit consists is the giving of a meek, teachable, disinterested temper of mind, to prepare men for faith in Christ (pages 217, 259), and that herein consists that drawing of the Father, John 6:44, viz. in giving such a temper of mind.
This he calls the preventing grace of God, that goes before conversion. He often speaks of a part that we do, and a part that God does. And he speaks of this as that part which God does. Therefore this, if it be the part which God does, in distinction from the part which we do (for so he speaks of it), is wholly done by God. And consequently, here is virtue wholly from God, and not at all from the