Notice I wrote the word "Prepare" in quotation marks. That's because these preparations are not in the Roman Catholic sense of congruous merit, whereby an unregenerate person can do good works which make it proper for God to graciously reward it with regeneration. It is the reward or grace given by God not because it is strictly owed, but because it is fitting for God to give it — due to His love, generosity, and promises even prior to regeneration. Calvinism denies THAT. These "preparations," from a Calvinist point of view, are NOT absolutely necessary before regeneration happens, but are nevertheless commanded by God to be performed by us, and are often the means by which God grants regeneration. Some, like Edwards below, say it is the usual way. I don't know if it is the usual way, but it is the prescribed way by God. The following long excerpt is from the excellent defense of Calvinism titled Veritas Redux by Calvinist John Edwards (1637-1716) [not to be confused with Calvinist Jonathan Edwards (1703-1758)]. I've omitted the footnotes. I've also linked to Veritas Redux in my blogpost HERE.
To sum up in a sentence what this blogpost is about, I quote Edwards [taken from below]: "But as the Mariner cannot command the Wind, yet he can hoist up his Sails to receive it. So the Holy Spirit (who is compared to the Wind) is not at our beck; but we can do that, in the use of which the Spirit is usually convey'd to Men."
See also my blogpost: Counsel For Those Doubting or Doubtful of Their Election
I wrote in another blogpost the following which is very similar to the advice that John Edwards gives in the long excerpt below:
As one notable Calvinist put it, "I believe in this infallible book, in the last analysis, because 'of the inward work of the Holy Spirit, bearing witness by and with the word in my heart.' " [Cornelius Van Til here is alluding to the WCF]
Does that mean that humans can't affect their eternal destinies by looking for God and examining the various evidences for God? No, it doesn't. One cannot change their pre-ordained destiny, but one can affect it because God ordains both the ends as well as the means; all the while upholding causal relations. In other words, God providentially predestines not only what will happen, but how they will happen.
So, if God ordained that a person will be saved, then God also ordained the means to their salvation. That can include things like their 1. seeking for God, 2. examining the evidences, 3. praying, 4. reading the Bible, 5. studying apologetics et cetera.
It will be argued, "Sure, God may also ordain the means, but people will not actually seek God unless and until God first regenerates them so that they can genuinely and sincerely seek after God." The charges and assumptions being, that it's not possible for people to initiate a search for God. And that therefore there's no point in admonishing people to search for God. Also, unless they first have reason to believe they are regenerated (and/or numbered among the elect), they have no reason to have confidence or expectation that their search will be fruitful and that they will, in the end, actually find God. But those are false inferences. God's promise that those who sincerely seek Him will find Him stand (e.g. James 4:8; John 6:37b; Matt. 11:28-30; Isa. 55:6-7; Jer. 29:13; Ps. 145:18; cf. James 1:8.; Luke 11:9-10; Heb. 11:6). That's true whether one is regenerated or not. Moreover, God doesn't require either the elect or non-elect to know they are regenerated or elect before they can seek after Him. Humans are free moral agents (even if they don't have libertarian free wills as Calvinism implies). Being free moral agents created by God, all humans have the duty to seek after God and believe in Him regardless of the possibility of their success in that search.
Given Calvinism, both the elect and non-elect can "search" for God, but only the elect will sincerely, honestly and persistently search for Him because of regeneration. Since a knowledge of one's regeneration isn't essential to saving faith, everyone can have personal psychological hope that they might find God by searching for Him.
Therefore, regarding those who are currently non-Christians, for all they know, God will use their search for Him (whether it's currently sincere or insincere) to eventually lead to their finding Him. Their search which may have begun insincerely may end up being sincere by the regenerating work of the Holy Spirit. So, we are all without excuse if we fail to search for God.
Below is the long excerpt taken from Veritas Redux (Book II, chapter 3, page 365 and following pages).
The Fifth and Last Proposition is yet behind, which is this, That tho' God be the sole Author of Man's Conversion, and of all Holiness that accompanies it and follows it, yet this Conversion and Holiness are to be promoted in us by the use of proper Means and Endeavours. Tho' Conversion be from God alone, yet there are some certain Acts which are in our Power, and there are ordinarily required before the State of Regeneration and Conversion. Tho' Grace be Free, yet it is usually conferr'd in a way of previous Dispositions, antecedent Qualifications, and fitting Preparatives. God enables Men to will and to do, but by certain Means which they are to be concern'd in. It is not enough, saith the great Master Medics, for the Physitian to do his Duty, unless the Patient also doth his. Which is very applicable to the spiritual State of Men: God our great Physician requires that we do something towards the Health and Happiness of our Souls. He takes great care of us that we should be saved, but Men ought to have care of themselves. For tho' it is he only that gives Grace, yet he gives it in the use of Means and our proper Endeavours. Some, I know, are unwilling that these should be call'd Dispositions, or Qualifications, or even Preparatives to Grace and Conversion, but I will not quarrel about Words, I will not stand with any one for an Expression; but this is the Thing I contend for, that generally and usually there are certain external and internal Acts which are the Forerunners of Conversion, and we are bound to exert these Acts. We do not admit of, yea we reject Preparatory Works in the Sense of the Romanist [[[by which I suspect Edwards is referring to Congruous Merit as opposed to Condign Merit which are both taught in Catholicism–me AnnoyedPinoy]]; but so far as they signify Means and Ways that God hath appointed to be used to bring us to Salvation, we have reason to allow of them. For God ordinarily saves Men in the use of these, and therefore we are oblig'd to use them.
The Scripture often makes mention of these, and that invites me in the next Place to set down particularly what those Means, what those Acts and Endeavours are which are requir'd on our part towards the obtaining Grace and Conversion, and everlasting Life and Happiness. For tho' Conversion and Salvation be the work of God, yet he hath directed us to Ways which are conduing [[["conducing"?–AP]] to it, and tending towards it. First, We must inform ourselves aright, we must learn what our State and Condition is, and we must labour to understand what is God's Will concerning us, and what it is that he requires of us. We must consult our selves, and look into our own Breasts, and make use of our Reason and natural Light, and exert our Understandings and Judgments. God hath not made us Brutes or Stock, but rational Creatures; wherefore let us act as such, as knowing that God is pleas'd to enlighten and convert Men in the exercise of their natural Faculties, and in the use of those Powers and Abilities which he hath given them, and thereby distinguish'd them from other Creatures.
We must Pray with the greatest Importunity, and earnestly beg the Divine Assistance for the atchieving [[ probably a typo for "achieving"–AP]] so great and weighty an Enterprise. God having promised to give the Holy Spirit to them that ask it, Luke xi. 15. we are to sollicite Heaven for it. Seeing the Way of Man is not in himself, and it is not in Man that walketh to direct his Steps [[Jer. 10:23]]; we ought with the greatest Ardency to beseech Almighty God to help and direct us into the Way of Life and Salvation. He hath abundantly declared in his Word, that this one Way which we are to make use of, and that is generally necessary to the obtaining of Happiness.
We are to apply our selves not only to Prayer, but to Reading and Hearing God's Word. We must often converse with the Scriptures, they being a Lamp unto our Feet, and a Light unto our Path [[Ps. 119:105]]; and hereby we may expect to be directed into the Way of Salvation. These Holy Oracles, if we frequently consult them, will rectify our Apprehensions and Judgments concerning the Things of God. Here we are sure to come to a sight of our Sins, to discern Gods [[sic]] Curse and Judgments against Sinners, and to know how to avoid them. And here are Promises as well as Threatnings; so that we may be wrought upon not only thro' Fear of Punishment, but thro' Hope of Pardon and Mercy. More especially it is God's Will that the Preaching of the Word should be serviceable to this purpose, and that it should be the great Instrument of Conversion and Regeneration. Being assured that Faith comes by hearing [[Rom. 10:17]], we ought to make use of this sacred Institution, and to receive with meekness the ingrafted Word, which is able to save our Souls [[Jam. 1:21]].
Consideration is another previous Act in order to our turning to God. A Man must sit down and consider, and seriously reflect on his Ways, and search and enquire into his past Life, and then his Conscience will represent unto him the danger and misery of his Condition, and shew him the necessity of a speedy deliverance out of it. From the Psalmist's Example and Experience we learn how necessary Thinking is. I thought on my Ways, saith he, and turned my Feet unto thy Testimonies, Psal. cxix. 59. And this Thoughtfulness is accompanied with searching and trying our Way, which prepares us for turning unto the Lord, as we find in Lam. iii. 40. And the constant Attendant of Thinking and Consideration is Resolution, and making solemn Promises and Vows of Repentance and Obedience.
We can in a great measure divert our Thoughts, and not suffer them to fasten on vain and sinful Objects, which are the great Corrupters of our Minds. We can check our Imagination, which s the Ground-work of many Vices. We can also lay a Restraint, on our Outward Senses, which are the common In-lets of Sin. We can turn away our Eyes, and stop our Ears, that they may not take in Impressions of Lust and Vanity. In these things it is certain we have some command over our selves.
We are also to betake our selves to Acts of Mortification, and Self-denial, for some of these are in our power. We are carefully to avoid the Temptations to Sin, to block up all the Avenues to it, and to shun all the Occasions of it. We must, and we can, refrain from converse with the prophane [[sic]]. We must turn from it, and pass away, Prov. iv. 14, 15. And we must not only keep out of evil Company, or abandon it, but we have Legs to carry us into better Society, where we may hold conversation with those that are good.
Again, We can, and ought, to make use of our natural Temper, Ingeny and Instinct, our Frame and Constitution of Body, and the inbred Tendency of our Minds, together with our Education, the Examples that are set before us, the Occurrences and Events which happen by Divine Providence, we are, I say, to make use of all these, and of every Thing in our Life, to the bringing us to a Sense of our State and of our Duty, and to the producing of Religion and Holiness in us.
Lastly, We are to avoid Idleness, which is the great Nourisher of vitious Thoughts and Actions, and we must fill up our Time with lawful Business, and religious Employment. If we be diligent, industrious and active, we shall find a wonderful Success accompanying it. They tell us, that those Two Famous Grecian Orators, Isocrates [[Socrates?]] and Demosthenes, arrived to that perfection, which they were Masters of by exquisite Study and Application. They would sit up late, and rise early; they would keep at home two or three Months together, and shave part of their Heads, that they might not be prevailed with to go abroad. The vast Pains which the latter of them took in forming his Voice is related by several good Authors; they tell strange Things to this purpose, but the Sum of all is, That what was denied him by Nature, he got by Art and Study, by Exercise and Industry. The same may be done with respect to the external Part of Religion, and to the Means that we are to make use of, for of these I'm now speaking. God hath placed these outward and common Things very much in our own Power; wherefore let us be careful that we be not wanting to our selves, but let us do what we can, and what is required to be done on our part; and let us do it strenuously, and to our utmost.
It is in our power to pray, to read the Word, to hear it, to think and meditate on it, to consider our Ways and to call our Sins to remembrance, to abandon some of them, as to the outward Act, to deny our selves, in some measure to improve what happens to us in the World, to our good. Our own Abilities reach thus far; we have Strength to perform these Things: Wherefore it is said, Awake thou that sleepest, and arise from the dead, Eph. v. 14. that is, use the Means to awaken and rouze [[sic]], and to enliven thy self, and then it follows, Christ shall give thee Life [[sic]], namely, in the conscientious use of those Means. Sinners are are not so fast asleep, nor so dead in their Sins, as to be bereav'd of all Apprehension: They are Men still, their Faculties are not lost and destroy'd, they are capable of some Impressions, they can do something in order to Wakening and Rising, tho' these themselves be from a Divine and Supernatural Power, and are proper to the Almighty alone. Conversion and Repentance are the sole Gifts of God, but they are ordinarily acquir'd in the use of humane [[sic]] Helps and Endeavours. And we must make use of these, as far as in us lies; we must do all that on our part we are able to do, remembring [[sic]] this, that tho' the Change of our Hearts be the Effect of Divine Grace only, yet a neglect and contempt of the Means is unjustifiable.
Wherefore these Two Cautions we must take along with us, or otherwise we shall not understand this matter aright, yea we shall egregiously err, and abuse our selves. First, We must be careful to remember that nothing of all this that we do, or can do, is the work of Conversion. No, that is another Thing; it is no less than an effectual Renewing, and saving Change of the Heart and Life. Now, this is God's sole Work; this is effected by the special Operation of the Spirit. As to the Things before-mention'd, they may be done by those that are not elected, those that were never design'd for Happiness; yea, the worst of Men, and Reprobates may do most of them, or any other external Acts of Religion. But no Man can be Converted, no Man can be effectually Enlightened and Renew'd by any thing that is in his own power, by any Talents of Nature, or by any Humane Efforts whatsoever. It is necessary that the Holy Ghost by a peculiar Operation and Influence upon the Sinner's Eyes, turn his Heart, incline his Will, and sanctifie [[i.e. sanctify]] his whole Man. So that Conversion and Sanctification are to be attributed wholly to God's Spirit, and the Supernatural Assistance of it. This we ought to fix on our Minds, that we may have a right Apprehension concerning those Endeavours which I have before particularly enumerated.
Before we are renew'd by the Holy Spirit, we must not look upon them as any part of Conversion and real Sanctification, but only as Helps to these, tho' afterwards they become Parts and Ingredients of true Holiness. I consider them at present as Helps and Means, which God is wont to make successful to the Elect by a particular Blessing upon them. In the use of these he is pleas'd to give power to believe and repent, and to turn unto him. His Spirit accompanies them, and works Grace in us by them. Of the Lepers it is said, As they were going to the Priests they were cleans'd. They did what Christ enjoin'd them, and we see the Success of it. Their going to the Priests was not the Cause of their being cleans'd, but it was our Saviour's Pleasure that they should be cleans'd as they went, that the one should accompany the other. So it is here, we are bid to pray, to hear and read God's Word, &c. and as we are doing these Things we shall be cleansed, we shall be renewed, we shall be sanctified. Tho' we are by Nature dead in Sin, yet this doth not denote that we are not able to do some Actions, which God makes use of as Means towards the changing of Mens [[sic]] Hearts, and whereby the Spirit doth work Conversion. Wherefore we are to apply our selves to these Means, tho' the efficacious and saving Work is God's only, by his powerful enlightning our Minds, and changing our Hearts.
Again, we must remember this, that Grace is not due to those who improve their natural Strength, and use the means of Conversion and Sanctification; nothing can be done by us to merit Grace or Salvation; it is for the merit of Christ that any saving Grace is imparted to us. But tho' no performances are acceptable to God for their worth, yet he himself commands us to do them, and will not accept of us without them. We are bid to read, pray, hear, shun the occasions of Sin, avoid evil Company, and use all other means and endeavours; not that there is any value in them, in respect of God, but because he hath ordained that they shall be forerunners of Grace and Mercy, and that in the use o them, Grace shall be given to us. God doth not confer Grace upon us for these Endeavours, but he gives it us by them. We can challenge no such thing, nor is it in consideration of what we do, that God is thus favourable to us; but God is pleased to make this the Order and Constitution of the Gospel, and therefore we are obligated to comply with it. And so as to subsequent Grace, whatever some say, the good use of the former Grace, is no cause of the bestowing more Grace afterwards: It is not for the sake of our Improvements that farther Grace is given; for we are to know, that the After-grace is as freely conferr'd, as the preceding one.
But that which I'm now urging is this; that we must by no means imaging, that the Endeavours before spoken of, are the cause of Conversion, and the procurers of the Efficacious Grace of the Holy Spirit. But as the Mariner cannot command the Wind, yet he can hoist up his Sails to receive it. So the Holy Spirit (who is compared to the Wind) is not at our beck; but we can do that, in the use of which the Spirit is usually convey'd to Men. Those previous Acts are in our power, and they are ordinarily requisite to Conversion and Regeneration: And we have no reason to expect, that we can be regenerated and converted without these. Hence it is, that Men are said in Scripture to convert themselves, and to turn themselves; that is, they use the proper means in order to it: They do their part toward Conversion, tho' the work it self of Conversion be not in their power in the least. This is the true account of the matter.
And hereby these Questions are resolv'd, Whether we may be said to do any thing in the Work of Conversion; and whether there are any Dispositions, Qualifications, or Preparations to Conversion? As to the former, the answer is easie [[easy]]: God himself will have the sole Honor and Prerogative of changing Mens Hearts, of begetting in them true Grace, and the Principle of sincere Holiness; bu the employs us in those things which are in order to it, and which he hath constituted as Means. All that we can do, will not arrive to Regeneration; but we must not be defective in what we are able to do; tho' we can do nothing of the very work it self of Conversion, that requiring an Almighty Power, yet we may do something toward it, and I have shewed what that is: Tho' we can't convert our selves, yet we can do that which God requires us to do. As to the latter Question, it is plain, that there are usually certain Dispositions and Preparations to Conversion; and yet our Church [[i.e. the Church of England]] is in the right when she saith, A Man cannot prepare himself by his own natural Strength and good Works, to faith and calling on God; for an unregenerate Man can do nothing that is acceptable in it self to God. The praying, hearing, reading, &c. which I mentioned before, being performed before Conversion and the infusion of Divine Grace, are not in their own nature valuable; but thus far they are acceptable, that they are in order to that great Change; and likewise we are commanded by God to use them: But the success of them is from him, and it is he that works these Dispositions in us, so far as they are acceptable. Let us then understand our selves aright, and apply our selves seriously to what is our own peculiar part. We are to know, that our personal and proper Action is not inconsistent with God's Grace and Divine Assistance. God effects that which we are not able to do, and yet we have ability to do something, and we must in good earnest set our selves about that. It is not in our power to convert our selves, but our endeavours are, that is, by God's ordinary assistance, and therefore God requires these, and hath no where promis'd to save us, without the concurrence of these.
I am speaking now of what is the usual method of Heaven; but I cannot say that it is thus always, for, as I have observed more than once, God ties not himself up to one certain way; he is pleased to act in a different manner, and to vary from himself. Those Preparations before spoken of, are not absolutely necessary, tho' they are usually required. Sometimes there is no concurrence of Man, God himself doth all: He gives his Grace and holy [[sic]] Spirit, without our asking and seeking, or any other previous dispositions. Of such Conversion we read sometimes in Scripture, and when the Apostle speaks of God's Sovereign Power, in the 9th to the Romans, he is partly to be understood thus. The first Motions and Influences of the holy Spirit, are sometimes precedaneous to all Means and Endeavours in Man: He infuses Grace into some Mens Souls, tho' they are wholly unprepared, as to any of these things that I have mentioned; he immediately acts on their Minds, and in a violent and forcible way breaks in upon them.
But generally it is otherwise; he acts according to the rational Nature of Men, and for the most part in a moral way. They are wrought upon by Persuasion, and in the use of proper Means. He disposes Men for his special Grace, by ordinary and common Grace; he prepares them for one by the other. Yea, it is not improbable that St. Paul himself had been prepared himself in some measure, by the Convictions of his own Conscience, and by his knowledge of the Law of God; but especially he was startled and rouz'd, by those remarkable Thing which hapned [[sic]] to him when he was on his Journey to Damascus, namely, the amazing Light which struck him blind, the wonderful and surprizing [sic] Voice which he heard from Heaven, and his violent and unexpected Fall to the ground. It seem'd good to the Divine Wisdom, that these extraordinary Occurrences should be instrumental toward his Conversion, by awakening his Mind, and fitting him to receive the Divine Impressions.
However, in the ordinary way of God's Dispensations, it is not to be denied, that Means and Preparatives are made use of in order to Conversion. God hath so appointed it, that generally these shall accompany the Divine Power. Yea, tho' Grace be by immediate Infusion, yet it is reasonable to assert, that this is in the use of such means as are of God's appointment; such are our natural Powers and Faculties, our Understanding and Will, and such are our Endeavours, and all those Means before discoursed of. Wherefore a very judicious Writer of our Church, pronounces it very peremptorily [[sic]], that tho' Faith be immediately infused, yet it excludes not, but rather more necessarily requires precedent human Endeavours for the attaining it. For this and other Graces are imparted and conveyed in the use of these Endeavours; and tho' they be infused Habits, yet they are wrought in us by degrees, and not without industry and diligence.
Wherefore here is an Extreme to be avoided, which too many are apt to run into, namely, that because Conversion and continuance in Holiness are from God, and are the work of his holy Spirit, therefore they think they may be idle and careless, and that they are excused from using any means and endeavours; and that they need not strive against their Lusts and vitious Propensions, or take any pains to curb and suppress them: They expect to be wholly assisted from above, therefore they sit still and do nothing. It is God's Work to save them, to sanctifie them, to give them strength against their Sins, to enable them to subdue their Lusts; therefore they neglect the use o those Means that are in their own power, and those Christian Endeavours which are prescribed us by God himself. But let mistaken People say what they will, we must be diligent and laborious in the use of those Means, which are in order to eternal Life and Happiness. This is according to the express Command of our Saviour, Labour for that meat which endureth unto everlasting Life, John vi. 27. Yea, tho' tis added, The Son of Man shall give it unto you, yet we must labour and work for it. And the same infallible Instructer acquaints us, that the kingdom of Heaven suffereth violence, and the violent (not the idle and lazy) take it by force, Matt. xi. 12. I have thus largely insisted upon this Head, because I would beat down that fond mistake which hath possessed the minds of some well-meaning Persons, that we are to do nothing in order to our Regeneration and Conversion, and the change of our Hearts and Lives.
That Text is misunderstood by some, Come, buy wine and milk without money, and without price, Isai. lv. 1. as if it excluded our labour and Endeavours: But this cannot be the meaning of the words, because God in many other places (which I have above recited) calls us to do our part, to make use of our Faculties and Powers, and not to neglect the helps to Conversion and Salvation. To understand this Text aright, we must know, that this part of the Chapter speaks of the Undertakings of Christ, and of the Grace and Mercy which are contain'd in the Gospel thro' him. These can't be bought by any thing that we can do; we have nothing to give or offer in order to purchasing them: All that is required of us, is to hold but our hands, to take what is offered to us, to accept of what Christ hath done for us, to lay hold on him, and firmly embrace the tender [[i.e. offer]] of Life and Salvation. But then we must remember, that every one that thirsteth is invited to come; and those that are to have a share in this Evangelical Grace, are bid by God to hearken diligently unto him, v. 2. and to encline their ears, and hear, v. 3. and to seek the Lord, and to call upon him, v. 6. All which expresses to us the use of Means. So then, tho' we are to buy wine and milk (which express to us the Grace of God, and the Benefits of the Gospel) without money and without price; that is, without any thing that can be look'd upon as a valuable Consideration for them; yet we cannot (in the ordinary way) attain to these without some pains and industry: For these are the ways in which, and by which, those that God designs to make happy, shall attain to Grace and Holiness. God's working doth not take away ours; that is, our applying our selves to the means, and being diligent in doing all that we can; yea, the former is an encouragement to the latter: For, if we be industrious and sincere, and look up to the Almighty for strength and ability, we shall undoubtedly prosper in our undertaking. We ought then to reckon it our Duty and Concern, to be diligent in the ways of Godliness: We must not, like the idle and slothful Servant [[cf. Luke 19:12ff.]], wrap up our Talent in a Napkin, but conscientiously improve it: For this is certain, that God (in the usual method of his dealings with Mankind) will have our own endeavours concur to our Salvation. For this was my last Proposition, and I hope I have sufficiently proved it, That tho' Conversion be by Divine Grace, yet we are capable of promoting it, by the use of proper Means and Endeavours.
Again I've linked to Veritas Redux in my blogpost HERE
