Sundry things preparatory to the work of conversion — Material and formal dispositions, with their difference — Things in the power of our natural abilities required of us in a way of duty — Internal, spiritual effects wrought in the souls of men by the word — Illumination — Conviction of sin — Consequents thereof — These things variously taught — Power of the word and energy of the Spirit distinct — Subject of this work; mind, affections, and conscience — Nature of this whole work, and difference from saving conversion farther declared.
First, in reference unto the work of regeneration itself, positively considered, we may observe, that ordinarily there are certain previous and preparatory works, or workings in and upon the souls of men, that are antecedent and dispositive unto it. But yet regeneration doth not consist in them, nor can it be educed out of them. This is, for the substance of it, the position of the divines of the church of England at the synod of Dort, two whereof died bishops, and others of them were dignified in the hierarchy. I mention it, that those by whom these things are despised may a little consider whose ashes they trample on and scorn. Lawful, doubtless, it is for any man, on just grounds, to dissent from their judgments and determinations;1 but to do it with an imputation of folly, with derision, contempt, scorn, and scoffing, at what they believed and taught, becometh only a generation of new divines amongst us. But to return; I speak in this position only of them that are adult, and not converted until they have made use of the means of grace in and by their own reasons and understandings; and the dispositions I intend are only materially so, not such as contain grace of the same nature as is regeneration itself. A material disposition is that which disposeth and some way maketh a subject fit for the reception of that which shall be communicated, added, or infused into it as its form. So wood by dryness and a due composure is made fit and ready to admit of firing, or continual fire. A formal disposition is where one degree of the same kind disposeth the subject unto farther degrees of it; as the morning light, which is of the same kind, disposeth the air to the reception of the full light of the sun. The former we allow here, not the latter. Thus, in natural generation there are sundry dispositions of the matter before the form is introduced. So the body of Adam was formed before the rational soul was breathed into it; and Ezekiel’s bones came together with a noise and shaking before the breath of life entered into them.
I shall in this place give only a summary account of this preparatory work, because in the close of these discourses I shall handle it practically and more at large. Wherefore what I have here to offer concerning it shall be reduced unto the ensuing observations:—
First, There are some things required of us in a way of duty in order unto our regeneration, which are so in the power of our own natural abilities as that nothing but corrupt prejudices and stubbornness in sinning do keep or hinder men from the performance of them. And these we may reduce unto two heads:— 1. An outward attendance unto the dispensation of the word of God, with those other external means of grace which accompany it or are appointed therein. “Faith cometh by hearing, and hearing by the word of God,” Rom. x. 17; that is, it is hearing the word of God which is the ordinary means of ingenerating faith in the souls of men. This is required of all to whom the gospel doth come; and this they are able of themselves to do, as well as any other natural or civil action. And where men do it not, where they despise the word at a distance, yea, where they do it not with diligence and choice, it is merely from supine negligence of spiritual things, carnal security, and contempt of God; which they must answer for. 2. A diligent intension of mind, in attendance on the means of grace, to understand and receive the things revealed and declared as the mind and will of God. For this end hath God given men their reasons and understandings, that they may use and exercise them about their duty towards him, according to the revelation of his mind and will. To this purpose he calls upon them to remember that they are men, and to turn unto him. And there is nothing herein but what is in the liberty and power of the rational faculties of our souls, assisted with those common aids which God affords unto all men in general. And great advantages both may be and are daily attained hereby. Persons, I say, who diligently apply their rational abilities in and about spiritual things, as externally revealed in the word and the preaching of it, do usually attain great advantages by it, and excel their equals in other things; as Paul did when he was brought up at the feet of Gamaliel. Would men be but as intent and diligent in their endeavours after knowledge in spiritual things, as revealed in a way suited unto our capacities and understandings, as they are to get skill in crafts, sciences, and other mysteries of life, it would be much otherwise with many than it is. A neglect herein also is the fruit of sensuality, spiritual sloth, love of sin, and contempt of God; all which are the voluntary frames and actings of the minds of men.