A grain of mustard-seed or, the least measure of grace that is or can…A graine of musterd-seede or, the least measure of grace that is or can…

The beginnings of conversion must be distinguished. Some are beginnings ⟨p. 11⟩of preparation, some beginnings of composition. Beginnings of preparation are such as bring under, tame, & subdue the stubbornness of mans nature: without making any change at all: of this sort are the accusations of the conscience by the ministry of the law, fears and terrors arising thence, compunction of heart, which is the apprehension of Gods anger against sin. Now these and the like, I exclude in the conclusion; for though they go before to prepare a sinner to his conversion following, yet are they no graces of God, but fruits both of the law, being the ministry of death, as also of an accusing conscience. Beginnings of composition ⟨p. 12⟩I term all those inward motions and inclinations of Gods spirit, that follow after the work of the law upon the conscience, and rise upon the meditation of the Gospel, that promiseth righteousness and life everlasting by Christ: out of which motions the conversion of a sinner ariseth, and of which it consisteth: what these are, it shall afterward appear. Again, grace must be distinguished: it is two-fold; restraining grace, or renewing grace. Restraining grace, I term certain common gifts, of God, serving only to order and frame the outward conversation of men to the Law of God, or serving to bereave men of excuse in the day of ⟨p. 13⟩judgement. By this kind of grace, heathen men have bin liberal, just, sober, valiant, & merciful. By it men living in the Church of God, have been enlightened, and having tasted of the good word of God, have rejoiced therein, and for a time outwardly conformed themselves thereto. Renewing grace is not common to all men, but proper to the elect, & it is a gift of Gods spirit, whereby the corruption of a sinner is not only restrained, but also mortified, and the decayed image of God restored in righteousness and true holiness. Now then the conclusion must only be understood of the second, and not of the first: for though a man have never so