A GRAIN OF MUSTARDSEED Or, THE LEAST MEAsure of grace that is or can be effectual to Salvation.  
Corrected and amended by W. Perkins.  
Printed at London by john Legate, Printer to the University of Cambridge. 1611.  
And are to be sold in Paul's Churchyard as the sign of the Crown by Simon Waterson.   

To the right honourable and virtuous Lady the Lady Margaret, Countess of Cumberland, Grace and Peace.  
RIght Honourable, the kingdom of heaven, of which the scripture speaketh so oft, is properly a certain state or condition, whereby we stand in the favour and love of God, in and by Christ. And this kingdom is compared to a Grain of Mustardseed, to teach us that a man is even at that instant already entered into the kingdom of heaven, when the Lord that good husbandman hath cast but some little portion of faith or repentance into the ground of the heart; yea, though it be but as one grain of mustardseed. Of this little grain I have penned this Treatise, in quantity answerable thereto: and I now present the same to your Ladyship, not to supply your want, (for I hope you are stored with many grains of this kind) but to perform some duty on my part. Hoping therefore that your Ladyship will read and accept the same, I take my leave, commending you to the blessing and protection of the Almighty.  
Your Honours to command, W. Perkins.   

A GRAIN of Mustardseed, Or, the least measure of grace, that is, or can be effectual to Salvation.  
IT is a very necessary point to be known, what is the least measure of grace that can befall the true child of God, lesser than which, there is no grace effectual to salvation. For first of all, the right understanding of this point, is the very foundation of true comfort unto all troubled & touched consciences. Secondly, it is a notable means to stir up thankfulness in them that have any grace at all; when they shall in examination of then selves consider, that they have received of God the least measure of grace, or more. Thirdly, it will be an inducement, and a spur unto many careless and unrepentant persons, to embrace the gospel, and to begin repentance for their sins; when they shall perceive, and that by the word of God, that God accepts the very seeds and rudiments of faith and repentance at the first, though they be but in measure as a Grain of Musterd-seed. Now then for opening and clearing of this point: I will set down five several conclusions, in such order as one shall confirm and explain the other, and one depend upon the other.  

I. Conclusion.  
A man that doth but begin to be converted, is even at that instant, the very child of God, though inwardly he be more carnal than spiritual.  

The Exposition.  
IN a man there must be considered three things, the substance of the body and soul, whereof man is said to consist; the faculties placed in the soul and exercised in the body, as understanding, will, affections: the integrity tegritie and purity of the faculties, whereby they are conformable to the will of God and bear his Image. And since the fall of Adam, man is not deprived of his substance or of the powers and faculties of his soul, but only of the third, which is the purity, or integrity of nature. And therefore the conversion of a sinner, whereof the conclusion speaketh, is not the change of the substance of man, or of the faculties of the soul: but a renewing and restoring of that purity and holiness which was lost by man's fall, with the abolishment of that natural corruption that is in all the powers of the soul. This is the work of God, and of God alone, and that on this manner. First of all, when it pleaseth God to work a change in any, he doth it not first in one part, then afterward in another, as he that repairs a decayed house by piece-meal: but the work, both for the beginning, continuance, and accomplishment, is in the whole man, and every part at once, specially in the mind, conscience, will, and affections: as on the contrary, when Adam lost the image of God, he lost it in every part. Secondly, the conversion of a sinner is not wrought all at one instant, but in continuance of time: & that by certain measures and degrees. And a man is then in the first degree of his conversion when the holy Ghost by the means of the word, inspires him with some spiritual motions, & begins to regenerate and renew the inward powers of his soul. And he may in this case very fitly be compared to the night in the first dawning of the day, in which though the darkness remain and be more in quantity then the light, yet the sun hath already cast some beams of light into the air, whereupon we term it the breaking of the day. Now then, the very point which I teach, is that a man at this instant, and in this very state (God as yet having but laid certain beginnings of true conversion in his heart) is the very child of God, and that not only in the eternal purpose of God (as all the elect are) but indeed by actual adoption: and this is plain by a manifest reason: There be four special works of grace in every child of God: his union with Christ, his adoption, justification, and conversion: & these four are wrought all at one instant, so as for order of time, neither goes before nor after other: and yet in regard of order of nature, union with Christ, justification, and adoption, go before the inward conversion of a sinner, it being the fruit and effect of all. Upon this it followeth necessarily, that a sinner in the very first act of his conversion, is justified, adopted, and incorporated into the mystical body of Christ. In the Parable of the prodigal son, the father with joy receives his wicked child; but when? surely when he saw him coming a far off, and when as yet he had made no confession or humiliation to his father, but only had conceived with himself a purpose to return and to say, Father I have sinned against heaven and against thee, etc. And Paul saith of many of the Corinthians, that he could not speak unto them as spiritual men, but as carnal, even babes in Christ, 1. Cor. 3. 1. When David reproved by Nathan did but begin to repent and to say, I have sinned, presently Nathan the Prophet of the Lord said, The Lord hath taken away thy sin, Of this thing David seems to speak in the 32. Psal. v. 5. I said [that is, I purposed and thought with myself] I will confess against myself mine unrighteousness, and thou forgavest mine iniquities. Upon these words Augustine saith, Mark, he doth not confess, but promiseth to confess, & God forgiveth him. Again, There be (saith he) three syllables, peccavi, I have sinned: and from these three syllables the flame of a sacrifice did ascend into heaven before God. Chrysostome saith, Say thou hast sinned: and thou hast loosed thy sin. And Ambrose saith: If he said, I will confess, and obtained pardon before he confessed, how much more when he had confessed, saying, I know mine iniquity, was his sin pardoned▪ Gregory on this Psal. saith, Mark how speedily pardon comes, and how great is the commendation of God's mercy, in that pardon comes together with the desire of confession, and remission comes to the heart, before confession break forth in speech.    

II. Conclusion.  
The first material beginnings of the conversion of a sinner, are the smallest measure ofrenewing grace, have the promises of this life, and the life to come.  

The Exposition.  
THe beginnings of conversion must be distinguished. Some are beginnings of preparation, some beginnings of composition. Beginnings of preparation are such as bring under, tame, & subdue the stubbornness of man's nature: without making any change at all: of this sort are the accusations of the conscience by the ministery of the law, fears and terrors arising thence, compunction of heart, which is the apprehension of God's 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 I term all those inward motions and inclinations of God's 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 twofold; 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 judgement. By this kind of grace, heathen men have been 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 God's 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 than the conclusion must only be understood of the second, and not of the first: for though a man have never so much of this restraining grace, yet unless he have the spirit of Christ to create faith in the heart, and to sanctify him, he is as far from salvation as another. Thus than the sense and meaning of the conclusion is, that the very lest measure of saving grace, and the very beginning or seeds of regeneration do declare, and after a sort give title to men, of all the merciful promises of God, whether they concern this life or the life to come: & are therefore approved of God, if they be in truth; and accepted as greater measures of grace. That which our Saviour Christ saith of the work of miracles, Math. 17. 20. If ye have faith as a grain of Mustardseed, ye shall say unto this mountain, remove hence to yonder place, and it shall remove, must by the law of equal proportion be applied to saving faith, repentance, the fear of God, and all other graces? if they be truly wrought in the heart, though they be but as small as one little grain of Mustardseed, they shall be sufficiently effectual to bring forth good works, for which they are ordained. The prophet Esay 42. 3. saith, that Christ shall not quench the smoking flax, nor break the bruised reed, Let the comparison be marked: fire in flax must be both little and weak in quantity as a spark or twain, that cannot cause a flame, but only a smoke, specially in a matter so easy to burn. Here then is signified, that the gifts and graces of God's spirit, that are both for measure & strength as a spark or twain of fire, shall not be neglected, but rather accepted and cherished by Christ. When our Saviour Christ heard the young man make a confession of a practice but of outward and civil righteousness, he looked upon him and loved him: Mark. 10. 21. and when he heard the scribe to speak discreetly but one good speech, that to love god with all the heart is above all sacrifices, he said unto him. That he was not for from the kingdom of heaven. Therefore no doubt, he will love with a more special love, and accept as the good subjects of his kingdom, those that have received a further mercy of God, to be borne a new of water and the spirit.    

III. Conclusion.  
A constant and earnest desire to be reconciled to God, to believe, and to repent, if it be in a touched heart, is in acceptation with God, as reconciliation, faith, repentance itself.  

The Exposition.  
LVst or desire is two fold, natural, & supernatural. Natural is that whose beginnings and object is in nature, that is, which ariseth of the natural will of man, and affecteth such things as are thought to be good according to the light of nature. And this kind of desire hath his degrees, yet so as they are all limited within the compass of nature. Some desire riches, honours, pleasures, some learning & knowledge, because it is the light and perfection of the mind: some go further & seek after the virtues of justice, temperance, liberality, etc. and thus many heathen men have excelled. Some again desire true happiness, as Balaam did, who wished to die the death of the righteous: because it is the property of nature to seek the preservation of itself But here nature stays itself: for where the mind reveals not, the will affects not. Supernatural desires, are such as both for their beginning and object, are above nature. For their beginning is from the holy Ghost; and the object or matter about which they are conversant, are things divine and spiritual which concern the kingdom of heaven: and of this kind are the desires of which I speak in this place. Again, that we may not be deceived in our desires, but may the better discern than from flittering and fleeting motions, I add three restraints. First of all, the desire of reconciliation, the desire to believe, or the desire to repent etc. must be constant and have continuance, otherwise it may justly be suspected. Secondly, it must be earnest & serious, though not always, yet at sometimes, that we may be able to say, with David, My soul desireth after thee, O Lord, as the thirsty land. And, as the heart braieth after the rivers of water, so panteth my soul after thee O God, my soul thirsteth for God, even the living God. Thirdly, it must be in a touched heart; for when a man is touched in conscience, the heart is cast down, and (as much as it can) it withdraws itself from God. For this cause, if then there be any spiritual motions whereby the heart is lift up unto God they are without doubt from the spirit of God. Thus then I avouch, that the desire of reconciliation with God in Christ, is reconciliation itself: the desire to believe, is faith indeed: & the desire to repent, repentance itself. But mark how. A desire to be reconciled, is not reconciliation in nature, (for the desire is one thing, & reconciliation is another) but in God's acceptation: for if we being touched thoroughly for our sins, do desire to have them pardoned, and to be at one with god, God accepts us as reconciled. Again, desire to believe, it is not faith in nature, but only in God's acceptation, God accepting the will for the deed. That this doctrine is the will and word of God, it appears by these reasons. First of all, God hath annexed a promise of blessedness, & of life everlasting, to the desire of grace. Mat. 5. Blessed are they which hunger and thirst after righteousness, for they shall be satisfied joh. 7. 38. If any man thirst, let him come to me and drink. Revel. 2. 1. I will give unto him which is a thirst, of the well of the water of life freely. Now what is this to thirst? properly it is, when we are in a drought or dryness, and want drink to refresh us, & desire it. And therefore by all resemblance, they are said to thirst after righteousness, that want it, and would fain have it: And they thirst after christ that feel themselves out of Christ, and desire, yea long after the blood of Christ, that they might be refreshed with it in their consciences. Here than we see, that the desire of mercy, in the want of mercy, is the obtaining of mercy: and the desire to believe, in the want of faith, is faith. Mark then: though as yet thou want firm and lively grace, yet art thou not altogether void of grace, if thou canst unfeignedly desire it, thy desire is the seed, conception, or bud of that which thou wantest. Now is the spring-time of the engrafted word or the immortal seed cast into the furrows of thy heart: wait but a while, using the good means to this end appointed, and thou shalt see the leaves, blossoms, & fruit will shortly follow after. Secondly, the desire of any good thing is accepted of God, as the lively invocation of his holy name, Psal. 10. God heareth the desire of the poor. Psal. 145. He will fulfil the desire of him that feareth him. When Moses said nothing, but only desired in heart the help and protection of God at the red sea, the Lord said unto him, Why criest thou unto me? Exod. 14. 15. And when we know not to pray as we ought, Paul saith, that the spirit maketh request by the inward groans of the heart, Rom. 8. 26. Hence I gather, that when a man in his weakness prays with sighs and groans, for the gift of lively faith, the want whereof he finds in himself, his very prayer on this manner made, is as truly in acceptation with God, as a prayer made in lively faith. And here it is further to be considered, that Paul calls these groans unspeakable, and why? Of most interpreters they are thought to be unspeakable, by reason of their greatness, and this I will not deny: it seems nevertheless that they are so termed by reason of their weakness, for they are commonly small, weak, and confused in the hearts of God's children when they are distressed: and the words following seem to import thus much: for when it had been said that God's spirit in us makes request with groans not to be uttered: some man might happily reply and say, if we cannot discern and utter these groans in ourselves what are we the better? Paul adds therefore, that although we know not, yet God a searcher of all things hidden in the heart, knows the mind and meaning of the spirit. And thus the words yet further afoard a comfortable instruction to the children of God, namely, that being in distress, whether in life or death, if by grace we can but sigh or sob unto God, though it be weak and feeble like the faint pulse in the time of death; we, or the spirit of God in us, do indeed make request unto God that shall be heard, yea, (as the words are) we do more than make request: and though we do not always see what Gods spirit makes us to sigh after, yet god doth. To the testimony of Scripture, I add the testimonies of godly and learned men, not to prove the doctrine in hand; but to show a consent, and to prove thus much, that the thing which I avouch, is no private fantasy of any man Easily (saith Ambrose of God) is he reconciled, 
Lib. 7. in Luc. c. 66.  
a Si impensè rogatur. on Psal. 36.  if he be instantly entreated. Augustine saith, Let thy desire be before him, and thy father which seeth in secret shall reward thee openly: for thy desire is thy prayer, and if thy desire be continual, thy prayer is continual. He adds further in the same place, that the desire is a continual voice, and the cry of the heart, and the inward invocation of God, which may be made without intermission, Again, To desire the help of grace is the beginning of grace. Again, 
b Exposit. Epist. john, tract. 4. cap. ●.  The whole life of a good Christian, is an holy will and desire. And that which thou desirest, thou seest not: but by desiring, art (as it were) enlarged and made capable, that when it shall come which thou shalt see, thou mayst be filled. Basil saith, 
Hom. of humility.  Only thou must will, and God will come of his own accord. 
c Sup. Cant. Ser. 84.  Bernard saith, what, is not desire a voice? Yea a very strong voice. God heareth the desire of the poor: and a continual desire, though we speak nothing, it is a voice continued. 
d Tom. 4. pag. 124.  Luther saith, Christ is then truly omnipotent, and then truly reigns in us, when we are so weak that we can scarce give any groan. For Paul saith, that one such groan is a strong cry in the cares of God, filling both heaven & earth. 
e Ib. fol. 156  Again, Very few know, how weak and small faith and hope is, under the cross, and in temptation. For it appears, then to be as smoking flax, which a good blast of wind would praesently put out: but such as believe in these combats, and terrors against hope, under hope, that is, opposing themselves by faith in the promise of Christ, against the feeling of sin, and the wrath of God, do find afterward that this little spark of faith (as it appears to reason, which hardly perceiveth it) is peradventure as the whole element of fire which filleth all heaven and swalloweth up all terrors and sins. 
f Lib. fol. 300  Again, the more we find our unworthiness, and the less we find the promises to belong unto us, the more must we desire them, being assured that this desire doth greatly please God, who desireth and willeth that his grace should be earnestly desired. This doth faith, which judgeth it a precious thing, and therefore greatly hungereth and thirsteth after it, and so obtains it. For God is delighted to fill the hungry with good things, & to send the rich empty away. 
g Resp. ad Acta Colloq. Monpel.  Theodore Beza saith, If thou find not thine heart inwardly touched, pray that it may be touched: for than must thou know that this desire is a pledge of the father's will to thee, 
h Locor. come. par. 1.  Kennitius saith: When I have a good desire, though it do scarcely show itself in some little and slender sigh, I must be assured that the spirit of God is present: and worketh his good work. 
i Catechis.  Vrsinus saith, Faith in the most holy men in this life is imperfect and weak. Yet nevertheless, whosoever fecles in his heart an earnest desire, and a striving against his natural doubtings, both can and must assure himself that he is endued with true faith. Again, Wicked men do not desire the grace of the holy spirit, whereby they may resist sin. And therefore they are justly deprived of it: for he that earnestly desireth the holy Ghost hath it already: because this desire of the spirit cannot be but from the spirit: as it is said, Blessed are they that hunger and thirst after righteousness, for they shall be satisfied. 
l Epistle to Careless.  Bradford saith, Thy sins are undoubtedly pardoned, etc. for God hath given thee a penitent and believing heart: that is, an heart which desireth to repent and believe: for such an one is taken of him (he accepting the will for thee deed) for a penitent and believing heart indeed. 
m Book of the marks of God's children.  Taffine saith, Our faith may be so small and weak as it doth not yet bring forth fruits, that may be lively felt of us, but if they which feel themselves in such estate, desire to have these feelings [namely, of God's favour and love] if they ask them at God's hands by prayer: this desire and prayer are testimonies that the spirit of God is in them, and that they have faith already: for, is such a desire, a fruit of the flesh, or of the spirit? it is of the holy spirit, who bringeth it forth only in such as he dwells in, etc. Then these holy desires and prayers being the motions of the holy Ghost in us, are testimonies of our faith, although they seem to us small and weak. As the woman that feeleth the moving of a child in her body, though very weak, assureth herself that she hath conceived, and that she goeth with a live child, so if we have these motions, these holy affections, and desires beforementioned, let us not doubt but that we have the holy Ghost (who is the author of them) dwelling in us, and consequently that we have also faith. Again he saith, 1. If thou hast begun to hate and she sin, 2. If thou feelest that thou art displeased at thine infirmities, and corruptions: 3. If having offended God thou feelest a grief, and a sorrow for it: 4. If thou desire to abstain: 5. If thou avoidest the occasion: 6. If thou travailest to do thy endeavour: 7. If thou prayest to God to give thee grace: all these holy affections, proceeding from none other then from the spirit of God, aught to be so many pledges, and testimonies that he is in thee. (n) Masterknockes saith, Albeit your pains sometimes be so horrible that you find no release nor comfort, neither in spirit nor body, yet if they heart can only sob unto God, despair not, you shall obtain your hearts desire. And destitute you are not of faith: for at such a time as the flesh, natural reason, the law of God, the present torment, the devil at one do cry, God is angry, and therefore there is neither help nor remedy to be hoped for at his hands: at such time, Isay, to sob unto God, is the demonstration of the secret seed of God, which is hidden in God's elect children: and that only sob is unto God a more acceptable sacrifice, then without this cross, to give our bodies to be burnt even for the truths sake. More testimonies might be alleged, but these shall suffice.  
Against this point of dotrine it may be alleged, that if desire to believe in our weakness be faith indeed; then some are justified and may be saved wanting a lively apprehension and full persuasion of God's mercy in Christ. Ans. justifying faith in regard of his nature is always one and the same, and the essential property thereof, is, to apprehend Christ with his benefits, and to assure the very conscience thereof. And therefore without some apprehension and assurance, there can be no justification or Salvation in them that for age are able to believe. Yet there be certain degrees and measures of true faith. There is a strong faith, which causeth a full apprehension and persuasion of God's mercy in Christ. This measure of faith the Lord vouchsafed Abraham, David, Paul, the Prophets, Apostles, and Martyrs of God. It were a blessed thing if all believers might attain to this height of lively faith, to say with Paul, I am persuaded, that neither life, nor death, nor any thing else, shall be able to separate us from the love of God in Christ: but all cannot; therefore there is another degree of faith lower than the former, and yet true faith, called a little or weak faith, and it also hath a power to apprehend and apply the promise of salvation, but as yet by reason of weakness, it is enfolded (as it were) and wrapped up in the heart, as the leaf and blossom in the bud. For such persons as have this weak faith, can say indeed, that they believe their sins to be pardonable, and that seriously in their hearts they desire to have them pardoned: but as yet they can not say, that they are without all doubt pordoned. And yet the mercy of God is not wanting unto them. For in that they do, and can desire, and endeavour to apprehended, they do indeed apprehend; God accepting the desire to do the thing, for the thing done, This which I say will the better appear, if the grounds thereof be considered. Faith doth not justify in respect of itself, because it is an action or virtue: or because it is strong, lively, and perfect: but in respect of the object thereof, namely Christ crucified, whom faith apprehendeth as he is set forth unto us in the word and Sacraments. It is Christ that is the author, and matter of our justice, and it is he that applieth the same unto us: as for faith in us, it is but an Instrument to apprehend & receive that which Christ for his part offereth and giveth. Therefore, if faith err not in his proper object, but follow the promise of God, though it do but weakly apprehend, or at the least, cause a man only to Endeavour and Desire to apprehend, it is true faith, and justifieth. Though our apprehension be necessary, yet our salvation stands rather in this, that God apprehends us for his own, then that we apprehend him for ours. Phi. 3. v. 12. And rather in this, that we are known of him, then that we know him. Gal. 4. 9  

Out of this conclusion springs an other not to be omitted, that God accepts the endeavour of the whole man to obey, for perfect obedience itself.  
THat is, if men endeavour to please God in all things, God will not judge their doings by the rigour of his law: but will accept their little and weak endeavour, to do that which they can do by his grace, as if they had perfectly fulfilled the law. But here remember I put this caveat; that this indeevour must be in and by the whole man; the very mind, conscience, will, and affections doing that which they can in their kinds: and thus the endeavour to obey which is a fruit of the spirit, shall be distinguished from civil righteousness, which may be in heathen men, and is only in the outward, and not in the inward man. The truth of this conclusion appears by that which the Prophet Malachi saith, that God will spare them that fear him, as a father spares his child: who accepts the thing done, as well done, if the child show his good will to please his father, and to do what he can.     

IV. Conclusion.  
To see and feel in ourselves the want of any grace pertaining to salvation, and to be grieved therefore, is the grace itself.  

The Exposition.  
Understand this conclusion as the former, namely that grief of the heart for the want of any grace necessary to salvation, is as much with god as the grace itself. When being in distress, we cannot pray as we ought God accepts the very groans, sobs, and sighs of the perplexed heart, as the prayer itself. Rom. 8. 26. When we are grieved, because we cannot be grieved for our sins, it is a degree & measure of godly sorrow before God. 
Com. 4. l. 1. ad Simpli. in fine.  Augustine saith well: Sometimes our prayer is lukewarm, or rather cold and almost no prayer: nay sometime it is altogether no prayer at all, and yet we cannot with grief perceive this in ourselves: for if we can but grieve because we cannot pray, we now pray indeed. Hierom saith, 
Lib. 1. contra. Pelagianos.  Then we are just when we do acknowledge ourselves to be sinners: Again, this is the true wisdom of man, to know himself to be imperfect: And (that I may so speak) the perfection of all just men in the flesh is imperfect: Augustine again saith That the virtue which is now in a just man is thus far forth perfect, that unto the perfection thereof, there belongs a true acknowledgement and an humble confession of the imperfection thereof. A broken and contrite heart after an offence, is as much with God, as if there had been no offence at al. And therefore so soon as David after his grievous fall, in heaviness of heart confessed his sin, saying in effect but thus much: I have sinned, the Prophet in the name of the Lord pronounceth the pardon of his sin in heaven, and that presently.    

V. Conclusion.  
He that hath begun to subject himself to Christ and his word, though as yet he be ignorant in most points of religion, yet if he have a care to increase in knowledge, and to practise that which he knoweth, he is accepted of God as a true believer.  

The Exposition.  
Sundry persons by the Evangelists are said to believe, which had only seen the miracles of Christ, and as yet had made no further proceedings, but to acknowledge Christ to be the Messias; and to submit themselves to him & his doctrine, which afterward should be taught. On this manner the woman of Samaria believed, and many of the Samaritans upon her report: and a certain ruler, by reason of a miracle wrought upon his son, is said to believe, and all his household. joh. 4. 42. 52. When our Saviour Christ commended the faith of the Apostles, terming it a rock, against which the gates of hell should not prevail, it was not the plentiful knowledge of the doctrine of salvation: for they were ignorant of many articles of faith, as namely of the death, resurrection, ascension, and kingdom of Christ: but because they believed him to be the son of God, & the saviour of mankind, and they had withal resolved themselves to cleave unto him, and the blessed doctrine of salvation which he taught, though as yet they were ignorant in many points. The holy Ghost commendeth the faith of Rahab when she received the spies. Now this her faith was indeed but a seed and beginning of lively faith: for than she had only heard of the miracles done in Egypt, and of the deliverance of the Israelites, and was thereupon smitten with fear, and had conceived a resolution with herself, to join herself to the Israelites, and to worship the true God. Now these and the like, are termed believers, upon just cause: for though they be ignorant as yet, yet their ignorance shall be no continuing or lasting ignorance: and they have excellent seeds of grace, namely a purpose of heart to cleave to Christ, and a care to profit in the doctrine of salvation, whereof they have some little knowledge.    

VI Conclusion.  
The foresaid beginnings of grace are counterfeit, unless they increase.  

The Exposition.  
THe wickedness of man's nature, and the depth of hypocrisy is such, that a man may & can easily transform himself into the counterfeit and resemblance of any grace of God. Therefore I put down in this last conclusion a certain note, whereby the gifts of God may be discerned, namely, that they grow up and increase as the grain of Mustardseed to a great tree, and bear fruit answerably. The grace in the heart is like the grain of Mustardseed in two things. First it is small to see to at the beginning: secondly, after it is cast into the ground of the heart, it increaseth speedily, and spreads itself. Therefore, if a man at the first have but some little feeling of his wants, some weak and faint desire, some small obedience, he must not let this spark of grace go out, but these motions of the spirit must be increased by the use of the word, Sacraments, and prayer: and they must daily be stirred up by meditating, endeavouring, striving, ask, seeking, knocking. The master delivering his talents to his servants, saith unto them: occupy till I come, and not hide in the earth, Matth. 25. 26, Paul useth an excellent speech to Timothy: I exhort thee to stir up the gift of God which is in thee, namely, as fire is stirred up by often blowing, and putting to of wood. 2. Tim. 1. 6. As for such motions of the heart that last for a week, or a month, and after vanish away, they are not to be regarded: & the Lord by the Prophet Ose complaineth of them, saying, O Ephraim, thy righteousness is like the morning dew, chap. 6.  
Therefore considering, grace unless it be confirmed and exercised, is indeed no grace; I will here add certain rules of direction, that we may the more easily put in practise the spiritual exercises of invocation, faith, and repentance: and thereby also quicken and revive the seeds and beginnings of grace.  
1. In what place soever thou art, whether alone or abroad, by day or by night, and whatsoever thou art doing, set thyself in the presence of God: let this persuasion always take place in thy heart that thou are before the living God: and do thy endeavour, that this persuasion may smite thy heart with awe and reverence, and make thee afraid to sin. This council the Lord gave Abraham. Gen. 17. 1. Walk before me and be upright. This thing also was practised by Enoch, who for this cause is said to walk with God.  
2. Esteem of every present day as of the day of thy death: and therefore live as though thou were dying; and do those good duties every day, that thou wouldst do if thou were dying. This is Christian watchfulness; and remember it.  
3. Make catalogues and bills of thine own sins, specially of those sins that have most dishonoured God, and wounded thine own conscience: set them before thee often, specially then, when thou hast any particular occasion of renewing thy repentance, that thy heart by this doleful sight may be further humbled. This was David's practice when he considered his ways, and turned his feet to God's commandments, Psal. 119. 57 And when he confessed the sins of his youth. Psal. 25, This was jobs practise, when he said he was not able to answer one of a thousand of his sins unto God. job. 9 1.  
4. When thou first openest thine eyes in a morning, pray to God, and give him thanks heartily: God then shall have his honour, and thy heart shall be the better for it the whole day following. For we see in experience, that vessels keep long the taste of that liquor wherewith they are first seasoned. And when thou liest down, let that be the last also: for thou knowest not, whether fallen a sleep, thou shalt ever rise again alive. Good therefore it is, that thou shouldest give up thyself into the hands of God, whilst thou art waking.  
5. Labour to see and feel thy spiritual poverty, that is, to see the want of grace in thyself, specially those inward corruptions, of unbelief, pride, self-love, etc. Labour to be displeased with thyself: and labour to feel, that by reason of them, thou standest in need of every drop of the blood of Christ to heal and cleanse thee from those wants: and let this practice take such place with thee, that if thou be demanded, what in thine estimation is the vilest of the creatures upon earth? thine heart and conscience may answer with a loud voice, I, even I, by reason of mine own sins: and again, if thou be demanded, what is the best thing in the world for thee? thy heart and conscience may answer again with a strong and loud cry, One drop of the blood of Christ to wash away my sins.  
6. Show thyself to be a member of Christ, and a servant of God, not only in the general calling of a Christian, but also in the particular calling in which thou art placed. It is nothing for a magistrate to be a Christian man, but he must also be a Christian magistrate: it is not enough for a master of a family to be a Christian man, or a Christian in the Church, but the must also be a Christian in the family & in the trade which he followeth daily. Not every one that is a common hearer of the word, and a frequenter of the Lords table, is therefore a good Christian, unless his conversation in his private house, and in his private affairs, & dealings be suitable: There, is a man to be seen what he is.  
7. Search the scriptures, to see what is sin, and what is not sin in every action: this done, carry in thy heart a constant and resolute purpose, not to sin in any thing: for faith and the purpose of sinning can never stand together.  
8. Let thine endeavour be suitable to thy purpose: and therefore do nothing at any time against thy conscience, rightly informed by the word: exercise thyself to eschew every sin, and to obey God in every one of his commandments, that pertain either to the general calling of a Christian, or thy particular calling. Thus did good josias, who turned unto God with all his heart, according to all the law of Moses. 1. King. 25. 25. and thus did Zacharie and Elizabeth, that walked in all the commandments of God without reproof, Luk. 1. 6.  
9 If at any time against thy purpose and resolution, thou be overtaken with any sin little or great, lie not in it, but speedily recover thyself by repentance: humble thyself, confessing thine offence, and by prayer entreat the Lord to pardon the same, and that earnestly, till such time as thou findest thy conscience truly pacified, and thy care to eschew the same sin increased.  
10. Consider often of the right and proper end of thy life in this world, which is not to seek profit, honour, pleasure, but that in serving of men, we might serve God in our callings. God could, if it so pleased him, preserve man without the ministry of man, but his pleasure is to fulfil his work and will in the preservation of our bodies, and salvation of our souls, by the employment of men in his service, every one according to his vocation. Neither is there so much as a bond slave, but he must in and by his faithful service to his master, serve the Lord. Men therefore do commonly profane their labours and lives, by aiming at a wrong end, when all their care consisteth only in getting sufficient maintenance for them and theirs, for the obtaining of credit, riches, & carnal commodities. For thus men serve themselves, & not God, or men: much less do they serve God in serving of men.  
11. Give all diligence to make thy election sure, and to gather manifold tokens thereof. For this cause observe the work of God's providence, love, and mercy, both in thee and upon thee, from time to time: for the serious consideration of them, and the laying of them together when they are many and several, minister much direction, assurance of God's favour, and comfort. This was the practice of David, 1. Sam. 17 14. Psal. 23. all.  
12. Think evermore thy present estate whatsoever it be, to be the best estate for thee: because whatsoever befalls thee, though it be sickness, or any other affliction, or death, befalls thee of the good providence of God. That this may the better be done, labour to see and acknowledge a providence of God, as well in poverty as in abundance, as well in disgrace as good report, as well in sickness, as in health, as well in life as in death.  
13. Pray continually, I mean not by solemn & set prayer, but by secret and inward ejaculations of the heart, that is, by a continual elevation of mind unto Christ, sitting at the right hand of God the Father, and that either by prayer or giving of thanks so often as any occaon shall be offered.  
14. Think often of the worst and most grievous things that may befall thee, either in this life or death for the name of Christ: make a reckoning of them, and prepare thyself to bear them: that when they come, they may not seem strange, but be borne the more easily.  
15. Make conscience of idle, vain, unhonest and ungodly thoughts: for these are the seeds and beginnings of actual sin in word & in deed. This want of care in ordering and composing of our thoughts, is often punished with a fearful temptation in the very thought, called of Divines, Tentatio blasphemiarum, a tentation of blasphemies.  
16. When any good motion or affection riseth in the heart, suffer it not pass away, but feed it by reading, meditating. praying.  
17. Whatsoever good thing thou goest about, whether it be in word or deed, do it not in a conceit of thyself, or in the pride of thy heart, but in humility, ascribing the power whereby thou dost thy work, and the praise thereof to God, otherwise thou shalt find by experience, God will curse thy best doings.  
18. Despise not civil honesty: good conscience and good manners must go together: therefore remember to make conscience of lying, and of customable swearing in common talk: contend not either in deed or word with any man, be courteous and gentle to all, good and bad: bear with men's wants and frailties, as hastiness, frowardness, selfeliking, curiousness, etc. passing by them as being not perceived: return not evil for evil, but rather good for evil: use meat, drink, and apparel in that manner and measure, that they may further godliness; and may be as it were signs in which thou mayest express the hidden grace of thy heart: Strive not to go beyond any, unless it be in good things: go before thine equals in giving of honour, rather than in taking of it: make conscience of thy word, and let it be as a bond: profess no more outwardly than thou hast inwardly in heart: opresse or defraud no man in bargaining: in all companies either do good, or take good.  
19 Cleave not by inordinate affection to any creature, but above all things quiet & rest thy mind in Christ, above all dignity and honour, above all cunning and policy, above all glory and honour, above all health and beauty, above all wealth and treasure, above all joy and delight, above all fame & praise, above all mirth and consolation, that man's heart can feel or devise beside Christ.  
With these rules of practice, join rules of meditation; whereof I propound six unto thee, as I find them set down by a learned Divine, called Victorius Strigelius.  

I.  
We must not fall away from God for any creature.   

II.  
Infinite eternity is far to be preferred before the short race of this mortal life.   

III.  
We must hold fast the promise of grace, though we lose all temporal blessings and they also in death must needs be left.   

IV.  
Let the love of God in Christ, and the love of the Church for Christ, be strong in thee, and prevail against all other affections.   

V.  
It is the principal art of a Christian, to believe things invisible, to hope for things deferred, to love God when he shows him to be an enemy, and thus to persevere unto the end.   

VI  
It is a most effectual remedy for any grief, to quiet ourselves in a confidence of the presence and help of God: and to ask of him, and withal to wait either for some easement or deliverance.   

VII.  
All the works of God are done in contrary means.  
FINIS▪