Title page of A grain of mustard-seed or, the least measure of grace that is or can…, London, 1611

A09436:27

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…

Name: A grain of mustard-seed or, the least measure of grace that is or can…
Author: William Perkins

A grain of mustard-seed or, the least measure of grace that is or can be effectual to salvation. Corrected and amended by W. Perkins.A graine of musterd-seede or, the least measure of grace that is or can be effectuall to saluation. Corrected and amended by W. Perkins.

William Perkins 1558–1602London: printed by John Legate, 1611London: printed by Iohn Legate, 1611

[4], 67, [1] p. · 8.0k words · STC 19725 · ESTC S113662

Title page typeset from the transcription.

A GRAIN of Mustard-seed, Or, the least measure of grace, that is,… › Conclusion 3 › The Exposition.A GRAINE of Musterd-seede, Or, the least measure of grace, that is,… › Conclusion 3 › The Exposition.

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

[ Earlier:24–39 of 80

:24p. 24–28

Hence I gather, that when a man in his weakness prays with sighs and groans, for the gift of lively ⟨p. 25⟩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 Gods children when they are distressed: and the words following seem to import thus much: for when it had been said that Gods spirit in ⟨p. 26⟩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 our selves 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 afford 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 ⟨p. 27⟩heard, yea, (as the words are) we do more then make request: and though we do not always see what Gods spirit makes us to sigh after, yet god doeth. 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, ¹^aif 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 ⟨p. 28⟩

[ Earlier passages Later passages ]

The book

Title as printed

Author

William Perkins 1558–1602

Place

London

Printer

John LegateIohn Legate

Year

1611

Size

[4], 67, [1] p.

Words

8,046

Catalogue

STC 19725 · ESTC S113662

Text

EEBO-TCP A09436

Passages

Sections

Title page

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…

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 it self.

Out of this conclusion springs an other not to be omitted, that God accepts the endeauour of the whole man to obey, for perfect obedience it selfe.

IV. Conclusion.

To see and feel in our selves the want of any grace pertaining to salvation, and to be grieved therefore, is the grace it self.

To see and feele in our selues the want of any grace pertaining to saluation, and to be grieued therefore, is the grace it selfe.

The Exposition.

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.

He that hath begunne to subiect himselfe to Christ and his word, though as yet hee bee ignorant in most points of religion, yet if he haue a care to increase in knowledge, and to practise that which he knoweth, he is accepted of God as a true beleeuer.

The Exposition.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

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 it self.

Out of this conclusion springs an other not to be omitted, that God accepts the endeauour of the whole man to obey, for perfect obedience it selfe.

IV. Conclusion.

To see and feel in our selves the want of any grace pertaining to salvation, and to be grieved therefore, is the grace it self.

To see and feele in our selues the want of any grace pertaining to saluation, and to be grieued therefore, is the grace it selfe.

The Exposition.

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.

He that hath begunne to subiect himselfe to Christ and his word, though as yet hee bee ignorant in most points of religion, yet if he haue a care to increase in knowledge, and to practise that which he knoweth, he is accepted of God as a true beleeuer.

The Exposition.