shewed what thing is God Exo. 25.10 Ezec. 10. Because that as God is without measure incomprehensible not onely of all men but also of al the bright Angels that stand before his face so is it not possible that he should be either included in wordes or comprehended by humane meditation S. What then should I do in this hard point F. Séeing that thou maiest not conceiue him as he is indéede thou oughtest religiously to suspend thy search of him and his most high nature incomprehensible and rather consider that which God is not namely his workes for by this thou maist the better vnderstand and consider what thing God is S. What thing is that which I should consider God is not F. That God is neither the earth What thing God is not nor the Sea nor the heauens nor the Angels nor man S. And what should I gather of thet F. Séeing thou doubtest not of the being of God thou shouldest lift vp thy minde and heart to that which is yet farre greater and aboue al these things S. How will yee define this nature Diuine F. God may better be described by his attributes and properties The Diuine essence cannot be defined then defined howbeit marke what I shall say touching this thing S. In this I am attentiue proceede therefore may deere father teach me F. When thou hearest God to be named vnderstand thereby that substance Inuisible A description of the diuine nature vncreate simple perfect incoÌ„prehensible vnchangeable immortal eternall incorporall infinit the common father the Lorde and King of althings the creatour and Gouernour of the world vnmeasurable without place yea God which is most true most mighty most heigh or supreme most righteous most mercifull and the Blest for euer S. Surely yee haue vttered many great matters in few wordes Now is it lawfull for me to examine those Attributes and properties of the dâ—ty for mine owne better vnderstanding F. Christian modestie Christian modesty will not vrge too far in such heigh matters least paraduenture the heigh excellencie thereof iustly confound such as too curyously séeke to comprehend that which is incomprehensible S. Yee say well my father neither will I presumptiously aduenture that but in the feare of that diuine nature haue I said that which is said F. Yea and in this bee thou well aduise my sonne that thou speake nothing rashly eyther of God How to reason of God or before him S. And I will be well wary thereof But why is God sayde to bee a substance Father Because he is so indéede God is a substance for were hée not a Substance hee were nothing at all for that is sayd to bée a substance which hath his Essence or being Sonne Why is hee sayde to bee inuisible F. Because he is a spirite God is inuisible that is a Spirituall Essence Neyther can wee behold his fulnesse with the eyes of eyther our body or our minde S. Hath not this essence sometimes appeared vnto men Father Men are not capable thereof therefore albeit that God hath appeared in some kinde of formes eyther in dreames or in the day time to men yet hath his Essence béene euer hidden from their sight Sonne Wherefore is God called vncreate F. Because God is alwayes the same creating all things God is vncreate not made nor created himselfe the beginning or ending of whose age canot be remembred S. Why is he called simple F. Simple For that he is manifestly true without foulding circumstances and wembes S. Perfect Wherefore is he said to be perfect F. For that he is absolutely vpright firme and hath knoweth and worketh althings perfectly S. How is he said to be incomprehensible F. Incomprehensible It is certaine that neither the nature of God nor his essence nor his counsels nor his workes can of vs be comprehended yea and he dwelleth in that light which is accessible 1. Tim. 6.16 Psal 145 S. And why call ye him mutable F. Vnchangeable For that he cannot by any meanes be changed from that which he is and for that neither anger wrath repentaunce forgetfullnesse recordation nor any such like can properly fall into the nature diuine nor in his eternitie nor in his veritie nor in his will is there any thing changeable To be briefe béeing immortall eternall and true neither his nature nor his béeing can at any time by any meanes perish or decay S. VVhy is he called eternall F. By the same reason that hée is without beginning aswell touching the time as the cause and thing Eternall he is eternall for he is wholy life and the life cannot be death Psal 36.9 therfore neyther was there any time or any other imagined space before time in the which God was not or liued not S. VVhy is he called immortall Immortall F. For that as he had no beginning so neyther shall he haue ending liuing the same for euer S. VVhy is he incorporall Incorporall F. For that he is an inuisible spirite Ioh. 4 Act. 7.24 Isa 60. not compact of any bodily lineaments nor is conteyned in any certayne place S. VVherefore is he called infinite Infinite F. He is without limits Heb. 4.13 Ier. 23.24 Amos. 9 2â— Isay 66. and therefore euery where Wherefore from him there is nothing hidden but he knoweth all things béeing absent from nothing he is all in heauen he is all in earth he is diffused through and in all and euery thing yea comprehending and working all and euery particuler thing whatsoeuer S. Wherefore is he the coÌ„mon father F. The common father For that he is a benefactor not onely to his chosen but also to other men to all creatures yea truly as he is the Creator 1. Tim. 4.9 Psal 36.6 1. cor 8.6 Ephes 4.6 Mat. 5.4 psal 1.47 gen 33.11 the susteiner the conseruer and the nourisher of all things howbeit he is especially the father of his elect in his sonne Iesus Christ our Lord. S. VVhy call ye God the Lord and king of all things F. The Lord and king of all Isay 45.9 1. tim 6.15 Iam. 2 19. Because he is full of maiestie by the which he astonisheth all creatures hauing the rule in all things and the same to whom the knée of euery thing boweth S And wherefore is he named the Creator and gouernour of the world F. For that the same God omnipotent the father the sonne and the holy Ghost one and three that is to say one in nature and three in person hath both created heauen and earth Creator and gouernor of the world gen 1.1 act 17.14 and formed all things in the same the which also he gouerneth wisely for euer S. Why do ye call him vnmeasurable F. For that neyther his quantity Without measure act 7.48 nor his quality can be measured by any of his creatures S. VVhy is he sayd to be without place
also how this Fayth commeth F. Faith commeth by hearing of Gods word As faith is a frée gift of God as I said before so God will that this fayth should come by hearing and namely of the worde of God S. How is that wrought F. By the operation of the holy ghost which engendreth faith right happely in the hart of him who is a fruitfull hearer of the worde of God S. What is that word of God VVhat is that which ye call the worde of God F By the worde of God in this place is vnderstoode the holy scriptures both of the old new Testaments the which with many strong arguments doth demonstrate the will and workes of God and especially those promises which concerne the redéemer and eternall life for those scriptures we call the worde of God which béeing comfortable happie effectuall sufficient to man doth both instruct him in his dutie in this life also derect him to that euerlasting word of God which was with god before al worlds S. How must this worde be vnto me applied F. By the ministrie of the preachers How this word is to be applyed vnto vs. and ministers of the same S. Who be the preachers and ministers of this worde F. Those parsons The Preachers and ministers of the word whom the Lord sendeth foorth furnished with méete gifts lawfully called into the church which chiefly regard to celebrate to praise to commend with feuencie of spirit that openly before all men the name of God and the worde of his grace the kingdome of God S. What shal I do wheÌ„ ther is not a preacher nor a meete minister of the word F. First thou must pray the Lord of the haruest to send foorth labourers into his haruest then What is to be done there where the pastor is absent it is meete that thou read both dilligently reuerently the worde of God and meditate therein with a pure minde euery day S. VVhat if I cannot reade F. It behoueth thée to repayre to them that can reade and instruct thée concerning God and thy duty towards him S. How must this worde be preached and read F. How this word is to be preached and heard Faythfully distinctly discréetely wholy diligently coÌ„stantly reuerently S. How must this worde be heard F. With faith diligence reuerence feare of the Lord and harty desire to learne it to vnderstand it and to reforme this life thereby S. Thus haue ye taught me the ordinary meanes to obtayne faith now tell me also how this faith is confirmed F. How faith is conformed Ioh. 4. There was a time when that faith which came by hearing was confirmed by miracles and workes of wonder S. In what time was it confirmed F. In the time of Christ and his Apostles and in the primitiue church and néedfull it was then when the truth of the Gospell began to be published the which béeing now sufficiently confirmed vnto vs miracles are no longer néedfull S. Wherby is faith coÌ„firmed in vs now F. The vse of â— Sacraments Euen in the exercise of the same word by the which it was begon but chiefely in the true vse of the Sacraments S. How may I beter vnderstand this F. As the Sacraments themselues are the seales of Gods promises made to vs so the right vse of them ratifieth in vs that faith by the which we apprehend that which is promised S. What is that which ye cal a sacrameÌ„t What is a Sacrament F. Not only the seale of those things of which God hath promised vs as I haue before sayd but also an externall signe of some internall vertue or grace S. VVhereof is a Sacrament made F. Of these two things Whereof a sacrament is made namely the worde of God and the Element S. VVhereunto serueth the worde F. To the eare in the lawfull ministetrie thereof and to the inward man by the operation of the diuine spirite S. VVherunto serueth the Element F. To the eye the fast the féeling and eternall man for as a man is of two natures namely of the soule and body of the spirite and flesh so is he of the grace mercie of god edified in either of them S. How many Sacraments be there in christian vse There be two â—acramentes F. Two which are called Sacraments of the new Testament S. VVhat are those two F. Babtisme and the Supper of the Lord both the which are also signified in that water and bloud which issued from the side of Christ on the crosse S. Baptisme What is that sacrament of Baptisme F. This sacrament of baptisme or washing is diuersly defined for it is said to be either the badge of regeneration into a new life 1 Ioh. 2. and eternall health or the signe of our purgation in Christs bloud or the scale of the promise of remission of sinnes in the name of Iesus Christ S. The elemeÌ„t in Baptisme What is the Element whereunto the word adioineth to make this sacrament F. Water which washeth onely the bodie without S. VVhat is the inward grace which is therein signified F. The cleansing of vs from our sins S. And are they throughly cleansed which are washed in that water F. No for that inward washing commeth not of that worke wrought but of the holy ghost in the faythfull which vse this element as a simbole of this washing and not as the cause S. Who instituted and commaunded this to be done and vsed in the church F. Our Lord Iesus Christ who hath promised life vnto them which beléeue and be baptised and hath threatned death to them which beléeue not Mat. 16. S. What is that sacrament of the Lords supper F. The Supper of the Lord is a spirituall banquet The Lordes Supper whereby Christ witnesseth himselfe to be the bread of life by the which our soules are fed to the true imortalitie of the soule or it is an holy Simbole or signe wherein Christ offereth and communicateth his body and bloud thereby to certifie vs of the remission of sinnes and life euerlasting or it is the happy memoriall of the death of Christ and an whoalsome and memorable signe of that Sacrifice which hée made once for all on the Altar of the crosse S. VVhat is the outward Element of this sacrament The elemeÌ„t F. Bread and wine which féedeth and cheareth the bodie S. What is the inward grace which is signified thereby and giuen to the worthy receiuers thereof F. The body and bloud of Christ by the which we are nourished and cheared to eternall life S. Thus haue I hapely learned how saith is conformed in me Now also would I gladly learne how the same is encreased F. How faith is increased This faith which commeth by hearing and is confirmed in the vse of the Sacraments is also happely encreased by godly cogitations and meditations but chiefly by good conference and talke of
Contemplations For the institution of Children in the Christian Religion Collected and published by Iohn Carpenter Prou. 1.8 My sonne heare thy Fathers doctrine and forsake not thy mothers Lawe Imprinted at London by R. R. dwelling in Fleete Lane 1601. To the right worshipfull Nicholas Wadham of Meryfield Esquire the grace mercy and peace of God the father in Iesus Christ †ALthough your worships frendly courtiousnes towardes mee haue sufficiently merited my grateful minde as your gentle affablitie with all persons hath deserued of them to bee commended Yet considering how farre beyond some others I am bound by reason of my cure in Bra where I haue often receiued of your temporall things to bestowe on your worshippe things spirituall the which was I might not of duty denie I haue neuer beene vnwilling thankefully to render I perpended yet more deeplye what to excogâ—tate as wherein I might best declare the one and performe the other or at the least expresse a good-will to eyther But finding that I could not any way else so well answer to the one and satisfie the other in all partes and points I gladly resolued to present vnto your worship this my Contemplations as that which I esteeme a Present not vnworthy a Right worshipfull presence and like acceptation that in regarde of the excellencie of the matter howsoeuer it seemeth shaddowed vnder my poore Pen. For verily therein as your worship reading the same may perceiue are summarily collected and briefly cowched the principall Grownds of Christian Religion selected and drawne foorth as certaine sweet streames from the pure Fountaine of the most sacred Scriptures the which not only the most Mightie in his Grace and mercy hath both ordained preserued and commended to his Church but also wee which are of the houshould of Faith and haue the warrant of his spirite which giueth testimonie thereof to our spirites doe constantly beleeue to bee the verye Touch-stone whereby the diuersitie of spirites is knowen the perfect line by the which the Temple is measured the rodde whereby a mans wayes are corrected the Angle with the which the spirituall Fishers vse to take men and to be briefe the Lanterne for our feete the light to our pathes and that blessed Table whereon is proposed to vs in Christ the powerfull foode of soules whereby men are fed and nourished to life euerlasting In regard whereof as all men are bound to praise the high excellencie of that heauenly fountaine and therein to gloryfie God so am I iustly occasioned to protest for the verity and sweete sauour of these streames which in the diuine feare and due regarde of duty I haue not only thence diryued but also produced to be alwayes examined and tryed by the authority of the same and therefore do now with the more boldnesse presume to present vnto your worship praying you to vouchsafe both this my present your worshipfull acceptation and my good will therein your gentle estimation for the which I shall be no lesse thankefull then for other your friendly courtesies And euen thus I commit you with your right worshipfull Partener to the Almighty Norleigh in Deuon the 28. Nouem Anno Dom. 1601. Your Worships poore Neighbour and perpetuall well-willer IOHN CARPENTER Ad Parentes atque Liberos Hexà stichon DIsce parens púeros pietate ornare tenellos Disce puer verum Relligionis opus Quae doceas discas facili hÃc coprênsa labore quae discas doceas gratus vtér que labor DuÌ„ pater et gnátus sibi múnera debita praestaÌ„t per sanctè summo seruit vtérque Deo To all Children of a Christian towardnesse the feare of God and eternall health in Iesu Christ AS a certaine Noble and excellent King was neither ashamed nor greeued to ride sometimes on a rodde or staffe for the instruction of his young Sonne So neither am I ashamed or greeued good Christian children both to collect and frame for your sakes though with so slender a quill and like stile as best fitting your tender capacitie certaine Christian Institutions hoping yee will both accept the same and gratefully esteeme of my good meaning and louing affection therein expressed towards you But I know well it will seeme very strange vnto some that I haue giuen this my collection the title of Contemplation for that after the opinion of the Philosophers contemplation which is defined either the Godly motion of a diuine minde or the diligent and deepe consideration of heauenly things doeth not properly appertaine vnto children Therefore as they placed the contemplatiue life in the coÌ„templatiue good and the contemplatiue felicity in the contemplation of God so the younger sort say they haue not as yet attained to those three things which are therevnto necessary that is VnderstaÌ„ding which is an Act of the highest power Wisdom which is the most noble habite and God himselfe which is the worthiest obiect Whereof it was that they reserued the last age of mans life for the conteÌ„plation of diuine things and wold that al the former ages should be employed on some other Sciences as from the which they might proceede and growe more able in the end to attaine to the consideration of things diuine But those persons neither begin where Christ commaundeth you to beginne where he sayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeke ye first the kingdome of God nor do they teach as he teacheth when he saith that the kingdome of God appertaineth to children And that indeede was no little cause that too many the more pitty applying themselues to these terrene and worldly things which Solomon worthelie comprehendeth within Vanities kingdome haue most vainelye spent out the flower of their youth and could neuer tast the sweetenesse of this thing so necessary and profitable for man in their life beeing indeed cutte off and vnhappily preuented by an vntimely death for as it is a common thing for men once to dye so neither dooth cruell death spare children of the which too many in those their vaine studies and childish delightes expect and looke for at the length but all too late the most happie time of searching for and enioying those heauenly and profitable exercises Therefore as it is good for you deere children to withstand such beginnings of mischiefes least the medicine for the desired cure be prepared and applyed too latelie so ought yee to know that it is not meete yee should consume the vertues of your minde in the onelye knowledge of those earthly things but rather to keepe the same preserued for the vse of things heauenlie and diuine the which are euer more profitable and necessarie in your life to the which yee are taught and inuited euen by the Lyons and Eagles which when when they goe doe turne their tallents inwarde to the end they may not weare out but be preserued sharpe and fit for the praye And so should yee likewise fill your greene vessels with that wholsome Water whereof yee should most long-somly reteine and keepe the sent