kingdome of Christ fayth remission of sinnes righteousnesse holinesse and to a new life and life euerlasting S. How then am I called F. God béeing merciful vnto thée allureth thée externally by his worde preached and inwardly by the motion of his spirite S. Are both these namely the outward inward calling necessary for a christiā F. Yea and therefore we ought not to neglect the one nor contemne the other S. Thus farre haue you disputed in order touching the sonne howbeit one thing remayneth yet doubtfull my father the which I would gladly ye should discusse F. What is that my sonne S. Ye said that the father the sonne and the holy Ghost are one thing and that the diuine Nature cannot essentially be diuided and yet that neither the father nor the holy Ghost was made flesh but the sonne onely which also was the alone redeemer of mankinde Not the father nor the holy Ghost was incarnate but the sonne August de incarna cohu Iudaeos how I pray you may this be F. Let him resolue this questiō who hath for an example thereof so elegantly produced the harmonie of a musicall instrument consider sayth hée the musical instrument as it yéeldeth the harmonical sound therein thrée things séeme to be present together as namely the arte or cunning the hand and the corde the arte doeth suggerate or indite the hand striketh and the corde soundeth three here worke together yet onely the corde soundeth neyther the arte nor the hand yéeldeth sound but then only when they worke together with the corde euen so neyther the father nor the holy ghost hath taken flesh yet haue both wrought together with the sonne the corde onely yéeldeth the sound Christ onely hath béene incarnate The operation consisted of all the three but as the yéelding of the sound appertayneth onely to the corde so the taking of flesh appertayneth onely to Christ S. Ye haue excellently resolued me in this doubt and so haue sufficiently instructed me touching the sonne the second person of the diuine Trinitie Now at length I remember that to the third person ye attributed illumination regeneration and sanctification F. The workes of the holy Ghost It is true for these three things are proper to the holy ghost albeit that in the same the whole Trinitie hath his operation S. What meane ye by this illuminatiō Illumination F. Illumination as it is generally taken noteth sometimes the new birth sometimes the viuification sometimes the fréedome sometimes the iustification of a man but in this place by Illumination is meant that lightning of reason and iudgement wrougth in the faithfull by the diuine vertue whereby the eyes of the soule béeing opened they both sée God and learne to walke in his waies S. Then it appeareth that sometimes they haue beene darkened in their vnderstanding and know not at all how to order themselues F. It is most certaine thereof did men runne into so many grosse errours in the world as a punishment for their sinnes S. Right needefull then was it that Christ after his departure from his disciples sent the holy Ghost vnto them F. Thou hast sayd the truth for by the vertue thereof they were lightned and led into all trueth S. How is this holy spirit sayd to be giuen or receiued F. How the holy Ghost is said to be giuen As concerning his graces vertues operations and effects for otherwise being God incomprehensible and replenishing al things he is neither giuen nor taken nor said properly to remoue to go or to come from one place to another S. Ye also attributed to the holy ghost regeneration what meane ye by that F. Regeneration Regeneration is of that which is engendred againe or new borne S. Shew me this more plainely F. Euery man is spiritually dead by reason of sin therefore it is néedeful that he be reduced to that Image of God which is in him defaced by a new birth and hereof is he made a new man S. The old man VVhat is the olde man F. It is the fleshlie man S. VVho is that fleshlie man F. It is he which is not indued with the spirit of God but by nature without the holy spirit which is also called the outward man that is he which consisteth of the body and the sences which is giuen to affections and is mortall The same is also called the body of sin that is a body subdued to sinne flesh sensuall and earthly S. VVhat is that new man The new man F. It is that spirituall man S. VVho is he F. The man inspired with the graces of gods spirit whereof he is a new creature and spirit or the spirituall and inward man that is one regenerated by the worke of the holy ghost that very soule and the image of God which through faith and grace doth flourish euen in the middest of afflictions neither may he be by any meanes extinguished to this also belongeth the first and second man Ro. 5.8 1. cor 15. Adam is that first Christ is that second the first is terrene or earthly the second is celestiall or heauenly S. How doth the holy Ghost worke this in vs. F. He conuerteth vs vnto God conforming vs to the image of his sonne in the renewing of our mindes the which in the scriptures is often vnderstood in the worde Repentance S. It was not then for nought that both God and his prophets in the old Testament and Christ and his apostles in the new haue so often excited and called the people to repentance F. Well sayde neither without this can a man enter into the kingdome of heauen Io. 3.5 S. What oportunitie taketh the holy ghost in the working of this regeneratiō F. The hearing of the worde of God whereof fayth is engendred in the hart of man S. Ye also attributed as I remember to the holy spirit sanctification and what is that F. Sanctification Sanctification is the purifying of a man from all prophanitie the cleansing of a man by the mortificatiō of the flesh and the confirmation and application of vs to God by the viuification of the spirit the which indeede is the end of our deliuerance from hell death the diuell S. Thus haue I learned what are the chiefe attributes or properties of those three distinct persons in the diuine Trinitie now what remayneth els for me to learne my good father F. What God requireth of vs. Yea thou hast hard what Iehouah hath done for thée Now also must thou learne what he requireth thée to yéelde vnto him S. And what is that my good father F. Repeate the Theme or argument of our talke thou shalt therby know it S. I made thee saith Iehouah that thou shouldest be my seruant therefore thou Israell forget me not F. Well then The end of our creation redemption and regeneration to what end did Iehouah make thée aunswere me to the wordes of our Theme S.
The 8. F. First he forbiddeth thée to take away from thy neighbour by stealth or any vnlawfull meanes eyther his externall good possessioÌ„s or his good name fame and reputation Next he biddeth thée to expresse and exercise towards they neighbour the vertues of liberalitie aimes déedes and mercie according to thy power and that thou be beneficiall to him his goodes and fame S. The ninth What is prescribed me in the nynth comaundement F. First thou art therein forbidden al lying periuries back bitings contumelies brawlings contentions and flatteries next that thou reporte well of thy neighbour and that thou testifie and speake the truth of him in all things S. The ten commaundemente What biddeth he in the tenth commaundement F. That thou do not so much as couet that which is an others secondly that thou endeauour that euery one may retayne his owne yea and rather to wish him some part of that which is thine then vniustly to desire that which is his S. Thus haue ye fully satisfied me in this poynt But is a man able of himselfe to obserue and performe these commandements of Almightie God F. By no meanes and yet this notwithstanding Man is not able to fufill these commaundementes the Lord hath in his mercie ordeyned man a meane the same to performe after his good pleasure S. VVhat is that meane my father F. Christ Iesus Christ is the perfection and end of the law in whom the father is very well pleased and in and by whom all such as beléeue in him doe kéepe and performe the whole for he is both the perfection and end of the law S. How many things requireth he of vs therby F. Two things wherof the one is faith Faith and obedience the other is obedience in the which also is contayned the summe of religion neither without these two things can any one of these teÌ„ coÌ„maÌ„dements be obserued S. Which of these two things doth orderlye proceede go before the other F. Fayth goeth before obedience followeth after fayth is at the roote obedience is as the fruit faith is as the cause obedience as the effect the one promiseth the other performeth and this latter is a testimonie of the former expressing that in worde and déede which was in beléeuing conceiued in the hart by the operation of the holy ghost S. What thing is that which ye call faith F. What faith is Faith is defined to be that which maketh those things to be which are hoped for demonstrateth that which is not séene S. What kinde of faith is there required in this seruice of God F. That which is called the Christian and Liuely faith the same which is proper to the true Christians and fruitfull in godly vertues S. And what is that F. It is the gift of God engendred in the soule of the spirite of God by the preaching of the word and is defined a firme opinion Christian faith and constant conscience of righteousnes and saluation obtayned by none other meanes but onely by the frée mercie of God in his sonne S. What are the things which are chiefly obiected to this faith F. The Obiectes of faith Those things which here follow in order as first God that diuine nature in the vnitie next the same God in the Trinitie thirdly the holy Catholicke Church and lastly all those Articles of the Christian faith whereof we must not doubt but be absolutely and certeinly assured in our beliefe S. What are those Articles of beliefe F. The same which are comprehended vnder the title of the simbole of the Apostles that is I beléeue in God the father almightie marker of heauen and earth The Simbole of the Apostles and in Iesus Christ his onely sonne our Lord which was conceiued by the holy ghost borne of the virgin Mary suffered vnder Pontius Pilate was crucified dead and buried he descended into hell the third day he rose agayne from the dead he ascending into heauen and sitteth on the right hand of God the father almightie from thence he shall come to iudge the quicke and the deade I beléeue in the holy Ghost I beléeue the holy Catholick church the Communion of saintes the forgiuenesse of sinnes the resurrection of the bodie and the life euerlasting S. Must I theÌ„ beleeue in al these things To bleeue 1. that God is 2. that whicâ— God saith 3. In Gâ—â— F. It is néedfull that thou beléeue all these things to be but it is not requisite that thou beléeue in them all S. Seeing therefore that this particle In maketh such a difference in what thing then must I beleeue F. Beleeue in the holy Trinitie In that holy Trinitie namely in God the father in God the sonne and in God the holy ghost which is in nature one thing S. And what must I beleeue without this particle In F. Beleeue the holy Church c. The holy Catholicke church those other things contained in the Articles which folow in the same simbole to be true S. Ye haue before this sufficiently taught me to knowe the former obicte of my fayth namely God in the trinitie and the Trinitie in the Vnitie nowe I pray you to declare vnto me those latter pointes and first what is that Catholicke church which yee would that I should constantly beleeue F. What this Church is By this church is meant the vniuersall companie or faythfull assembly of Gods people of the which some hauing passed the troubles of this life are with Christ in heauen and other some as yet are millitant on the earth where in the vnitie of the true doctrine and the lawfull vse of the Sacraments they cleaue together S. What is that communion of saints The communion of Sainte F. The fellowshippe familiaritie and amitie that the godly haue one with another in one fayth one hope one charity as children of one father in one house exercising mutuall beneficience works of mercie christian duties The forgiunesse of sins one towardes another S. VVhat is that forgiuenes of sinnes the which I must also beleeue F. It is the loosing and releasing of that band of obligation wherein we be tyed to eternall death and damnation yea and a pardon of that payne which our sins had deserued and that by the onely death merit of our Lord Iesus Christ S. VVhat must I beleeue touching the Resurrection of the flesh The resurection of the flesh F. That in the last day all men shall rise agayne with their bodies the godly to eternal life the wicked to eternal paine S. VVhat is that eternall life F. That blessed felicitie and happie condition which the elected saints shall haue and enioy after their resurrection from death in all eternitie The life euerlasting with Christ the sonne of God S. Thus haue ye taught me my good father what this Christian fayth is and what and wherin I must beleeue now let me know
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
those things which the worde doth both suggerate and teach vs. S. With whom we must talke With whom must I confer talke F. With the learned godly and such as feare God S. Of what thing must we talke F. Of God of Gods worde of the kingdome of heauen S. How must I confer thereof F. In what sort we ought to talke of those matters Not arrogantly as they vse to do which endeauour to maintaine vaine arguments and friuolous questions but with all reuerence sobrietie wisdome and the feare of God S. How faith is fructified How is this faith fructified and made fruitfull both in my selfe and others F. Partly by godly examples partly by deuout praier religious meditatioÌ„s S. Whose examples must I place before me to be followed F. The holy examples of the faithfull whom it behoueth thée to follow and thereby also to exhibit thy selfe an example of godlinesse vnto others S. How is fayth fructified by prayer F. In thy selfe as fayth is furthered strengthened and made frutefull in thy hart in others as fayth is strengthened and propagated in them by thine holy life and religion to the glory of God S. Thus haue ye right wel instructed me in the one part of that seruice which God requireth namely faith now what say ye of the second point F. The second part of this seruice is obedience Obedience what it is S. What is that which ye cal obedience F. Obedience is that submission of the minde whereby a man yéeldeth himselfe to the worde will of him that coÌ„mandeth and doth without any contradiction performe the same to his powre obedience towards God is that submission whereby the faithfull minde gladly yéeldeth himselfe to the word and will of God and this is that new obedience which otherwise is called the fruit of righteousnesse or good works comaunded by the certaine and expresse worde of God wrought in them that be regenerated by the helpe of Gods spirit faith shining in their harts to this end that therein God may be glorified and our neighbour benefited and they are the testimonies of a true fayth S. Where are these works to be learned F. In that written word of God wherin they are prescribed is for our learning S. Then haue I throughly learned wherein this seruice of God consisteth Now teach me also the maner of this seruice I beseech you my father F. How we must serue God God béeing a spirit will be serued in spirite and truth S. How may that be F. In holinesse and righteousnesse euen before him without feare all the dayes of thy life S. Declare this more plainly I pray you F. It behooveth thée to serue God purely because he is pure iustly because he is iust that is with a faythfull hart and sound life that not onely before men but also before God himselfe and that not doubtingly nor negligently but constantly continually vnto thy liues end S. And is a man able in this sort to serue God F. He hath not of himselfe any power so to do A man hath not the power to serue God yet may well serue him by faith and yet is it possible that he may serue him S. How can that be F. By that liuely fayth whereby it pleaseth Christ to imparte vnto man his righteousnesse and sufficiencie and thereby granteth him to walke in his vocation S. But seeing I haue none habilitie of my selfe but that which enableth me must come from Christ by what meanes shall I obtayne it F. By a good faith as I haue before said but so that as faith is strengthened and fructified by praier so is obedience by inuocaâ—ion S. And doth the Lord command this to be done F. Yea Isa 44. Forget me not and the same we finde among other things included within this commaundement Forget me not S. How many things requireth the Lord by this F. Two the first wherof is this that knowing his goodnes towards vs our duty towards him we should neither ingratfully forget the one nor negligently omit the other To be thankfull to God but alwayes gratefully remember his goodnesse and serue him in our liues in holynes and righteousnesse the second is To craue helpe of God that we desire of him aide and things necessary for vs for the sake of Christ our sauiour and these two points are contayned in deuout prayer S. VVhat is that prayer F. Prayer what it is It is a part of diuine addoration wherin we haue both conuersation and familiar talke with God Or it is the same whereby the godly minde is turned vnto God with a certaine humble and spirituall affection or according to the words of our theme it is the same whereby the faithfull minde is humblie and feruently powred foorth vnto God either in praising him for his benefits receiued or in crauing of him those good things which are thought necessary for vs. S. To whom ought we to pray F. To whome we must pray To God in the Trinitie in the vnitie to God I say which is thrée one S. And may we turne our selues to none other in praier F. No indéed for in so doing we derogate from the Lord that which to him is due and giue it vniustly to another S. VVhat forme of prayer hath hee prescribed me F. That which Christ hath appointed vs for an example The forme of a ChristiaÌ„ prayer and hath commnded his Apostles and disciples with all dilligence to obserue S. Teach me to know that forme of praier F. When ye pray said our Lord Christ vnto them say yée Our Father which art in heauen The Lordes prayer hallowed be thy name thy kingdome come thy will be done in earth as it is in heauen giue vs this day our dayly bread and forgiue vs our tresspasses as we forgiue them that trespasse agaynst vs and leade vs not into temptation but deliuer vs from euill for thine is the kingdome the power and the glory for euer Amen S. VVhat do we in this prayer F. First The Sum of this prayer we lift vp our mindes to God with whome we haue familiar talke 2 Secondly we call and reuerently acknowledge him for our heauenly father 3 Thirdly we confesse his highest excellencie and power 4. Fourthly we prayse and glorifie his most holy name 5 Fiftly we desire the encrease of his supreame kingdome euery where both in our selues and others 6 Sixtly we relie wholy on his good will and pleasure 7 Seauenthly we craue of him such things as we want in this world both in bodie and soule 8 Eightly we humbly desire pardon of al our sinnes as we are ready to pardon them that offend agaynst vs. 9 Ninthly we beséeth him not to deliuer vs ouer into the hands of our deadly enemie the Diuell but to deliuer vs from his tyrannie 10 Tenthly we adde the reason that moueth vs to run vnto him with these our petitions the