Selected quad for the lemma: spirit_n
Text snippets containing the quad
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A02611
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Tvvo sermons preached before the Kings most excellent Maiesty in the church of Beauly in Hampshire The first, the last of August. The second, the 9. of August. By Christopher Hampton Doctor of Diuinitie.
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Hampton, Christopher, 1552-1625.
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1609
(1609)
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STC 12740; ESTC S103819
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27,099
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54
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Redeemer with a sufficient price in his hand In the daies of his flesh he offred vp praiers and supplications and himselfe too with strong crying teares and was heard because of his reuerence The Holy Ghost neuer offred vp any thing Hee comes only as a Comforter not as a Redeemer as a monitor to vs not as a mediator for vs. He comes to helpe our dulnesse to raise vs vp to giue heat to our affectâ—ons to indite our praiers and that also is the benefit of the Sonne that sâ—nds him Ye haue receiued the Spirit whereby yee crie Abba Father that when our praiers are conceiued by the spirit and offred by the Sonne they may euer bee auaileable and neuer take repulse with the Father O quench not this spirit grieue it not but cherish and entertaine euery motion thereof Is it not a faithfull remembrancer sent vs by the Sonne of God Come holy Spirit and let it bee thy good pleasure to remember vs in this thy fauourable influence take away stumbling blocks out of my soule which is the kingdome of Iesus Christ that he may raigne there alone as hee should doe Couetousnesse comes and challengeth gouernment pride would be a king lust sayes shee will raigne ambition backbiting enuie and wrath striue in mee which of them should haue the greatest sway I dull and heauy creature resist as I am able I withstand as farre as I am aided I claime Iesus to be my Lord I defend my selfe for him because I am his right I hold him for my God him for my Lord Come therefore holy Spirit and scatter these Vsurpers in thy power Draw vs all after him draw vs though wee be vnwilling and make vs willing draw vs that are slothfull and make vs cheerfull Shed out and powre foorth the oile of thy gladnesse vpon vs and we shall run in the sauour of thine ointments We are soone weary and changeable draw vs after him lest wee begin to take our vagaries after other louers After other louers Quem inuenirem qui me reconciâ—aret tiâ—i An â—undum mihi fuit ad Angelos Qua prece Quibus Sacramentis Whom should I finde that should reconcile mee vnto thee Should I make any way to Angels With what praiers With what mysteries Sure Angels are not strong enough to carrie vs to heauen and men are too weake yet there bee Giants now as were after the flood that hauing got such morter and bricke say Come let vs build a tower whose top may reach vp to heauen Videte quas scalas imo quae praecipitia ipsi sibi parauerint ad ruinam Marke what ladders yea rather what downfals they haue gotten themselues for their owne ruine for Angels are creatures not able to stand of themselues without the support and benefit of the sonne of God If their abilitie had beene sufficient the diuels would neuer haue lost their places The rest are called elect Angels and Christ is the ground of all election Verily Paul calleth him the head of principalities and powers in whom they doe all consist Qui dedit â—aâ—so homini vt surgeret dedit stanti Angelo ne caderet Hee gaue man that was fallen power to rise and Angels that stood grace that they should not fall and so he was beneficiall to both raising vp the one and confirming the other And if I should commit my cause to such an aduocate as hath need of a patron himselfe it were a right tower of Babel and no scale of heauen The holiest men in the world are too weake to carry vs to heauen by their intercessions Doth this appertaine vnto man O Lord God Adam was perfect both in body and soule yet of too too base a condition to stand in the presence of God without the interuention of a mediator The tree of life which was giuen him is a cleare testimony heereof What needed he any Sacrament of Christ if hee could haue stood of himselfe And then mee thinkes it is plaine enough that seeing Adam could not mediate his owne cause in his integritie no saint though in heauen is able to vndertake for vs in this common miserie Mary began to be a mediator for wine at the marriage in Cana but assoone as Christ repressed her boldâ—esse she desisted soberly and gaue a wholesome charge to the waiters which may well hold the nature of a rule amongst all posteritie to attend vpon Christ alone When the Saints themselues doe send vs vnto Christ shall wee leaue him and in our superstitious affections hang vpon Saints If you do looke for nothing but that which happened vnto Baals Priests They cried from the morning vntill the euening sacrifice and there was neither voice nor one to make answer not any that regarded Tell vs Paul what you did thinke when you were in such a strait that you knew not what to chuse whether to be dissolued and to be with Christ which was better for your owne particular or to abide in the flesh which was more profitable to the Philippians Were you not then verily perswaded that after your death the Church could make no vse of your praiers What then Is the saints loue diminished in heauen where all their graces be increased No sure loue falâ—eth not away But the loue of the saints in heauen is not alwaies in action It is there rather in Maries contemplation than in Marthaes exercise Or if it be in action it is like to Peters when hee had a taste of it in the transfiguration of Christ The loue of his brethren was not decaied but hee was so rauished and pleased with the sight of that which was present that he thought of nothing but the fruition thereof Bonum est nobis esse hic It is good being heere Hee thought not of his brethren that were absent he desired but three Tabernacles for those that were present Can the Saints that be in heauen heare our praiers from earth Haue they any dispensation of vbiquitie Haue they any indowment of omniâ—cienâ—iâ— Can they search our hearts Doe they see and foresee our wants For who will commit his body to such a Physician that knowes no more of the infirmities thereof than he himselfe doth tell him Can they open the gates of heauen for vs Can they conquer death for vs All this a mediator must doe Ego alium noui â—eminem qui hâ—c potuerit nisi Dominum meum Iesum Qui cerse in morte viuebat qâ—â—pâ—re fractus in cruce in diuinitate stabat â—m â—aâ—r◠〈◊〉 nâ—bisâ—um supplicans in altero cum patre propitiaâ—s homo manifestus Deus absconditus I know not any that can doe this but onely my Lord Iesus that liued in death who being brused vpon the Crosse in bodie stood in his diuinitie with the father suppliant with vs in the one and giuing a largesse to vs with the Father in the other a visible man and a hidden God Will you see how hee did liue in death Consider
TWO SERMONS PREACHED BEfore the Kings most excellent Maiesty in the Church of BEAVLY in Hampshire The first the last of August The second the 9. of August BY CHRISTOPHER HAMPTON Doctor of Diuinitie LONDON Printed for Edward VVhite dwelling at the little North doore of Pauls at the signe of the gunne 1609. To the right honourable Henrie Earle of SOVTHAMPTON Baron of TICHEFIELD Knight of the most honourable Order of the Garter and Gouernour of the Isle of WIGHT BEhold right honourable the Sermons now published which were pronounced by your Lordships appointment in a very sacred presence The gratious allowance which then they receiued from a royall diuine giueth me hope that they will not be vnwelcome to the Church entertaining all meditations with facilitie that aduance Christ her Bridegroome Patron and delight What was intended in them to this purpose he knoweth best that knoweth all things If any thing be attained that shall alwaies be ascribed thankfully to his goodnesse and submitted willingly to her censure With this obedience I haue determined to liue and desire to die In the meane time they come abroad vnder the passe also of your Lordships authoritie as of my honourable Magistrate Were they iust volumes and of any great request your Lordship were more than worthy of them for that heroiacall zeale wherewith you haue adorned our little Sarepta Now making scarse a pamphlet they are the lesse worthy of a noble patron But I haue had true experience that your Lordship accepteth the poore indeuours of our ministerie aboue their worth Therefore recommending them to your Lordships good fauour and your Lordship to the riches of Gods blessing I take my leaue with reuerence and will rest Your Lordships most affectionately deuoted CHRISTOPHER HAMPTON A SERMON PREAched before the King at BEAVLIE in Hampshire ROM 10.4 Christ is the end of the Law for righteousnesse to euery one that beleeueth IT is not vnknowen vnto you that the Doctrine of free iustification is the principall subiect and matter of this Epistle The Iewes whom the Apostle spake of in the beginning of the Chapter were afraid to come to this righteousnesse of Christ lest they should be iniurious to the Law and offend God that had commanded it so seriously to the Fathers The Apostle answereth that this their feare proceeded from ignorance of Gods righteousnesse and their owne Law and addeth a reason in these words of my Text For Christ is the end of the Law for righteousnesse to euery one that beleeueth Quicquid est veteris Testamenti Christum sonat All the Old Testament as Augustine saies sounds of Christ The Ceremonies are nothing but figures of him he is the kernell of the promise they are all in him Yea and Amen and without him no promise hath accomplishment He is the life and soule and perfection and end of all the Commandements And therefore hee that hath Christ and holdeth him by faith hath all that the Law requireth in precepts offreth in promises and shadoweth out in types and figures The points in this text are considerable 1 The prerogatiue that Christ hath aboue the Law he is the end of the Law 2 The benefit thereof for righteousnesse 3 To whom this benefit perteines to euerie one that beleeueth Excellent things are spoken of the Law If thou wilt enter into euerlasting life saith Christ vnto a Lawyer keepe the Commandements So saith Moses Behold this shall be our righteousnesse before the Lord our God If we take heed to all these Commandements to doe them Whereby wee may perceiue that faire and large promises are annexed to the Law What is fairer than righteousnesse What larger than euerlasting life But they are conditionall and not absolute Si potes dicere Feci quod iussisti potes itidem dicere Redde quod promisisti If thou canst say I haue done that which thou commandest thou maist well say Giue me that thou promisest On the other side if the Law be not obserued and that exquisitely too the threats thereof are all as terrible Cursed is euery one that abideth not in all that is written in the Law to doe them Hard conditions of doing and doing all And if you please that wee shall enter into the question whether wee can performe the Law or not Paul answereth that it is a matter not of difficulties for that might be compassed with endeuour but of impossibilitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which was impossible for the Law to doe And hee giueth a reason thereof in the former chapter The Law is spirituall and I am carnall Now these two be contraries For the flesh euermore lusteth against the spirit witnesse the same Apostle not in words onely but in true experience also For hee felt a Law in his members rebelling against the Law of God and leading him captiue When this elect Vessell and great Apostle after he was regenerate for the vnregenerate feele no such strife found this long distance betweene the Law and his owne affections and such defects that for horrour thereof he cried our O miserable man that I am may wee attend any good performance or complement of the Law in others Steuen challengeth the whole Nation of the Iewes You haue receiued the Law and haue not kept it His words carry the strength and sinewes of an argument That which is not kept cannot iustifie But you haue not kept the Law therefore what boast soeuer you doe make thereof that you receiued it from GOD that it was published by Angels and giuen to the Fathers yet doth it not iustifie it giues you no prerogatiue They could not answer this with reason and therefore fell into passion and outrage the text saith When they heard these things their hearts burst asunder and they gnashed vpon him with their teeth Manifest euidence of conuiction Peter calleth the keeping of the Law an importable yoke and contesteth against those which vrged the performance thereof for iustification that they laid a taske vpon the necks of their brethren which neither they nor their fathers were able to beare If the Law could be performed why doth Peter call it an importable yoke If it cannot bee performed why is righteousnesse sought or placed in it For it is not the hearing or hauing but the doing of the Law that iustifieth Sinne as Iohn defineth it is a transgression of the Law And doe not all men sinne It were a sinne for any man to say he hath no sinne and if we confesse our sinnes what do we confesse but that we are transgressors and not performers of the Law Shall we put the matter to a triall and let all the saints in heauen and earth passe vpon the Iurie O Lord let them bee demanded heere in thy presence if it were by their workes or fulfilling of the Law that they were iustified Haue they not all with one voice returned their verdict Not vnto vs O Lord not vnto vs but vnto thy name giue the praise