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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	father_n	person_n	trinity_n	5,937	5	9.9723	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02609	The threefold state of man vpon earth conteyning [brace] the glorie of his Creation, the miserie of his Fall, and the sweete mysterie of his reparation : discussed in three seuerall sermons at the Court / by Christopher Hampton ...	Hampton, Christopher, 1552-1625.	1620 (1620)	STC 12739.5; ESTC S2712	38,298	70

Father and Sonne work not without their loue their gladnesse and essentiall power which is the Holy Ghost If all these persons doe concurre and ioyne together in the worke of mans creation we see the persons that are spoken vnto and the pluralitie comprehended vnder faciamus Againe by the conclusion of their decree that this excellent creature should be stamped with the print of their owne image you may discerne the vnitie of their substance because all three haue but one image ad imaginem nostram And indeed there can be but one thing that is infinite Will you make more then one Consider first where they shall be conteyned for one infinite must be conteyned euery where and fill all places But God is infinite therefore there can be but one God Other things increase by multiplication so doth not the Godhead whatsoeuer is added to it doth not multiplie but diminish it It is not good for man to bee alone therefore God made him a helpe meet for him With God it is contrarie good for him to be alone and necessarie too otherwise hee cannot be such as the Scripture describeth him three sacred persons without confusion and one blessed Deitie without diuision Noli intellegere vt credas sed crede vt intelligas intellectus enim est merces fidei Vnderstand not that you may beleeue but beleeue that you may vnderstand for vnderstanding is thereward of faith The worke of creation belongeth to none but to this Godhead alone Ierem. 10. Let the gods perish that made not heauen and earth And on the other side he that did it the Angell would haue adored Worship him that made heauen and earth It is attributed to the Father partcularly Act. 4. Thou O Lord God which hast made heauen and earth c. doubtlesse against thy holy Sonne Iesus Herod and Pontius Pilate gathered The like is ascribed to him also in the articles of our faith where we professe a Beliefe in God the Father Almightie maker of heauen and earth and yet wee hold firmely that the workes of the Godhead Quoad extra be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actions common to the whole Trinitie wherein all three persons doe so concurre and keepe correspondencie that euery one hath neuertheless some peculiar operation apart As for example The incarnation of the Sonne of God was an action or common worke of the whole Trinitie yet the Father had a peculiar part in it namely to send his Sonne And the Sonne againe had his parte to take flesh and to combine it into the vnitie of his person which is not communicable to either of the other two persons for neyther Father nor Holy Ghost could be incarnate It was not the Nature of God that did take the Nature of man for then all three persons must haue beene incarnate The Word onely being the second person in Trinitie was made flesh and tooke the seed of Abraham the person onely was incarnate which is peculiar to the Sonne alone and cannot bee communicated to the Father or Holy Ghost The Holy Ghost had another part in that businesse he came vpon the blessed Virgin ouershadowed her and by purifying that part of her substance built vp a bodie fit for the Word So we doe say in this worke of creation It was a common action of the whole Trinity and neuerthelesse for distinction and order sake we say That there was one operation of the Father another of the Sonne and another of the Holy Ghost The Father as Basil writeth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father the commaunding cause the Sonne the working cause and the Holy Ghost the finisher The Father createth by his will the Sonne by his operation and worke the Holy Ghost by giuing life and motion The beginning of the worke is in the Father and hee createth all things by his Wisedome or Word and the Holy Ghost nourisheth hatcheth houereth ouer the creatures to infuse life and motion into them In the Creed and wheresoeuer else the Father is called creator of heauen and earth it doeth not exclude the Sonne and Holy Ghost out of this businesse but sheweth the manner and order of the action and which person hath precedence Is not the creation which was the first outward work of the God-head fitly attributed to the first person that is of himselfe and of no other Surely this work sorteth best with the Maiestie of the Father But that doth not exclude the other two persons as if they had no part in the matter of creation 1. Cor. 8. the Sonne is called the onely Lord. How Surely not to infringe the Fathers power but to exclude Idols and fained gods So is the creation giuen to the Father to exclude creatures and vaine gods not for derogation of any thing from Son and Holy Ghost Act. 14. Wee preach vnto you that you should turne from these vaine idols vnto the liuing God that made heauen and earth They were ioyned therefore in the creation of all things else But the Holy Ghost did so direct the Secretarie of this busines that here it is conspicuous the first reuelation of the Trinitie appeareth in the creation of man that he might so worship and acknowledge God Besides other things that be extraordinarie here different from his former course there hee spake the word and they were made he commanded all things else were created here hee taketh a greater worke in hand because he ordereth all aboue the vulgar there he left the beasts and trees vnto the earth to be fashioned here he taketh the worke into his owne handes and frameth man himselfe he performeth the office of a true parent he made the body he infused the soule Illius est totum quicquid sumus There hee biddes other things come out of the earth aliue instantly here the producing of man hath a priuiledge and is not done so suddenly there was nothing but producat terra here the businesse is not passed ouer with a bare mandate but we haue the summons of a Councell Faciamus hominē O the deepenesse of the riches both of the wisedome knowledge of this Councell O great Senate where all things were determined Circumspect where euerie occurrent was foreseene Holy where nothing was done vpon aduantage Iust where place is not left for any complaint What could escape such a consultation where the Father aduiseth with his Wisedome considereth seriously with his holy Spirit not for difficultie that was found in this businesse more then in the rest Naturae imperat possibilitati non obtemperat What was hard to him cui velle est fecisse whose will was powerfull that hath done whatsoeuer he pleaseth both in heauen and earth Whereto then serueth this deliberation Verily to teach vs that our creation was eminent The skilfull hand of great Besaleel the cunning artificer of all the world makes

THE THREEFOLD STATE OF MAN VPON EARTH CONTEYNING The glorie of his Creation The miserie of his Fall And The sweete mysterie of his Reparation DISCVSSED IN three seuerall Sermons at the COVRT BY CHRISTOPHER HAMPTON DOCTOR of Diuinitie and one of his Maiesties Chapleines in Ordinarie Now Lo Archbishop of Armagh and Primate of all IRELAND DVBLIN Printed by the Societie of STATIONERS Anno Dom. M.DC.XX TO THE RIGHT HONOVRABLE SIR OLIVER SAINT-IOHN Knight Lord Deputie of IRELAND MOst honoured Lord I haue taken boldnesse to dedicate vnto your Lordsh these Meditations concerning the Creation Fall and Restitution of Man for the honor I beare to your high place and to testifie my humble and thankefull acknowledgements of your manifold noble and readie fauours done both to my selfe in particular and to this poore Church of Ireland in generall She being in the qualitie of a Pupill as that condition is fatall to the Church and seuered with vast Seas from the comfortable sight of her gratious Guardian was forced to flie to your defence that beare his Sword hath often beene refreshed by it and seldome implored ayde in vaine Proceede with diligence and constancie in this honourable protecting of Christ his Ministers The cheerefull respects or entertainements giuen in that kind make you resemble him the better which putteth you in trust they will make true Religion shine in the Church pietie obedience tranquillitie flourish in the land and accumulate God his blessings the Churches and Common-weales vpon your person and Gouernement which no man can wish more cordially then Your Lordsh most affectionate to doe you honour ARMAGH THE GLORY OF MANS CREATION GEN. 1. VER 26. Furthermore God said Let Vs make man in our owne Image according to our likenesse TWo things are considerable in this Text first the Creator secondly the Creature And so it will helpe vs in the knowledge of God and of our selues Concerning the former S. Hilarie saith Perfecta scientia est sic Deum scire vt licet non ignorabilem tamen inenarrabilem scias creden̄dus est intelligendus est adorandus est his officijs eloquendus est This is a perfect knowledge so to know God not as one that could not be knowne at all but as one that cannot be expressed he must be beleeued he must be vnderstood hee must be worshipped and with these offices hee must be spoken of Poets write that Prometheus made man of clay Res eos non fefellit sed nomen artificis mistaking not the thing it selfe but the artificers name for the first man was of the earth earthie Prometheus was not the Architect in this building for the Holy Ghost teacheth vs here by the pen of Moses that it was God which said Let vs make man therefore it is he that hath made vs and not we our selues Yet he might haue the concurrence and ayde of others with him because he saith Let Vs make man as if manie were ioyned together in the businesse Not so neyther for Who hath knowne the minde of the Lord or was his Counsailor and hath taught him who hath giuen him first and he shall be recompensed When hee said Let Vs make man hee spake not vnto the Angels Are they not all ministring Spirits and then how should they be creating powers They are our fellow seruants creatures as we are and beneficiaries of God his graces with vs not consorters or companions of his glorie They are sent forth to minister for their sake that be heyres of saluation not to be founders or coadiutors of our creation They cannot be seruants in the one and master workmen in the other they cannot be creatures and creators they cannot be Gods messengers and his compeeres too So man should be created in the likenesse of Angels for he saith Let vs make man in our Image That Moses confuteth in the next verse In the Image of God hee made man not in the image of Angels vnlesse any should be so vaine to imagine that there is one and the same image common to God and Angels Some of them did affect to bee like vnto the Almightie and it was adiudged robberie for a document of instruction to terrifie euery creature from such presumptuous comparisons and to conteine all sorts within the lists of their vocation Verily none but God is like vnto God the Sonne vnto the Father the Holy Ghost vnto them both He only hath the character image of the inuisible God that is the first begotten of all creatures Philip he that seeth me seeth the Father againe I and the Father are one without inequalitie without dissimilitude When he saith Let vs make man he leaueth no inequalitie reddidisti authorem cum socium professus es When he addeth in our image where can be dissimilitude Est enim Dei filius Deo patri natura aequalis habitu minor In forma serui quam accepit minor est patre In forma Dei in quo erat etiam antequam hanc accepisset aequalis est patri In forma Dei verbum per quod facta sunt omnia In forma serui factus ex muliere factus sub lege vt eos qui sublege erant redimeret Proindè in forma dei fecit hominem in forma serui factus est homo nam si pater tantum sine filio fecisset hominem non scriptum esset faciamus hominem ad imaginem similitudinem nostram For the Sonne of God is equall to the Father in nature inferior by habite In the shape of a seruant which he did take he was lesse then the Father In the forme of God which he had before he tooke that shape he was equall to the Father in the forme of God hee was that Word by whom all things were made in the shape of a seruant he was made of the substance of a woman made vnder the law to redeeme those that were vnder the lawe Therefore being in the forme of God he made man being in the shape of a seruant was himselfe made a man for if the Father alone had made man without the Sonne our Text wold not haue set it downe in these termes Let vs make man in our owne image according to our likenesse Seeing then that here a Noune singular dixit Deus is ioyned with a Verb plurall faciamus hominem and that the Scripture speaketh of God in the one number and the other particularly as of one and by the name of a multitude as of manie I neede not trouble you with further search to whom he speaketh when he saith Let vs make man but may rather call you to obserue that there be manie persons in this vnitie of Godhead and yet but one substance in this pluralitie of persons The Father eternall maketh and preserueth all things by his coeternall Wisedome with his substantiall vertue Christ teacheth vs this cooperation of Father and Sonne My Father worketh as yet and I worke Now