Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	great_a	part_n	5,183	5	4.4031	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63841	A discourse concerning the worship of images preached before the University of Oxford, on the 24th of May, 1686 / by George Tullie Sub-Dean of Tork, &c for which he was suspended.	Tullie, George, 1652?-1695.	1689 (1689)	Wing T3237; ESTC R6237	23,894	41

sign and indication of but naturally consequent upon the former and as absolutely requisite as is the publick external exercise of Religion the greater advancement of God's Glory and the acknowledgment of his superiority over one part of us as well as another it being necessary if for no other reason to glorifie God in our Bodies as well as Spirits because they are both God's and an unanswerable argument that external actions must bear a part in the due performance of Religious Worship is this That otherwise we could never be certain of any false Worship in the World since the internal actions of the mind do not fall of themselves within human cognizance As to the former part of this Worship the internal veneration and submission of our Souls there is no doubt at all but that he who gives that to Creatures or any Images of them gives them Religious Worship with a witness the only difficulty lies in the external actions of the Body as Bowing of the Head Genuflexion c. which being capable of different Constructions Civil as well as Religious the main point of our present enquiry must be how to know when such actions become of a Religious signification for when they do so they become acts of external Adoration which the common notions of mankind ever since the world began have determin'd to be parts of Religious Worship And whence I pray should such actions take the particular denomination of Religious but from what Physical Actions receive any other appellations and that is either positive appropriation to such an use or from the Circumstances of Time Place Occasion Object and the like as well as intention of him that does them Thus for instance acts of Sacrifice and Incense become acts of Religious Worship because God appropriated them to his Service Thus the Prostration which the Devil requir'd of our Saviour was by him interpreted Religious Worship because the occasion was argument enough that he could demand no other Thus tho a man may kneel bow his head or incline his body to his Friend his Father or his King and still keep within the bounds of Civil Decency and Decorum yet if he should use the Solemn Rites appointed for a Religious Performance consecrate his friend place him not only in the Church but upon the Altar and at the set times of Prayer there pay the same external acts of respect to him no man would stick to pronounce them religious from the natural notions we have of such actions so circumstantiated accordingly we find St. Austin in one place insisting upon the particular circumstance of placing their Statues over the Altar to prove that the Heathens constructively took them for Gods i. e. gave them Divine Worship Quod numen habeant pro numine accipiant illam statuam ara testatur c. Nemo mihi dieat non é Deus non é numen for it seems they stood upon the goodness of their Intentions too utinam ipsi sic norint says he quomodo nos novimus sed quid habeant pro quâ re habeant ara testatur Thus again when S. John in an Extacy fell down at the Feet of the Angel that action likewise came under the notion of Religious Worship which he bid him therefore give to God because the Angel the Object to which it was done was of a nature Superior in Power and Perfection to his own For such respects proceeding not from any civil Relations to such beings of which they are not capable but from a strange awful Apprehension of some secret Power and Superiority they have over us they partake of the formal Reason of the Worship of God himself and must therefore be look'd upon as Religious Upon the same ground doubtless did St. Peter interpret the Worship Cornelius gave him to be Religious from the extraordinary Sentiments which he saw he had of his Person as of one above the Power and Perfection of humane Nature as sufficiently appears from the Apostles bidding him stand up for that he also was a man Acts 10. And thus all mankind naturally judg of such Actions without the least Hesitancy or Demur tho perhaps they never state the Point unless upon occasion nor attend to the reasons why they do so And what has been said of such Actions in relation to animate Beings will for the very same reasons hold good of them when performed with regard to the Images of such Beings besides that the Worship of the Images being referr'd to the thing represented it must of necessity be the same and not a different kind of Worship Thus much then for the Explication of the term of Religious Worship The next and most natural advance now is to examine whether or no by the Authentick Doctrine and the best authorized Practice of the Church of Rome any such Worship given to Images And first I shall examine them in relation to the first and principal part of it the internal Veneration and Submission of the mind This I presume being the most considerable Part of that worship they are pleas'd to call Latria for that as the second Council of Nice describes it is done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Spirit or Mind That St. Thomas as the Phrase is and his numerous Adherents determin'd the worship of Latria and consequently the most interior Devotion of the mind to be given to the Images of Christ is notoriously known and yet St. Thomas may vye with any Bishop in Europe in Approbations from Rome witness the Elogies and noble Testimonies concerning him and his Doctrine by John the 22 d who Canoniz'd him by Paul the 5th Innocent the 6th Clement the 8th Vrban the 5th Pius 5th in their several Bulls or other Discourses relating to this Saint But because Testimonials signify nothing perhaps when urg'd the wrong way and that reason is altogether as satisfactory to those they call Hereticks as a naked Authority I shall show That this Opinion of Aquinas is undeniably consequent both upon the Doctrine and Practice of their Church First Upon the Doctrine The reason assign'd for the Worship of Images in the Council of Trent is Because the Honour which is exhibited to them is referr'd or as the second Council of Nice more clearly expresses it does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pass on or go through to the Prototypes which they represent Now says Aquinas who quotes this Reason from Damasus the Worship that is given to the Prototype Christ himself is certainly latria and consequently so must that be too which is given to his Image for otherwise how can the Worship be said to be referr'd to or pass on from the One to the Other if it be not the same but a different sort of Worship A Reasoning this as old as the second Council of Nice it self where it is urg'd without the least Contradiction by John the Vicar of the Oriental Bishops and they may refute it at their