Selected quad for the lemma: ground_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	believe_v	faith_n	hope_n	2,425	5	7.9570	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B04357	The wonders of the world: or, Choice observations and passages, concerning the beginning, continuation, and endings, of kingdomes and commonwealths. With an exact division of the several ages of the world ... the opinions of divers great emperours and kings ... together with the miserable death that befel Pontius Pilate ... a work very profitable and necessary for all. / Written originally in Spanish, translated into French, and now made English, by that pious and learned gentleman Joshua Baildon.; Silva de varia leción. English	Mexía, Pedro, 1496?-1552?; Baildon, Joshua.	1656 (1656)	Wing M1957; ESTC R215366	95,994	143

participating something of the temperate heat and a sufficient moisture to nourish the heat is the most proper of all the complexions to conduce to long life As for the Cholerick that continues lesse because the force and vivacity of its fire and heat cannot long endure with the drought The Phlegmatick and waterish cannot be digested by the heat because of it excessive moisture and so it easily corrupts which in the end causes death The Melancholy being earthy shortens the life by its cold disposition and drinesse which are contrary qualities to heat and moisture Wherefore it is not marvel if they shorten the life where they abound in any body Neverthelesse if choler be mingled with phlegme and that it do surmount proportionably the phlegme this complexion is abiding enough to yeeld long life Also when the bloud surpasses melancholy in a good proportion this complexion is good for the heat and moisture of the bloud tempers the cold and drinesse of the melancholy And so there are compounded complexions which are much better then the simple Sanguine to yeeld long life By that which is aforesaid we may see that the life of man is limited by the virtue and power of his complexion and by the proportion of the elementary qaalities in such fort that the diversity of proportions cause a diversity of termes or time to the life of man So it is said that a man may live as long as his naturall heat lasteth and Radicall moisture is maintained And whereas it is said that the life of man is limited beyond which it is unpossible to passe We must note that although the complexion and naturall perfection of a man may bring him and support him even to the last period yet neverthelesse of a thousand scarce one attains to that point For there are so many disasters which accidentally happen either by some disorder that the most part die before nature fails them be it by Famine Plague Poison Gluttony Whoredome ill diet or by diseases caused by infinite excess And so the true naturall term of the life of man is when nature fails so that it is unpossible to passe that point of time And so we must understand that passage in Iob where it is said Lord thou hast established the bounds which it is unposible for him to go beyond By this passage we may clearly see that man may shorten his life but not lengthen it So that we see many of good complexion that might live a great number of years which neverthelesse are short lived by some exteriour cause which hastens their days Yet this passage of Iob may be otherwise understood in regard of Gods foreknowledge who appoints to every one the term of hit life be it by his naturall complexion or by some other end that he hath assigned to the life of man And because there is nothing hidden from the wisedome of God who knows all the accidentall causes which may happen to man it is impossible for man to lengthen his life beyond what God hath ordeined although the causes be contingent And so one may say there are two terms of a mans life The one whereof depends upon the Harmony and proportion of the elementary qualities The other is according to the preordination and fore-knowledge of God Between which terms there is onely this difference that one may arrive even at the first though not go beyond it But all come to the second And although by course of nature one may passe the second yet nevertheless there is none that ever passeth it CHAP. XXXIIII How great the mischief is to desire a Revelation of things in the Life to come EVen as God who hath creatted us without us will not save us without us so hath he given us the ground of the means of our Salvation which is faith with hope of the riches which he hath promised us in the life to come by an ancient decree which is revealed unto us by his onely son which we cannot obtain without beleeving and hoping in him But mans weakness or to say rather the faith of man is so weak that when it is preached unto him the glory that God hath provided for him hereafter he will say he beleeveth it But nevertheless he will say it is a great matter of so many men that are dead there is not one returned to tell us the things of the other world The greatest sign of unbelief in the heart of man is in my judgement this great desire to have revelations from the other world For seeing that faith consisteth in believing and hoping for things that are not seen if they were revealed unto us there were no more faith and so this singular means of our Salvation were taken from us Again I say further That not onely by this Revelation Faith would be destroyed but also it would be an occasion to make us run into great errours against God as we may easily judge by this argument Put the case that our Father Mother or Brother after death should return into this world and were cloathed with the same flesh they had left behind them and that we should certainly beleeve they were the same and that they should be conversant drink and eat with us as our Saviour did with his Apostles that they might not be in doubt he was a Spirit or a Shadow and that this our Brother c. should reveal unto us the things of the other world there were no doubt but we should hearken to him and without all question beleeve that whidh he says to be true Now this must be a man because he hath Soul and Body and beleeving him we beleeve a man which by nature a Liar So by this it would follow that giving him credit we should rather beleeve a man by nature a liar than God who is soveraign and passing truth and cannot lie who hath told us and often repeated the reward which is prepared hereafter for the good and the punishment for the wicked There is none then but will confesse that this is a grievous sin if we should give credit to this Revelation so much desired by men beleeving rather the creature than the Creator Let not man then be any more desirous to know that which may turn to his Damnation And that he consider that all that God gives or all that God denies us is for our good which he seeks more than our selves And if all men ought to order themselves thus it belongs much more to Christians to whom our Saviour shews that we ought to believe that which is revealed to us by him in the Scriptures spoken by him in the parable of the Rich-man You have Moses and the Prophets hear them Imprimatur John Downam FINIS