Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	day_n	lord_n	3,361	5	4.2745	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50535	A paraphrase and exposition of the prophesie of Saint Peter concerning the day of Christs second comming described in the third chapter of his second epistle as also how the conflagration or destruction of the world by fire, whereof Saint Peter speaks, and especially of the heavens is to be understood / by Ioseph Mede ...	Mede, Joseph, 1586-1638.	1642 (1642)	Wing M1605; ESTC R12987	15,271	29

month were all the fountains of the great deep broken up vers 18. and the waters 21. and all flesh died d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies inter amongst or in the midst of as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Herodotus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter insulas Howsoever we render the Preposition I suppose S. Peter by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 means the superiour water which together with that of the sea or great deep concurred to the drowning of the world as appeares by the place of Genesis alledged Verse 7. But the heavens and the earth i. e. the world which is now by the same word are kept in stare reserved unto fire e at the day of judgement and perdition of ungodly men according to the prophesie of Daniel cap. 7. who saw a fiery stream issuing and comming forth before the Iudge of the world and the body of the fourth beast burned therewith And of Esay cap. 66. who saith of that day That the Lord shall come with fire and with his chariots like a whirlwind to render his anger with fury and his rebukes with flames of fire And that by fire and by his sword i. e. by his sword of fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord would plead with all flesh and the slain of the Lord shall be many So also Malachy cap. 4. That the great and terrible day shall burn as an oven and all the proud and all that doe wickedly shall be stubble which at the comming of that day f shall be burnt up e From this proportion which the judgement to come by fire hath unto that which was by water in the deluge Irenaeus calls it Diluvium ignis lib. 5. c. 29. juxta edit Fevardentii f It may be it is of this day that the Prophet Esay also speaks cap. 9. 5. where he saith that the battell of the Messiah should not be as the battell of the warriour with confused noise and garments rolled in blood but with burning and fuell of fire For the old Prophets for the most part speak of the comming of Christ indefinitely in generall without that distinction of first and second comming which the Gospel out of Daniel hath more clearly taught us And so consequently they spake of the things to be at Christs comming indefinitely and all together which we who are now more fully informed by the Revelation of the Gospel of a two fold comming must apply each of them to his proper time those things which befit the state of his first comming unto it and such things as befit the state of his second comming to the second and what befits both alike may be applyed unto both Verse 8. But whereas I mentioned saith Saint Peter the day of judgement lest ye might mistake it for a short day or a day of few houres I would not Beloved have you ignorant that one day g with the Lord is as a thousand yeers and a thousand yeers as one day g Thus I expound these words by way of pre-occupation or premunition because they are the formall words of the Jewish Doctors when they speak of the day of judgement or day of Christ as Saint Peter here doth viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 una dies Dei S. B. sicut mille anni And though they use to quote that of the ninth Psalme mille anni in oculis tuis ut dies hesternus for confirmation thereof yet are not these words formally in the Psalme So that Saint Peter in this passage seems rather to have had respect to that common saying of the Jewes in this argument than to the words of the Psalme where the words one day with the Lord is as a thousand years are not though the later part of the sentence a thousand yeeres as one day may allude thither as the Jewes also were wont to bring it for a confirmation of the former 2. These words are commonly taken as an argument why God should not be thought slack in his promise which follows in the next verse But the first Fathers took it otherwise and besides it proveth it not for the question is not whether the time be long or short in respect of God but whether it be long or short in respect of us otherwise not 1000. but 100000. yeers are in the eyes of God no more than one day is to us and so it would not seem long to God if the day of judgment should be deferred till then 3. Let the judicious consider it whether this passage so prone to be taken in the exposition I have given yea and alledged to that purpose were not some part of a motive to the zeloticall Anti-Chiliasts whereof Eusebius whom we trust was none of the least to be so willing and ready to question the authority of this Epistle as they did also at the same time of the Apocalyps The pretence against this Epistle was that it wanted the testimonie of allegation by the first Fathers But Dies Domini sicut mille anni quoted both by Iustin Martyr and Irenaeus is not out of the ninth Psalm as they tooke for granted for there are no such words but out of the Epistle of Peter who applyeth it to the day of judgment which he calleth Dies Domini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consider it Verse 9. And though this day be deferred yet is the Lord not slack concerning his promise as some men account slacknesse as if he had altered his purpose or meant never to performe it but the cause of this delay is his long-suffering a towards as of the seed of Israel not willing that any should perish at that day but that the whole nation should come unto repentance b which if that day should surprize them in their unbeliefe must inevitably perish with the rest of the enemies of Christ a Saint Peter speaks and writes in this Epistle to his brethren the Jewes as appeares by the first verse of this chapter b So the same Saint Peter in his first publike Sermon to his Nation in the Temple after the sending of the holy Ghost Act. 3. 19 c. exhorts them to repent and be converted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the washing away of their sinnes that so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those times of refreshing and restitution of all things which God had spoken by the mouth of all his holy Prophets might come which till then were to be suspended Object But God could have hastened the Jewes conversion if it had pleased him Resp But it stood with the oeconomy of Gods justice when the Jewes had rejected Christ their expiation to grant them this grace untill they should have fulfilled a time of pennance for all the sins of their Nation even from the first time they were a people untill the last destruction of Hierusalem For since they would none of their pardon and attonement by Christ with respect unto whose comming God had so long spared them for all their expiation