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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	word_n	work_n	year_n	126	3	4.2598	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02223	The great day, or, A sermon, setting forth the desperate estate and condition of the wicked at the day of iudgement Preached at Saint Andrews in Holborne at London By Nathaniel Grenfield, Master of Artes, and preacher of the Word of God at Whit-field in Oxfordshire.	Grenfield, Nathaniel, b. 1588 or 9.	1615 (1615)	STC 12358; ESTC S118555	51,838	174

only bee made of the thoughts of the heart but wee must also giue an account of the words of the mouth They are the words of him that is the word of truth Of euery idle word that men shall speake they shall giue an account thereof at the day of Iudgement Matth. 12.36 If a man might be called to an account but for his grosser sort of sinnes as for his Whoredom Swearing Cheating Stealing Vsuries Briberies Extortions dishallowing of Sabbaths and the like there were some hope of safety although God knowes there is no hope of the saluation of such without a speedy and vnfained repentance which doth consist in an holy confession of their sinnes in an hearty sorrowing for the same Sermonem otiosum vocat inanem nullius vtilitatis qui sc nihil aedificatienis vel fructus adfert Marlor ex Cal● in a faithfull restitution of that which hee hath taken from any man by falsity and wrong and in a godly reformation of his forepast life but God will bring into iudgemēt not onely euery secret thought but euery idle word and who alas shall be able to answere him one of a thousand Iob 9.3 Now an idle word is that which is spoken without a fruitfull edification of the hearers for our wordes ought not onely to be few but also they must be good and gracious they must be sauoury and well seasoned with the salt of the Sanctuary and therefore Iob cals the eare the taster of the Word that as we in the common foode of our body swallow not any thing downe into the stomack but what the pallat approues to be good and the grinders prepare for digestion so the eare will not giue passage vnto any word vnlesse it rellish of the Spirit of sanctification and bee truely good to the vse of edifying and may conuay some spiritual nourishmēt vnto the soule and therefore it is the exhortation of the blessed Apostle Let no cōmunication proceed out of the mouth but that which is good to the vse of edifying that it may minister grace vnto the hearers Ephes 4.29 The tongue is the Harbinger of the heart and the truest Ambassador both of the minde and meaning it will soone discry and make manifest vnto others what Countreymen we are whether we belong vnto the Prouince of Babel or the Land of Canaan If wee belong vnto the Prouince of Heauen then our speech is of this Countrey our language is heauenly we are frequent in praising of God in talking of his Word and in telling forth what great things the Lord hath done vnto our soules as our affections are in heauen so is our talke of heauen and heauenly things But if we belong vnto that infernall Kingdome then is the speech carnall sensuall diabolicall then is the tongue exercised in the language of that Countrey in swearing false-swearing cursing banning and blaspheming then is our communication such as may helpe to aduance the Kingdome of Satan whereof wee our selues are limmes and whereof hereafter without repentance wee shall be euerlastingly burning and neuer consuming fire-brands To conclude therefore if euery man must giue-an account of euery idle word not tending to the edification of himselfe and others and of all corrupt and filthy cōmunication whereby hee hath grieued the holy Spirit of God Ephos 4.30 Tremble then thou swearing and false swearing tongue whose Rhetorick and Eloquence of cōmon talke is an execrable oth nay as many othes as wordes thou that canst not sell a penny worth or a pound weight without dozens of othes we haue a world full of such tongues and because of such kind of tongues the lād mournes Gods heauy iudgements are gone out against it if account must bee made of euery idle word what shall become of that tongue that hath pleaded an vniust cause to the peruerting of Iustice wresting the Law to the vtter vndoing of the fatherlesse widdowes what shall become of that tongue that cannot speake a word in the defence of the poore vnlesse it be well tipt with gold the oyle that makes euery ioynt to bee nimble and euery bad cause to goe for current If account must bee made of euery idle word then stand amazed thou vaine and wanton tongue vnderstand and quake when thou hearest mentioned the terrible day of Iudgement thou whose words doe not only not tend to edification but to disgrace the Scripture the word of God it selfe thou that thinkest no iest wil goe for current vnlesse it be seasoned with the salt of the Sanctuary such is the profanenesse of the age in which wee liue that euery Actor vpon the stage euery profane Swaggerer and euery mincing Minion cānot speake a word but must haue a fling and gird at sanctified Scripture assuredly thine account is the greatest thy case fearefull thy iudgement intolerable Let euery man therefore take heede vnto his waies that he offend not in his tongue let him refraine his tongue from euill let him desire the Lord to set a watch before his lips that he may not speake his owne wordes but such as the Lord by his word cōmands him to speake for if our wordes are not such as they ought to be wee shall giue an account for them at the day of Iudgement 3. We shall not only be called vnto an account for our thoughts De operibus and wordes but also of our works wheresoeuer and whensoeuer committed whether by day or by night whether in the field or in the Citie whether in the City or in the house whether in the house or in our chamber whether in our chamber or in our bed there is nothing couered that shall not bee reuealed nothing hid that shall not bee knowne and made manifest before God before the Angels before Saints before the whole world at the day of Iudgemēt so saith the blessed Apostle We must all appeare before the Iudgement seate of Christ and there receiue according to our workes 2. Cor. 5.10 God will giue vnto euery man according to his waies and according to the fruit of his works they that haue done good shal goe into euerlasting life but they that haue done ill shal goe into euerlasting fire This God himselfe reuealed to S. Iohn for truth it selfe I saw the dead great and small stand before God and they were iudged according to their workes Apoc. 20.12 To this purpose saith August In quibus actibus quisque homo inuentus fuerit quando exierit de corpore in his iudicabitur in what sins soeuer man goes out of the body vnrepented of of the same hee shall be iudged at the day of Iudgement as the Preacher therefore concludes his Booke so will I conclude this point God will bring euery worke vnto Iudgement with euery secret thing whether it be good or euill Eccles 12. v. 14. 4. Neither shall we bee onely called vnto an account for our thoughts our words and workes but also for our goods and possessions how we haue gotten them how

verbum patris doce me facere volūtatem tuam vt à spiritu tuo bono ductus ad beatam illam proueniam ciuitatem O sweet Iesus thou that art the word of the Father teach me thy wil that being guided by thy good Spirit I may bee brought vnto that Citty where there is Certa securitas secura aeternitas aeterna tranquillitas tranquilla foelicitas foelix suauitas suauis iucūditas Where there is Security Eternity Tranquillity Felicity Vbi tu Deus cum Patre Spiritu Sancto regnas per infinita secula Greg. in Psal sept Where thou dost raigne as God with the holy Ghost world without end Let vs therefore stand with our loynes girded like good seruants waiting for their master Let vs pray that this Kingdome would come let vs ingeminate that of the Spouse the Church of Christ Come Lord Iesu come quickly Apoc. 22. And here let vs rest our thoughts a while and settle our meditations on serious consideration of this great day not curiously to define or determine how farre or how neere the day or yeere when these things shall be it being lockt from vs and kept vnreueyled in the secret counsell of God yet wading herein as farre as Hercules Pillars that is as farre as the word of God will conduct but where the holy Ghost is silent and hath not a tongue to speake my penne shall not indite nor my eare listen thereunto And first I will set downe the opinions and coniectures of others touching the end of the world Augustine reckoneth vp six Ages of the world August l. 1. in Gen. con Manichaeos the first from Adam to Noah the second from Noah to Abraham the third from Abraham to Dauid the fourth from Dauid to the captiuity of Babylon the fift frō the captiuity of Babylon vnto Christ the sixt from Christ vnto the end of all things the day of Iudgement So that this Age in which we liue is the last Age and may bee termed the decrepit and old-age of the world and if Saint Iohns time was the last howre then surely these our times are the last minutes Then now the end of all things is at hand and wee are they vpon whom the ends of the world are come and Christ is ready to iudge the quick and the dead But how long this last Age being the dotage of the world will continue it is conceald from men and Angels Augustine told his friend Heschius curiously inquiring of the end of the world that hee durst not measure limit or determine the times and seasons which God hath put in his owne power it may be euery mans answere vnto all such curious questionists There are very many of the learned Rabbins Oraculum a schola Eliae who being ledde by their owne vaine and weake coniectures would seeme to set downe a certaine set time of the end of the world positiuely affirming the world shall indure six thousand yeeres and those yeeres they doe distribute into two thousand before the Law two thousand vnder the Law two thousand after the Law wherevpon some other faine that the world shall indure six dayes as it was made in six dayes the length of euery day to bee a thousand yeeres as if it had beene Dauids meaning where he saith that A thousand yeeres in thy sight are as yesterday Psal 90 v. 4. Whereas his meaning is that all things past and to come are present with God Indeede it is the Deuils policy because hee would haue vs to put off farre from vs the euill day and with the sluggard in the Prouerbs desire yet a little more sleepe a little more slumber to busie vs with an infinite many of friuolous idle and vnprofitable questions that we may neglect that one thing which is necessary as namely a careful preparation rather then a curious inquiry to watch and pray according to our Sauiours counsell lest that day come on vs vnawares and we found sleeping for as Augustine truly Prophecies are sooner fulfilled then vnderstood Prophetias impleri quā intelligi Aug. Of that day and houre knoweth no man no not the Angels in heauen neither the Sonne but the Father Mark 13.32 If our Sauiour would haue reuealed this day vnto any doubtlesse hee would haue reuealed it vnto his Apostles his secretaries his fauourites his followers vnto whom hee imparted greater things and better things yet hee tels them flatly Non est vestrum nosse tempora c. It is not for you to know the times or the seasons which the Father hath put in his owne power Act. 1.7 Of the day and houre knoweth no man no not the Angels The Angels abound with much knowledge naturall experimentall and reuealed vnto whom God himselfe doth reueale certaine Ambassages to conuay vnto his children and hauing farre better meanes of knowledge then wee haue for as much as they know God intuendo by his looking in his face Matth. 18.10 But wee haue our knowledge discurrendo by discussing reasoning disputing and that not a priori neither but a posteriori by his backe parts as hee hath manifested himselfe in his works being mirabilis in maximis mirabilis in minimis wonderfull in all his workes The inuisible things of him are clearely seen in the creation of the world and are vnderstood by the things that are made Rom. 1.20 And yet of that day and houre knoweth no man no not the Angels in heauen neither the Sonne To let passe Epiphanius interpretation Epiphanij in illum locum expositio est valdè arguta detorta Martyr his witty but wrested distinction of a twofold knowledge * Executionis Scientiae I will vnder the correction of the Learned shew how Christ knowes the day yet how he is ignorant of it It should seeme strange that the wisedome of God should bee ignorant of those things which are in God neither can it be said that Christ being GOD and man in one person together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Deity should not informe his Humanity as our soule doth the body but leaue it destitute of knowledge for in Christ saith the Apostle i. in his humane nature dwelleth the fulnesse of the Godhead bodily Colos 2.9 Christ himselfe being the best and truest interpretour of his owne words thus expounds himselfe As the Father gaue me commandement euen so I doe Iohn 14.31 Therefore because Christ was sent as an Ambassadour to declare and manifest the will of the Father hee would neither do or speake any thing but that vnto the which end hee was sent as therefore hee was an Ambassadour sent out of the bosome of the Father he is said to be ignorant because he had no commission to reueale it Aquinas part 3. q. 10. Art 2. According to that of Aquinas Dicitur nescire quia non facit scire He is said not to know because hee would not haue vs to know thus hee told his

from her the time of repentance Thus after he had threatned a Deluge and destruction vnto the old world hee gaue them many yeeres to repent before hee washt them away with the waters of his wrath He gaue Sodom Gomorrah two sinfull Cities hee gaue them a time to repent Niniue had a time Ierusalem had a time two and fortie yeeres after the passion of Christ the Figge Tree had a time Chrys obseruat the foolish fiue Virgins had a time when they might haue entred nay God giues a time and lends a long space vnto the most prophane to make them the more inexcusable Cursed Cain prophane Esau desperate Iudas they had all a time This gracious proceeding doth the Lord obserue and keepe and will vnto the worlds end hee giues vnto some of vs twenty yeeres vnto some thirty vnto some forty vnto some fifty euen vntill gray-headed Age the blossome of the graue Hec momentum vnde depēdet aeternitas Aug. bids vs prepare our winding sheete And if in all this time which in all is but a spanne a moment a small scantling wee let it slippe vntill our glasse bee all runne out and the thred of our life cleane cut off then are wee left without excuse and our end is damnation The children of this world are wise in their generation they take their time and opportunity The Marchant buyeth while the Mart lasteth the Souldier fighteth while the battell indureth the Husband-man soweth while it is winter reapeth when it is summer That faithfull measurer of time heauens great Ornamēt obserueth his rising and setting The Sunne the Moone and Starres keepe their constant reuolution according to the will of their Maker in the first Creation The Storke the Turtle and the Crane know their appointed time Ierem. 8.7 But man neglects his time and lets it steale away one day after another vntill the day of grace bee closed vpon him Wee are called vpon to repent in the dayes of our youth before sin is habituated custome of sinning hath taken away the sense of sinne Remember thy Creator in the dayes of thy youth Eccles 12.1 But men for the most part refuse to repent vntill they be old and so by a iust iudgement of God they goe downe to the graue hauing their bones full of the sinnes of their youth for how almost is it possible that we should repent truely when wee be old repentance is so hard and difficult a thing a heauy burthen a difficult duty Age of it selfe is a burthen a sicknesse a languishing disease the Sergeants and Officers of Death haue arrested euery limbe haue taken vp the whole body as an habitation of death One crieth with the Shunamites child Non vita longa sed longa aegritudo Alas my head alas my head another with with Antiochus My belly my belly the third with Asa Shaking Palsie My feet my feete this mans limbs tremble as a reed shaken with the winde another mans limbes are like the dead boughes of a dying barke Dead Palsie one laboureth in one disease another in another one in the chollicke another in the stone this mans eyes begin to waxe dimme his eares deafe his wind-pipes euen stopt vp with flegme his teeth falling out of his head his hands possest with the palsie his legges not able to beare vp his body his knees strike one against another his backe not able to beare the waight of a Grashopper and when man is brought vnto such an exigent that hee cannot put off or put on his owne clothes how shall he put off sins and put on newnesse of life Surely I see not how he can repent vnlesse hee repents that he hath liued too long and therfore they wish for welcome death when little doe they well consider that death is the dissolution of a miserable life but a passage to a worse a gate an entrance to hell if they dye vnrepentant Augustine his counsell in this case is very heauenly and very worthy to be embraced Lib. de Vtilitat poen agend Age poenitentiam dum sanus es si sic agis dico tibi quod securus es quia poenitentiam egisti eo tempore quo peccare potuisti si vis agere poenitentiam quando iam peccare non potes peccata te dimiserunt non tu illa Repent while thou art in good health if thou dost so I tell thee thou art safe because thou repētedst whē thou couldst haue sinned if thou dost repent when by reason of the weakenesse of thy body thou art not able to performe the workes of darknesse sinne hath left to saue mee Acts 3.19 Repent therefore that thy sinnes may bee done away when the time of refreshing shall come from the presence of God and that with all speede Pharaoh bad Moses pray for him to morrow but doe thou repent to day thou knowest not whether thou shalt liue vntil to morrow thy life is but a flower flourishing to day fading to morrow but a bubble soone blowne vp soone blowne out thou maist dine in all thy royalty with Balthasar carouse in golden bowles yet ere thy dinner be ended such is the vncertainty of our fleeting life thy soule may bee diuorced from thy body and thy body fit for no company but the wormes It is not to morrow that God requireth but to day To day if you wil heare my voice Heb. 3.15 Remember that there will be a day when there will be iudgemēt without mercy when if thou neglectst this day of saluation this acceptable season thou shalt bee cast to Hell and there shalt lye in misery howling and crying out O miserable wretch that I am what did I meane that I did not confesse my sins repent and turne to God when I was vpon earth now I see others partakers of heauenly ioyes and I thrust out and cast into these miserable torments where thou shalt bee inforced to say O how iust are Gods iudgements I was spoken vnto but I would not heare I was instructed out of Moses and the Prophets and intreated by the Ministers of Christ to repent but I stopped mine eares against their admonitions How doe I iustly feele that which nothing could make me feare Let vs not therfore neglect this opportunity this space which is our life time a time which God in mercy hath allotted vnto vs to repent in after this time repentance will neuer be preached any more nor sinnes pardoned Nazian Hic namque peccatorum remissio vbi peccatorum commissio hic nobis prompt a medela est post autem clausa est omnis medicinae falutis For sinnes are remitted here where as they were committed Heere onely haue wee the Balme of Gilead to cure the wounds of a sinfull soule but hereafter all medicines of saluation shall bee lockt from vs and we from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Basil This present time in which wee liue is the time of repentance and remission of sinnes Frustra sibi homo post hoc corpus promittit quod in hoc corpore comparare neglexit Augustine August And therefore in vaine doth man promise vnto himselfe that after this life which he doth neglect to obtain this life This is our day the next is the Lords day wherein he wil come to iudge euery man according to his wayes as the Tree groweth so it falleth and as it falleth so it lyeth as men liue so they die and as they die so they come to Iudgement In what sinnes sosoeuer wee dye vnrepented of in the same shall wee bee iudged and condemned Let vs learne therefore in our growth to grow the right way let vs looke toward Ierusalem growe toward heauen that is let vs liue wel that wee may dye well so that at the worlds generall Iudgement at the resurrection of the iust wee may meet our Sauiour in the ayre and be euer with him Amen Come Lord Iesus come quickely FINIS