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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
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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

we haue kept them how wee haue spent them whether we haue gained our goods through others hurt building our houses like the Moth Iob 27. vers 12. The Moth is made fatte by spoyling the booke and barkes wherein they liue so the couetous is made rich in deuouring the poore Of which sort are these Vsurers Extortioners Cheaters Brokers and all couetous Ahabs whatsoeuer that ioyne house to house land to land vntil there be no place for the poore to dwell in For great men must render great account when that great Land-Lord comes to reckon with them and biddes them giue an account of their steward-ship for they may be no longer stewards Secondly we shall giue an account how wee haue kept them Indeed wee are but keepers of our wealth though wee had the world at will Amb. l. de Nab. c. 14. Custos es tuarum non Dominus facultatum Thou art but a keeper thou art not Lord ouer thy goods and substance Chrys Deus enim diuitiarum suarum dispensatores esse voluit non Dominos God will haue vs dispensers and disposers of our goods vnto the good of others and not to bee Lords ouer them our selues and therfore they be goods Non quod faciunt bonum sed vnde facias bonum not that they make a man good but because a man by them may doe good imploying them to the glory of God the good of his neighbour and his owne comfort First vnto God laying out temporall things for spirituall comforts in maintaining the Preachers in defending the Gospell in repayring his Temples Secondly thou must lay them out vpon thy neighbor making friends of thine vnrighteous Mammon as thy Master commands thee Luk. 16. v. 9. Stips pauperum thesaurus inopum was the word of the good Emperour Constantius The rich mans treasure is the poore mans stock so that he that denies them what they stand in need of denies them their due of which sort Saint Iames speaks of that haue their presses full of garments and their chests full of coyne but their gold and siluer is cankered their garments motheaten whiles Christ himselfe in the person of a begger stands at their doore with an empty belly and a naked backe crying for a morsell of bread to put in their belly or some old cast garmēt to couer their nakednesse and yet they are sent away as comfortlesse and as empty-handed as euer they came thither No maruell therefore though Saint Iames so sharply inueigheth against rich men against such kinde of keepers of their goods Goe to now ye rich men weep and howle for the miseries that shall come vpon you your riches are corrupted and your garments motheaten your gold and siluer is cankered and the rust of them shall be a witnesse against you and shall eate vp your flesh as it were fire ye haue heaped vp treasure against the last dayes Iames 5. v. 1.2.3 Thirdly he shall giue an account how hee hath spent them whether vpon workes of superstition to the dishonour of God or in the vnnecessary quarrels of the Law to the hinderance of his neighbour or in spending of them vpon Whores and Harlots vntill pox and penury bee his end or in surfetting and drunkennesse to the ruinating of his estate danger of soule hurt of body losse of credite griefe of friends vndoing of his children 1. Tim. 5.8 and such a one is worse then an Infidell To conclude therfore this point euery man must giue his account vnto God the King as wel as the Subiects the Prince as well as the People Ministers and Magistrates Parents and children Masters and seruants rich and poore good and bad and euery transgression from the highest blasphemy to the least infirmity must be brought to a strict tryall at the Day of Iudgement Which is the third reason aggrauating the fearefull estate and condition of the wicked at the Day of Iudgement The fourth reason why the estate and condition of the wicked is so full of horror at the Day of Iudgement is by reason of the multitude of witnesses and accusers which shall come forth to witnesse accuse and condemne them at that Day As first of all GOD himselfe aboue them which knoweth and sealeth vp their sinnes as it were in a bag Iob 14.17 And therfore saith Iob in a case of controuersie that could not bee decided My witnesse is in heauen So Samuel declaring to the people his integrity how vprightly he had conuerst amongst them hee takes the Lord to be a witnesse betwixt him and the people 1. Sam. 12. v. 5. Whereby we may see how fearefull a thing it is thus to dally with our all-seeing and all-knowing God as to call his sacred Maiesty to be a witnes in matters of vntruth cōtrary to our own knowledge and the testimony of our owne conscience For assuredly the Lord will bee a witnesse a swift witnesse they are the words of his owne mouth I will be a swift witnesse against the Sorcerers against the Adulterers against false swearers against those that oppresse the hireling in his wages the widdow and the fatherlesse and that turne aside the stranger from his right and feare not me saith the Lord of hostes Mal. 3. v. 5. The second sort of accusers are the Deuils the whole rabble of that infernal Kingdome the common sworne aduersaries to all mankind and if they dare to accuse the brethren the Saints and seruants of God as hee did that perfect and vpright man of God holy Iob. Assuredly this will bee his practice at that day he wil bring forth a most exact bill of all our sinnes committed all our life long Presto erit saith Augustine Diabolus ante tribunall Christi recitabit verba professtonis nostrae obijciet nobis in faciem omnia quae fecimus in quo die in quo loco peccauimus quae facere debuimus The Deuil wil be ready before the Tribunall of Christ and will recite the words of what wee haue made profession of and obiect our owne sinnes to our faces in what day and at what place wee did commit them and all other circumstances howsoeuer wee now cast them behind our backes then will hee bring them forth before our faces It behooues vs therfore to be watchful ouer our owne wayes considering the Deuil watcheth ouer vs so that hee wil not let passe any one of our sinnes vnregistred but will bring them forth to the confusion of the wicked yea if it were possible of the Saints at the day of Iudgement The third sort of accusers are the Angels beside them I wil not here maintaine Origens opinion who saith Vnusquisque Angelorum aderit producens illos quibus praefuit qui testimonium prohibebit quot annis circa eum laborauit ad bonum instigando sed monita eius spreuit That as euery man hath his particular Angel attending on him prouoking him to good protecting him from euill euery mans particular Angell shal

with Augustine August de Symb. l. 3. Iudex ille nec gratiâ praeuenietur nec misericordiâ flectetur nec fletibus mitigabitur This Iudge will not be preuented with fauour moued with mercy nor mitigated with teares nec sententia eius lata vnquam reuocabitur neither will the sentence once past against them euer bee reuoked any more which is the third thing that I am to speake of This sentence is the more dreadfull because it is irreuocable sentence proceeding from the Iudgement seate of mortall men may be reuoked or stopped by sundry meanes as first by appealing vnto some higher Iudge as Paul appealed vnto Caesar but at this great Assise there is no higher Iudge for he is the onely and blessed Prince the King of Kings and Lord of Lords 1. Tim. 6.15 And the Father hath committed all Iudgement vnto him Ioh. 5.27 2. The Iudge vpon better and more mature deliberation may alter his opinion but there is no alteration of Iudgement when it is once gone forth from the Throne of the Lord whose Iudgements are more resolute then the Decrees of the Medes and Persians which might not bee altered When Esau came to his father for a blessing which was formerly past to Iacob his father said I haue blessed him and hee shall be blessed Gen. 27.33 So resolute shall the Lords sentence be at the day of Iudgement I haue cursed them and they shall bee cursed and as Balaam said vnto Balak The Lord hath blessed and he cannot reuerse it Numb 23.20 So say I The Lord will not reuerse this his sentence of malediction Goe ye cursed neither will hee alter the thing that is gone out of his lippes 3. By supplication but because the wicked turned away their cares from hearing the Lord whē he entreated them by his Word it shall bee iust with God not to lend an eare when they doe call and cry vnto him there is not any of that glorious Court of Heauen that will friend them so much as to speake a word in their behalfe Should the Saints whom they euer despised accounting their life madnesse and their end to be without honour Wis 5.4 Should the Angels whose Ministry they haue refused and abused if they did should God himselfe heare them whose Spirit they haue so oftentimes grieued And therefore Iob said well There is no vmpire when God and man are at oddes Iob 9.33 Reas 6 Now the last Reason which doth aggrauate the horrour of the wicked is the punishment of losse Schol. poena damni the consideration of Heauens banishment and Hels eternall imprisonment is a sufficient torture vnto the soule of the wicked and as Chrysostome iudgeth it to bee much more bitter and irksome then the paines of Hell Duplex est damnatorum poena nam mentem vrit tristitia corpus flamma Isidorus de meditatione Ignis gehennalis yea worse then a thousand Hells if there were so many Chrysost super Mat. Hom. 33. according to our Sauiours saying There shall be weeping and gnashing of teeth when they shall see Abraham Isaac and Iacob and all the Prophets in the Kingdome of God and they themselues thrust out of dore Luk. 13.18 VVhere shal be Dogges and Enchanters and VVhoremongers and Murtherers and Idolaters and whosoeuer loueth or maketh lies Reuel 22.15 And not only shall they be debard of the ioyes of Heauen and glory of the Saints but they shall be depriued of all Earthly comforts and all their former delights The Pome granat tree the Palm tree the Apple tree shall wither the Apples after which their soule lusted shall depart from them and they shall finde none Yea if a drop of cold water would comfort them it shall be denied them The Epicure shall bee depriued of his daintie dishes the Drunkard of his bowles of wine the Adulterer of his wanton Mistris the Couetous and Vsurer of their gold which they made their God To conclude they shall be depriued of all Heauenly ioyes of all earthly comforts But I will begin to sing a Song of melody and proclaime a yeere of Iubile vnto the children of God Consolemini consolemini Lift vp your heads saith our Sauiour Christ for your redemption draweth neere Luke 21.28 There is a great Emphasis in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth signifie a freedome from captiuity a restoring vnto a former libertie As if our Sauiour should say The Church as lōg as she is in this world she is like Israel vnder Pharaoh held captiue in imprisonment and slauerie But now at this great Assise there shall be a gaole-deliuerie an euerlasting freedome from all euils whatsoeuer our life is wouen full of miseries Psal 90.10 Diu viuere est diu torqueri Aug. Tertul. vita carcer the best of it is but labour and griefe We are borne into the world weeping and bewailing as it were our owne ensuing miseries the progresse of our life is labor the end is griefe Ioseph was neuer wearier of the dungeon Daniel of the Den of Lions Dauid to dwel in the Tents of Kedar then the children of God are to remaine so long in the Land of Egypt in the Prison of this world and therefore it is said that they looke and long for a Citie to come whose Builder and Maker is God But then shall we be euerlastingly deliuered from all the miseries and calamities which now we are subiect vnto the soule shall be deliuered from disordred passions as hope feare ioy and sorrow the body from sundry outward calamities as sicknesse paine labour reproch from prouocations and intisements of the wicked world from the power of the deuil frō the slauery of sin from death from hell it is our marriage day when our rotten bones shall be raised out of the dust of the earth we shal be clad with glory shal meet Christ in the clouds 1. The. 4 1● shal be euer with the Lord Where we shall haue an euerlasting Sabbath ioy vpon euery ones head sorrow sighing shal flee away Thē shal we see God face to face that with these eyes saith Iob. God shall wipe away all teares from our eyes there shall be nö more death neither sorrow nor crying neither shal there be any more paine Reuel 21.4 There shall be no more Winter nor Summer heat nor cold day nor night death nor hel But there shall be Vita sine morte Dies sine nocte securitas sine timore c. There shall be life without death day without night security without feare pleasure without paine tranquillity without labour beauty without deformity strength without weaknesse euery thing that is good without any thing that is bad To conclude Eye hath not seene nor eare heard neither hath it entred into the heart of man the things which God hath prepared for them that loue him Isa 64.4 1. Cor. 2.9 Let the faithfull soule sigh out this meditation with blessed Gregory Bone Iesu