Selected quad for the lemma: rest_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	day_n	observation_n	sabbath_n	2,346	5	9.4956	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66424	A sermon preach'd at the funeral of the Reverend Thomas Jekyll, D.D. late preacher at the New Chappel, Westminster, October 7, 1698 / by John Lord Bishop of Chichester.	Williams, John, 1636?-1709.	1698 (1698)	Wing W2731; ESTC R7509	15,200	29

A SERMON Preach'd at the FUNERAL Of the Reverend Thomas Jekyll D.D. LATE Preacher at the New-Chappel Westminster OCTOBER 7. 1698. By JOHN Lord Bishop of Chichester LONDON Printed for H. Walwyn at the Three Legs in the Poultrey against Stocks-Market 1698. TO MY Good Friend Mrs. Jekyll Relict of Dr. Thomas Jekyll MADAM IT was the Desire of our Deceased Friend that I should Preach his Funeral Sermon and it is at Your's that I now publish it I am truly sensible that the design of both was to do some service to Religion and to those that do survive It being as he well knew one of the best Opportunities that we have for it when we have as it were the Dead speaking to the Living and the Occasion giving Life and Force to the Doctrine And great pity it is that this should any where grow into disuse and that the Good that might by such seasonable Discourses redound to the Souls of Men too often gives way to the Pomp of the Funeral We all have a Loss by the Death of our Deceased Friend the Church his Auditory and his Acquaintance but more especially You and the Branches derived from both It is a Loss that only the Father of all Mercies and God of all Comfort can support You under and to Him I commit You who has promised that all things shall work together for good to them that love God I am MADAM Your Faithful Friend and Servant JOHN CHICHESTER A SERMON Preached at the Funeral of Dr. Jekyll Hebrews IV. 1 Let us therefore fear lest a Promise being left us of entring into his rest any of you should seem to come short of it THIS Epistle was written to the Hebrews that is such Jews as had been bred up under the Law of Moses but were converted to the Christian Faith And the chief design of it was to confirm them in it that neither by the Force of their former Education the Fear of Persecution nor the sly Insinuations of false Teachers they should be prevailed with as too many had been to desert it To this purpose amongst other Arguments used to dissuade them from so doing the Apostle shews the Jewish Constitution to have been temporary and imperfect a Figure for the time then present and a Shadow of good things to come and that the Persons and Places the Ceremonies and Ordinances the Actions and Events of it had a respect chiefly to what was to be and should be compleated under the Gospel Of this kind was Canaan a Land of Rest which God promised to their Forefathers And yet notwithstanding for their Unbelief and Disobedience he swore that none of that Generation except Caleb and Joshua should enter into it and so their carcases fell in the Wilderness This was the state then and parallel to this saith he is the state of Christians now who have a Rest as they had and which God has promis'd But withal the same Conditions are annex'd to This as were before to That and so no more can we enter into the Christian Rest because of Unbelief than they could for the same reason enter into their Rest the Land of Canaan as the Apostle argues And accordingly he infers in the Text Let us therefore fear lest a promise being left us of entring into his rest any of you should seem to come short of it In discoursing upon which Words 1. I shall consider the State here described and contained in the Words His rest 2. The Security and Certainty of that Rest if we our selves come not short of it 3. The Possibility and Danger of falling short of this Rest notwithstanding it is promis'd 4. I shall shew that from these Considerations there is sufficient Reason for the Caution in the Text Let us therefore fear lest c. 1. I shall consider the State called here His rest The Rest promised to the Jews was Temporal a Rest which after forty years travel in the Wilderness they entered upon under the Conduct of Joshua according to God's promise But saith our Apostle This was the Gospel preached unto them v. 2. That is their Rest in Canaan was a Type and Figure of a more excellent State more clearly revealed in the Gospel This he proves from Psalm 95. where it is said that upon the Unbelief and Disobedience of that Generation God swore that they should not enter into his Rest. That was thus far literally true of the Israelites whose carcases fell in the Wilderness But withal he shews that it is there to be understood in a higher sense and not of a Rest that is past such as God's was when he ceased from the Works of Creation Nor can it be understood of Canaan for that was a Rest they enter'd upon four hundred years before the time of David But it must be understood of another sort of Rest yet to come which the Sabbath and Canaan were a Type of This he farther confirms by the Observation he makes on the phrase in the Psalmist To day after so long a time from the entrance into Canaan to the time of David For if Jesus that is Joshua had given them rest then would not be afterward have spoken of another day From all which the Apostle concludes There remaineth therefore a rest to the people of God But as the Rest here spoken of is yet to come so it is a Rest far more excellent than that of a Temporal Canaan But this would not be so if that Psalm were only a Prophecy of some peaceable and Halcyonian days that the Christian Church should enjoy about a thousand years after that time during only the short Reigns of the two Roman Emperors Vespasian and his Son Titus ●s some have conceiv'd Can we think that so short a time of Rest as the Christians had between Nero and Domitian could be the subject of that Prophecy And that this was all the comfort the Apostle gave to his desponding Hebrews That the storm coming on or that then overtook them should soon vanish and then they should have as many years of Rest for it Is this all the Rest which many of those he wrote this Epistle to should never live to see and which a natural or else a violent Death by Persecution might deprive them of their part in Is this all which the Apostle means when he saith There remaineth a Rest or Sabbatism to the people of God and that he that is entered into it hath ceased from his own works from all the toil and distress the troubles and sorrows of an afflicted life No certainly it is a more excellent and divine Rest than that of an Earthly Canaan which is thus emphatically called God's rest a perfect and an eternal Rest resembling that of God when they rest from all their labours and their works follow them A Rest which above all they are to be solicitous about Let us labour saith the Apostle therefore to enter into that