A55306:66
Precious faith considered in its nature, working, and growth
Precious faith considered in its nature, working, and growth by Edward Polhill ...
London: printed for Thomas Cockerill, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
and no doubt the faithful Seer did not conceal it, but tell his children and servants thereof for the glory of the Messiah: his joy was too great to hold it in privately to himself, and his zeal too hot to hide so much of heavenly glory. Under the Levitical Law the Israelites were to lay their hands on the head of the sacrifice, as it were to disburden themselves of sin, and lay it off upon the sacrifice; and by the offering up thereof, they were to make an atonement or expiation. The unbelievers among them understood the outward rite of the sacrifice; and did the faithful ones see no more in it? Could or did they imagine that a poor silly beast could stand under the weight of sin, or that the blood of bulls or goats could take it away? No surely, their faith looked through the outward sacrifice to the Messiah for atonement and reconciliation. In David the Evangelical day broke out more clearly; O how much of Christ is there in the 110th Psalm? there's his kingdom and eternal priesthood; there's his passion in drinking of the brook in the way; there's his ascension in lifting up the head; there's his intercession in sitting at Gods right hand; there's his Church Catholic, ⟨p. 44⟩a willing people, made so by the power of his grace. This was Symbolum Davidicum, Davids Creed (as a learned man hath it) reaching in a manner as far as ours: Moreover, the Saints of old by their faith kenned a resurrection and life eternal. Jobs faith looked through worms and dust to the vision of God, Job 19.26. Abraham's faith travelled beyond Canaan unto the heavenly city and country, Heb. 11.10. David is in a rapture at the full joys and right-hand pleasures with God, Psal. 16.11. When Cain talked with Abel his brother, Gen. 4.8. the Hebrew text sets not down what he said, but it hath an extraordinary pause, implying further matter; the Jerusalem Targum says, Cain asserted that there was no judgment, no judge, no world to come, no rewards of evil or good; but believing Abel said there were all these, and then his brother slew him: It seems the first fall out was about the future world. Wisdom causes her lovers to inherit substance, 1