A69028:1565
The rule of faith, or, An exposition of the Apostles Creed so handled as…
The rule of faith, or, An exposition of the Apostles Creed so handled as it affordeth both milk for babes, and strong meat for such as are at full age / by ... Nicholas Bifield ; ... now published ... by his son, Adoniram Bifield.The rule of faith, or, An exposition of the Apostles Creed so handled as it affordeth both milke for babes, and strong meat for such as are at full age / by ... Nicholas Bifield ; ... now published ... by his sonne, Adoniram Bifield.
London: printed by G.M. for Philemon Stephens and Christopher Meredith, 1626
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.
3 The third kind of knowledge in Christ, is the knowledge by vision, which is called the knowledge of the blessed in ⟨p. 254⟩Heaven, by which God is seen face to face, and in this Christ excels all men and Angels: for it is he that brings all just men to this happiness of seeing God in Heaven, Heb. 2. 10. And besides this personal vision, his soul is nearer unto God then men or Angels can be: and therefore sees GOD more clearly then they can do: As a man that hath a good sight doth see a thing that is hard by him more exactly then another man that is farther off from it. Yea, this knowledge in the soul of Christ doth not fully comprehend God, for that which is infinite cannot be comprehended by that which is finite: he seeth God whole, that is, all t•at i• in God, but not wholly, that is, not by an absolute comprehension of it.1
3 The third kinde of knowledge in Christ, is the knowledge by vision, which is called the knowledge of the blessed in ⟨p. 254⟩Heauen, by which God is seene face to face, and in this Christ excells all men and Angels: for it is hee that brings all iust men to this happinesse of seeing God in Heauen, Heb. 2. 10. And besides this personall vision, his soule is neerer vnto God then men or Angels can bee: and therefore sees GOD more cleerely then they can doe: As a man that hath a good sight doth see a thing that is hard by him more exactly then another man that is farther off from it. Yea, this knowledge in the soule of Christ doth not fully comprehend God, for that which is infinite cannot be comprehended by that which is finite: he seeth God whole, that is, all t•at i• in God, but not wholly, that is, not by an absolute comprehension of it.1