A Golden Chain

Now we come to the object of general faith, which is either God or the Church; in handling of both which, I will observe this order. I. I will speak of the meaning of every article. II. Of the duties which we ought to learn thereby. III. And lastly, of the consolations which may be gathered thence. Concerning God, three things are to be considered. And first by reason of manifold doubtings that rise in our minds, it may be demanded, whether there be a God? many reasons might be used to resolve those that have scruple of conscience: otherwaies we are bound to believe that there is a God without all doubting. As for those Atheists which confidently avouch there is no God, by Gods law they ought to die the death: nay, the earth is to good for such to dwell on. Malefactors, as thieves and rebels, for their offences have their reward of death: but the offence of those, which denies that there is a God, is greater: and therefore deserves most cruel death.

Nowe wee come to the obiect of generall faith, which is either God or the Church; in handling of both which, I will obserue this order. I. I will speake of the meaning of euery article. II. Of the duties which we ought to learne thereby. III. And lastly, of the consolations which may be gathered thence. Concerning God, three things are to be considered. And first by reason of manifolde doubtings that rise in our mindes, it may be demaunded, whether there be a God? many reasons might bee vsed to resolue those that haue scruple of conscience: otherwaies wee are bounde to beleeue that there is a God without all doubting. As for those Atheists which confidently auouch there is no God, by Gods lawe they ought to die the death: nay, the earth is to good for such to dwell on. Malefactours, as theeues and rebells, for their offences haue their rewarde of death: but the offence of those, which denies that there is a God, is greater: and therefore deserues most cruell death.

The second point followeth, namely what God is?¹ Answer. Moses desiring to see Gods face, was not permitted but to see his hinder parts: and therefore no man can be able to describe God by his nature, but by his effects and properties, on this or such like manner: God is an essence spiritual, simple, infinite, most holy. I say first of all, that God is an essence, to show that he is a thing absolutely subsisting in himself, and by himself, not receiving his being from any other. And herein he differeth from all creatures whatsoever, which have subsisting and being from him alone. Again, I say he is an essence spiritual, because he is not any kind of body, neither hath he the parts of the bodies of men or other creatures, but is in nature a spirit invisible, not subject to any of mans senses. I add also, that he is a simple essence, because his nature admits no manner of composition of matter or form or parts. The creatures are compounded of divers parts, and of variety of nature, but there is no such thing in God: for whatsoever thing he is, he is the same by one and the same singular and indivisible essence. Furthermore he is infinite, and that divers ways: infinite in time, without any beginning and without end: infinite in place; because he is every where and excluded no where, within all places, and forth of all places. Lastly he is most holy, that is, of infinite wisdom, mercy, love, goodness, &c. and he alone is rightly termed most holy, because holiness is of the very nature of God himself; whereas among the most excellent creatures, it is otherwise. For the creature it self is one thing, and the holiness of the creature another thing. Thus we see what God is, and to this effect God describes himself to be Jehovah Elohim: