A Golden Chain

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:² & Paul describes him to be a King everlasting, immortal, invisible, & only wise, ⟨p. 198⟩to whom is due all honour and glory for ever.

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 bee able to describe God by his nature, but by his effects and properties, on this or such like manner: God is an essence spirituall, simple, infinite, most holy. I say first of all, that God is an essence, to shewe that he is a thing absolutely subsisting in himselfe, and by himselfe, not receiuing his beeing from any other. And herein hee differeth from all creatures whatsoeuer, which haue subsisting and beeing from him alone. Againe, I say hee is an essence spirituall, because hee is not any kinde of bodie, neither hath hee the partes of the bodies of men or other creatures, but is in nature a spirit inuisible, not subiect to any of mans senses. I adde also, that he is a simple essence, because his nature admits no manner of composition of matter or forme or partes. The creatures are compounded of diuers parts, and of varietie of nature, but there is no such thing in God: for whatsoeuer thing he is, hee is the same by one and the same singular and indiuisible essence. Furthermore he is infinite, and that diuers waies: infinite in time, without any beginning and without end: infinite in place; because hee is euery where and excluded no where, within all places, and foorth of all places. Lastly hee is most holy, that is, of infinite wisdome, mercie, loue, goodnes, &c. and he alone is rightly tearmed most holy, because holines is of the very nature of God himselfe; whereas among the most excellent creatures, it is otherwise. For the creature it selfe is one thing, and the holines of the creature another thing. Thus wee see what God is, and to this effect God describes himself to be Iehova Elohim: