Valentinus Gentilis – The Tritheist Put to Death In Bern, Dedication 2 – Table of contents
TO THE Most Honourable and Noble Lords, Nicholas à Diessbach, Nicholas a Graffenried Treasurer: And Petermannus ab Erlach, Most Worthy Senators of the Republick of BERN, and his Most Honoured Lords and Patrons, Health through Iesus Christ.
TO Discourse modestly of God, and Matters relating to him, is no small part of Religion. For since the Nature of God is incomprehensible, his Power infinite, and his Name inexpressible, no thought duplicate page duplicate page can comprehend his infinite Power, no Eye approach so glorious a Light, no Tongue can declare it: And for this reason the more sound Philosophers have been very sparing in their Discourses upon this Subject. Plato is commended for his Modesty in this case; who, tho' he is not afraid to stile God, The Creator of the World, a Lover of Mankind, and the provident Curator of all things, (Forasmuch as he is a most Wise Being, and doth not slight and despise the Work of his own Wisdom;) yet notwithstanding all this confesseth, That the Eyes of Men are too weak, to see through Matters of Divinity.
Aristotle was satisfied with placing some one first Mover in the Heavens. But he dares not say one word about the Nature of God. Others thought fit wholly to omit this Question. The Judgment of Simonides on the Case is commonly known; who being ask't by Hiero about the Nature of God, prolong'd the time a good while, by requesting more Days for Deliberation, and at last return'd this Answer, The more I think on't, the less I understand of it. After such a manner did the Excellency of this Divine Nature exercise and tire the liveliest Wits without the Church, that they were at last forc'd to acknowledge the inscrutability of the Majesty thereof: And on the other side they perceiv'd such a blindness and decay of strength in Human Nature, as rendred it utterly incapable of raising it self to such a degree of purity without a peculiar dispensation from above.
And tho' within the Church this Doctrine of God has always remain'd more uncorrupted and perspicuous; yet nevertheless the most Religious have thought it a great piece of Wisdom, to confess their own weakness in this Affair; and have therefore been contented with those Discoveries, God has been pleas'd to make of himself, and have desisted from any farther search into this Sublime Mystery. Hence in the Invocation of him this Phrase is made use of; God of Abraham, God of Isaac, God of Jacob, God of our Fathers, &c. And when Iacob made too curious an Enquiry after the Angel's Name, he was repell'd by the Rays of the Divine Majesty, and reprimanded by a Voice; Wherefore is it, that thou askest after my Name? Moses also upon his asking after the Name of God, who sent him to the Children of Israel, received only this answer, I am that I am; and say, I am hath sent me unto you. We ought therefore in this business also to take notice of the Apostle's Advice, Not to think, above what we ought to think, but to think soberly. For it's most certain, when we cast our thoughts on things relating to God, our Understanding sees as little, if not less, than the Owl at Noon-day. But since there is a necessity still of Man's being instructed concerning God, and this instruction is to be receiv'd from the Church alone, 'tis the best way to keep strictly to one form of speaking, drawn from the Prophetical and Evangelical Writings; because the Church has taken these from God's own Mouth; whence the Apostle calls the Scripture foreign, or inspired. And this the Church kept pure and undefiled, till a parcel of Ambitious Men rose up, who laying no restraint on their wild Fancies, made a very ill use of the simplicity of the Scripture, and began to affix New Interpretations to Texts. To keep these Fellows within their Bounds, and to shew that their Opinions were contrary to Scripture, 'twas necessary, that better Men should limit the sense of things in other words. Wherefore ☜since. Words were to be interpreted by Words, and Phrases by other forms of Speech, they referr'd themselves and their Writings to the Scriptures. Forasmuch as no one can speak better of God, than God doth of himself. And therefore, when we are to speak of him, it's our Duty to consult him first speaking of himself. Moreover as it's impious to deny the use of Scripture-Forms of speaking; so it's downright Malice to condemn those that are commonly receiv'd, so long as reason proves not, that they maintain any thing against Scripture. In Ecclesiastical Histories and Acts of Synods there are abundance of Examples (were they pertinent to be mention'd here) of this Nature. Our Age has seen one in Valentinus Gentilis; who, that he might destroy the Unity of the Divine Essence, in his explication of the Three Persons, quarrell'd first with the receiv'd Terms, such ☞as are the foreign and foreign of the Persons. See Dr. Sherl. taking the same Course since; as appears from these Words. The Truth is, That which has confounded this Mystery (viz. of the Trinity) has been the vain endeavour to reduce it, to Terms of Art, such as Nature, Essence, Substance, Subsistence, Hypostasis, and the like. Vind. Trin. p. 138. l. the last, and page 139. l. the first.For as long as they were made use of, he saw 'twas impossible to maintain three Spirits distinct in Essence and Degree.
This small Treatise shews the unanimous determination of the Church concerning this Doctrine, together with the rise of that Corruption.
My Lords, I present this History to your Lordships, because you presided at the Tryal; and it was to your grief that you heard this Corruption of the true Doctrine was brought into the Church: And since the account might prove useful to the World, 'twas not fit it should be made publick so much upon my private Will, as your Lordship's publick Commands.
The Lord Jesus Christ govern you by his good Spirit, that you may lead long and happy Lives in these Honourable Stations, to the defence of the Orthodox Doctrine, and the interest of your Country. Amen.
M. D. LXVII. Cal. Junii.
My Lords, Your Lordships most humble Servant,
B. Aretius.
THE CONTENTS OF THE CHAPTERS.
CHAP 1. HOW and where Valentinus Gentilis fell into those New Opinions, and what great mischief he did by spreading of them.
Chap. 2. Upon what account he was brought to Bern.
Chap. 3. Concerning his Writings, and the Heads of his Accusation.
Chap. 4. Whether he ought to have been heard as Plaintif.
Chap. 5. Containing some Propositions taken out of his Books of the Trinity, which we judge to be false.
Chap. 6. An account of his Errors, about the Article of the Blessed Trinity.
Chap. 7. Of these Words, Trinitas, foreign, and what they do properly signifie.
Chap. 8. What was the Opinion of Arius, and wherein Gentilis and he do agree.
Chap. 9. Concerning the Generation of the Son of God, and how we ought to understand the Words foreign, and foreign.
Chap. 10. Whether or no it be proper to the Father to be call'd the One only God.
Chap. 11. The Iudgment and Consent of Scripture, with respect to this Article.
Chap. 12. Gentilis's Censure of the Fathers and their Writings.
Chap. 13. The Iudgment of Justin, Martyr, and Philosopher.
Chap. 14. The Iudgment of St. Ignatius.
Chap. 15. The Iudgment of Tertullian.
Chap. 16. Concerning the Fathers, especially St. Austin.
Chap. 17. Concerning the Communication of Attributes, or Properties.
Chap. 18. Containing some of Gentilis's Notorious Blasphemies.
Chap. 19. Of the vile Scandals he hath falsly thrown upon the Doctrine of our Church.
Chap. 20. Of the Cheats and Impostures whereby he indeavor'd to impose upon good (well-meaning) People.