[Examen Theologicvm: Brevi Et Perspicva Methodo Conscriptvm; Svperiori Editioni Accesserunt duo Lemmata: prius de Lectione, posterius de Interpretatione sacrae Scripturae: huic etiam postremae editioni accessit breue Opusculum de formandis studiis, eodem authore; (Morgiis, 1584)]

Benedictus Aretius, born circa 1522 in Bätterkinden, within the canton of Bern, was a distinguished Swiss theologian, reformer, and natural philosopher. Originally bearing the surname Marti, he adopted the Hellenized name “Aretius” to reflect his scholarly pursuits. His early education in Latin schools paved the way for advanced studies in theology, astronomy, mathematics, and botany at the universities of Bern, Strasbourg, & Marburg. In Marburg, he served as a professor of logic and dialectics. In 1548, Aretius returned to Bern as a schoolteacher, ascending to the position of rector by 1549. By 1553, he was appointed professor of Greek and Hebrew at the High School in Bern, and in 1563, he succeeded Wolfgang Musculus as professor of theology. His tenure was marked by a steadfast commitment to Reformed orthodoxy and the promotion of ecclesiastical unity. Notably, in 1566, he authored a defense justifying the execution of the antitrinitarian Valentin Gentilis, upholding the traditional doctrine of the Trinity. Aretius's scholarly contributions were extensive. His “Theologiae Problemata” (1573) offered a systematic exploration of Christian doctrines, while his “Examen Theologicum” (1557) underwent multiple editions, reflecting its widespread influence. He produced commentaries on the New Testament (1580), the Pentateuch (1602), and the Psalms (1618), as well as a commentary on Pindar (1587). His interest in natural philosophy led to the “Stocc-Hornii et Nessi Descriptio” (1561), detailing the flora of the Stockhorn and Niesen mountains. Additionally, he authored a Hebrew instructional text for schools (Basel, 1561). Benedictus Aretius passed away on March 22, 1574, in Bern, likely due to the plague. His legacy endures through his theological works and contributions to natural science, exemplifying the integration of faith and reason characteristic of Reformed scholasticism.

Benedictus Aretius, born circa 1522 in Bätterkinden, within the canton of Bern, was a distinguished Swiss theologian, reformer, and natural philosopher. Originally bearing the surname Marti, he adopted the Hellenized name “Aretius” to reflect his scholarly pursuits. His early education in Latin schools paved the way for advanced studies in theology, astronomy, mathematics, and botany at the universities of Bern, Strasbourg, & Marburg. In Marburg, he served as a professor of logic and dialectics. In 1548, Aretius returned to Bern as a schoolteacher, ascending to the position of rector by 1549. By 1553, he was appointed professor of Greek and Hebrew at the High School in Bern, and in 1563, he succeeded Wolfgang Musculus as professor of theology. His tenure was marked by a steadfast commitment to Reformed orthodoxy and the promotion of ecclesiastical unity. Notably, in 1566, he authored a defense justifying the execution of the antitrinitarian Valentin Gentilis, upholding the traditional doctrine of the Trinity. Aretius's scholarly contributions were extensive. His “Theologiae Problemata” (1573) offered a systematic exploration of Christian doctrines, while his “Examen Theologicum” (1557) underwent multiple editions, reflecting its widespread influence. He produced commentaries on the New Testament (1580), the Pentateuch (1602), and the Psalms (1618), as well as a commentary on Pindar (1587). His interest in natural philosophy led to the “Stocc-Hornii et Nessi Descriptio” (1561), detailing the flora of the Stockhorn and Niesen mountains. Additionally, he authored a Hebrew instructional text for schools (Basel, 1561). Benedictus Aretius passed away on March 22, 1574, in Bern, likely due to the plague. His legacy endures through his theological works and contributions to natural science, exemplifying the integration of faith and reason characteristic of Reformed scholasticism.

Table of Contents:

<aside>

Second Locus: On Good Works

</aside>

What Thinkest Thou Concerning Good Works?

I think that good works are necessary in the regenerate, and therefore to be required: albeit because of them justification is not imputed unto us.

How Doth That Doctrine Differ from the Pontifical?

It differeth in this, that they teach that we are pronounced just because of the dignity of works, when that is done because of the ransom, Christ. Then, that they falsely impute unto us that we wholly repudiate good works.

What Are Good Works?

They are the true fruits of faith, by which the godly serve their neighbor unto the glory of God, according to the commandment of Christ, Matthew 5:16, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.”

Why Are Good Works to Be Done?

First, they are to be done because God requireth them: and because we are not our own, it is meet that the godly do his will, in whose power they are set. Hence the precepts of the Decalogue in the Old Testament: and the precept of Christ, “This is my commandment, that ye love one another,” John 15:12 and 13:34. And Romans 8:12, “We are debtors, not to the flesh.”

Then, they are to be done because our vocation requireth them, unto which the Apostle calleth us in Ephesians 4:1, commanding that we walk worthy of the vocation wherewith we are called.

Give Another Reason

1 Thessalonians 4:3-7, there is a place which completeth both causes, that is, God commanding, and the reason of our vocation: “For this is the will of God, even your sanctification, that ye should abstain from fornication: that every one of you should know how to possess his vessel in sanctification and honour; not in the lust of concupiscence, even as the Gentiles which know not God: that no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified. For God hath not called us unto uncleanness, but unto holiness.”

To What End Are Good Works to Be Done?

From the place of Matthew 5:16 and 1 Thessalonians 4:7, it is now easy to answer concerning the ends:

  1. The principal end is to obey God: then the glory of God is added, that men may glorify the name of God also from our godly conversation, Matthew 5.
  2. Another end is the utility of the neighbor, who needeth our works; he is also helped by temporal commodity.
  3. That there may be certain signs and testimonies of our faith. For it ought not to be dead, but efficacious and fruitful by good works. A tree cannot be called good which is always barren: so it is to be judged concerning faith.
  4. That we may avoid the punishments which the Lord threateneth unto those who work evil, Psalm 38:12, “For thine arrows stick fast in me, and thy hand presseth me sore.” Nor simply unto those who work evil, but unto those who neglect good, as Matthew 25:42, “For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink,” etc.
  5. That we may retain the Holy Spirit dwelling in us. For as by evil deeds the Holy Spirit and faith are lost, so by good works faith is nourished, and the Holy Spirit is gladdened in us. Hence in Ephesians 4:30, he saith, “And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.” These are the true ends, not, however, that by the merit of good works we may be justified before God: for that is the benefit of Christ alone.