[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.
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It is the free imputation of righteousness without respect unto our works. For in the Hebrew phrase, the verb “to justify” signifieth to be reputed just, to be absolved from crimes objected, that is, to be approved in judgment. Thus in Deuteronomy 25, it commandeth judges to justify the just, that is, to approve their cause; contrariwise, to condemn the wicked. So Paul in this disputation useth this word, Romans 4:5, “To him that believeth on him that justifieth the ungodly,” etc. Galatians 2:16, “Knowing that a man is not justified by the works of the law,” that is, absolved from sin, so that he is pronounced just.
The primary and absolute efficient cause is God, Isaiah 43:25, “I, even I, am he that blotteth out thy transgressions,” saith the Lord. Of Christ, verily, the apostles everywhere predicate this, and Christ of himself, that he hath power to forgive sins. Matthew 9:6, “But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house,” etc. Hitherto pertaineth also the benefit of the Holy Spirit, 1 Corinthians 6:11, “Ye are justified in the name of the Lord Jesus, and by the Spirit of our God.” But this is not the primary question.
The Jews urged the law; the Papists good works, among which they also place love. We, contrariwise, affirm Christ himself, and the faith that apprehendeth the benefits of Christ.
For the Father sent his Son into this world for this end, that every one who believeth in him should have eternal life. This work was perfectly accomplished in his death and resurrection, in which by his blood he blotted out our sins, according to the saying of John 1:29, “Behold the Lamb of God, which taketh away the sin of the world.” And the Apostle to the Colossians 2:13-15, “And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; and having spoiled principalities and powers, he made a show of them openly, triumphing over them in it.” And this work ought to be attributed unto the whole person of Christ: for he himself bore the punishments of sin and satisfied the penalties of unrighteousness.
Insofar as it is our action, and a quality inherent in us, it justifieth not; but insofar as it embraceth the promises of God, which, since we apprehend by faith alone, and by this firmly believe those things which the sacred Scriptures have delivered unto us concerning the merit of Christ, it is rightly called the organ by which we are justified.
Whatsoever rendereth consciences peaceful, that justifieth: faith, which is full assurance, that is, firm assent unto the promises of God, rendereth consciences peaceful, and indeed alone: therefore faith justifieth.
The major is true, for in justification it is necessary that consciences be certain of the remission of sins, of the appeased wrath of God, of eternal life.