[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.

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Third Locus: On Original Sin

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What is Original Sin?

It is the depravity and corruption of the whole human nature. The ancients defined it as the lack of original righteousness, which ought to have been in us.

What Are Its Parts?

Guilt and propagation. Guilt is called the damnation itself and imputation, which maketh us guilty of the wrath of God. The propagation of evil, verily, is the corruption itself and vice, which otherwise they call sin. Wherefore it not only maketh us guilty, but so depraveth us in act that, as from a polluted fountain, all sins bubble forth, such as ignorance of God, contempt and hatred of God, to despair of the grace of God, to lack the fear of God, love and affection of God, to trust in one’s own strength, and other actual sins.

Are All Held by Original Sin?

All: which is evident from:

  1. Genesis 8:21, “The imagination of man’s heart is evil from his youth.”
  2. Psalm 51:5, “Behold, I was shapen in iniquity; and in sin did my mother conceive me.”
  3. Ephesians 2:3, “By nature the children of wrath.”
  4. Romans 5:12, “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned,” lest infants might be excepted, he addeth verse 14, “Death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression.”
  5. John 3:3, “Except a man be born again, he cannot see the kingdom of God.” From which it followeth that all have a vicious origin, since regeneration is necessary for all.

To these is added also this reason: Every generator giveth unto the generated such a nature as the generator himself hath: Adam hath a vitiated and corrupt nature; therefore such hath he bestowed upon us. Likewise, what nature giveth unto any kind of things, that is to be attributed unto each and all which are contained in that kind: nature giveth us sin; therefore it giveth unto each and all who descend from Adam.

How Do the Papists Teach Concerning This?

That original sin is a certain condition of mortality, not, however, the corruption of nature. We, contrariwise, teach that it is truly the depravation of nature and of all powers in man. Then, that it truly also deserveth eternal death, when they teach that only actual sins are mortal. Furthermore, that concupiscence also remaineth, and is sin. Likewise, that original sin remaineth after baptism. Finally, that the tinder of sin is truly sin, not some middle thing.

Respond Therefore to Their Arguments

First Argument and Response

Adam was amended by repentance, and justified by faith: therefore he transmitted not corruption, but rather a nature amended by repentance and justified by faith.

Response: The faith and repentance of Adam profited for salvation, but took not away corruption: but that it might not be imputed. Therefore the imputation is taken away, not that meanwhile he lacketh vice: and such as he had, such also he transmitted unto posterity.