[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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In this question, saints are called the deceased and dead faithful, such as are the Apostles, Martyrs, and other godly who died in the true faith.
Scripture calleth saints also the faithful in this life. So the Apostle, writing to the Romans, straightway in the inscription saith, “To them that are called saints,” Romans 1:7. 1 Corinthians 1:2, “To them that are called saints,” and in 2 Corinthians 1:1, “With all the saints which are in all Achaia.” To the Philippians 1:1, “To all the saints.” To the Colossians 1:2, “To the saints and faithful brethren which are at Colosse.”
These pray for us: and that they do so is to be earnestly sought. James 5:16, “Pray one for another, that ye may be healed: for the effectual fervent prayer of a righteous man availeth much.” So Paul prayed for the Philippians, Philippians 1:4, that they might abide in the knowledge of the truth. And concerning the Colossians, he saith, Colossians 1:9, “We cease not to pray for you.” And he asketh that they also pray for him, Colossians 4:3, “Praying also for us.” And 2 Thessalonians 3:1, “Finally, brethren, pray for us.” 1 Timothy 2:1, “For all men, for kings, and for all that are in authority.” This custom the Church always had in the Old Testament, as is seen in the history of Abraham praying for the Sodomites, Genesis 18:27. The prophets prayed for the sins of God’s people. Moses prayeth for the people, Exodus 17:11. Job for his friends, Job 42:9. The apostles also did the same, as is seen in Acts 8:15 and 12:5.
This cannot be proved from the sacred Scriptures: and Augustine, in this question, though he laboureth much, yet confesseth that the spirits of the deceased are there where they see not whatsoever is done or happeneth in this life to men. And a little after in Chapter 15, he addeth, “Therefore it must be confessed that the dead know not what is done here.” And concerning his mother, he elegantly saith, “If the souls of the dead were concerned with the affairs of the living, and they themselves addressed us when we see them in dreams, to say nothing of others, my pious mother would not desert me any night, who followed me by land and sea, that she might live with me. Far be it that in a happier life she should become cruel.” If therefore they are not concerned with human affairs, and moreover know not what is done here, they are not to be invoked.
First, the rich man indeed prayeth, but obtaineth nothing. Furthermore, the rich man there knoweth not what his brethren do in this life. Add that this narration is hypothetical, not a history of a deed done. So far is it from defending the intercession of saints, that it even opposeth it.
Matthew, Chapter 8:5, writeth that this was done by the centurion himself. Luke hath that the elders were sent first. But this pertaineth nothing to the invocation of saints after this life. For that it should be done in this life we willingly concede.