COROLLARY LIV.
But since it is a matter of the greatest importance to have before our eyes a certain κριτήριον, criterion, by which judgment may be made concerning the truth of some doctrine, we have therefore judged that it would be opportune if we should undertake to accomplish again, and by another way, what we have just accomplished. Therefore, just as every doctrine which is true can be reduced to the unity and form of a system, so no system is judged worthy of faith and assent which does not exhibit certain characters and established marks. For if these concur, there is no doubt concerning the truth of the system; but if they are wanting, the system itself is disregarded and numbered among the sportings of the human mind—
—Now, by the consensus of all, the following are chiefly enumerated as the characters of a true and indubitable theological system.
- That the system rest upon certain principles, and those drawn from the purest fountains of truth. Lucretius writes skillfully1:
“If in construction the first rule is crooked, and if the standard departs falsely from straight directions, and if the level limps even a little in some part, it is necessary that all things be made faultily and askew.”
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That the system be deduced and composed from principles not diverse and fighting with themselves, but similar to one another and referring to the same origin. Would that, as was fitting, those certainly not few men2 had observed this who proposed to us a theology concerning the Word drawn and derived partly from the divine writings and partly from the tenets of the Platonists.
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That the system agree beautifully and harmoniously with itself in all its parts. For that which is true is also necessarily beautiful; and that which is at variance and suffers from internal conflict can be neither beautiful nor true.
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That the system be most fit and accommodated for untying true knots and resolving true difficulties. For it is fitting to hold in no esteem those difficulties which Paul calls τὰς μωρὰς καὶ ἀπαιδεύτους ζητήσεις, foolish and unlearned questions3, and concerning which Martial wrote pointedly:
“It is base to have difficult trifles, and labor upon inanities is foolish.”
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That the system render to each his own, and not defer to one in such a way that it may seem to spurn the rights of another. For if it is otherwise constituted, it will sin at once by excess and defect.
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That the system arouse and indeed inflame the zeal of men toward faith, constancy, piety, confidence—
—and other great and excellent virtues. For the Apostle declared that this is the σκοπόν, aim, of the Gospel, and that Christian doctrine and instruction pertain to this, saying4: “Every Scripture divinely inspired is useful for teaching, for arguing, for correcting, for instructing in justice, that the man of God may be perfect, furnished for every good work.”
Finally, 7) that the system strengthen, raise up, and refresh the souls of pious men pressed by calamities and overwhelmed by anguish. For doctrine proceeding from him who is and is believed to be the God of peace5 ought to be of such a kind that it brings peace to men of good will and procures tranquillity6.
Now among these characters, which cannot all together fit a false and preposterous system, there is not even one which does not agree excellently with that summary of doctrine which we have described. The first, a), agrees with it eminently, since we have used no principles other than those approved by the suffrage of the entire Christian name, and collected from no other source than Christian and exegetical tradition. The second, b), agrees, since we have most diligently guarded against associating alien and discordant tenets with the doctrine of exegetical tradition. The third, c), agrees, for all things are so interwoven that they appear almost as so many links of a chain. The fourth, d), agrees, since no difficulty can be opposed, whether the difficulty pertains to theology, economy, or anthropology, which is not suitably explained. The fifth, e), agrees, since supreme φιλανθρωπία, love toward men, is vindicated for God the Father, most perfect λύτρωσις, redemption, for the Son, and moral liberty for men. The sixth, f), agrees, for nothing is more efficacious for kindling and moving souls than the fixed and ratified persuasion that the faculty of attaining salvation has been taken from no one, that no one is constrained by the harshest bonds of necessity; indeed, that all are so governed by God that God does not will to disclose the severity of justice against anyone before he has bestowed upon him the benefits of his mercy—
—The seventh and last, g), also agrees; for all anguish either wholly ceases or is wonderfully alleviated once it has been established that God is supreme love, and that no one is destined by him to destruction and eternal death except according to the demerits of an evil and rebellious will.