Chapter XVIOn the End of Our Theology

So far we have brought forward what seems to pertain to our plan concerning the matter, form, and efficient cause of our theology. We have deliberately put off the question of the end to this place because we thought that in this way there would be a most convenient passage to the other mode of theology, which is commonly called in a certain respect. For since the nature of things ordered to a definite end is such that the greater proportion and analogy they have with the end, the greater their power and dignity, we must certainly set this theology of ours absolutely so called before all wisdom and knowledge, because by the gift of divine grace it has the most perfect agreement with its end and orders its whole teaching most perfectly to a divine end. Not, indeed, so as to unfold the whole divine perfection of divine wisdom according to its own mode and condition, but rather to set forth, according to the truth, an account in some way tempered to our slight condition, so far as it is expedient for that truth and wisdom to be revealed to us here, for the glory of God and the good of the elect, as we laid down above in chapter 12. We shall conclude in a few words, then, [col. 1413] and with definite axioms, what is needed concerning the end, so as at last to make an end of this argument. The first axiom is this: Thesis XXXI. The end of theology is twofold: one is remote or highest; the other proximate and secondary to it, and subordinate (as they say) to it. Nature teaches most evidently this order of distinguishing ends. For in all things and actions, of nature as well as of will, it always holds that one strives toward some end, which nature sets before itself constantly and as one, while the will chooses it changeably. Of the things done by the instinct of nature alone, without motion of the will, the account is such that of themselves they never stray from or are estranged from the end that nature has appointed; but things done, beyond the instinct of their nature, by the motion of appetite and will usually strive toward several ends, according to the principles by which they are moved. So it comes about that from nature each pursues a natural end, and from will a voluntary one, either considered or ill-considered: considered, by a just ordering of nature and will in agreement; ill-considered, when an unjust disturbance befalls.

Here, since we have undertaken to speak of the end of our theology [p. 90] apart from the account of its subject, we so contemplate it that only the nature of theology must be furnished with its own proper end or ends, the proper end that pertains to the nature of theology. And since this nature is supernatural, it requires also a supernatural end, suited to its nature. We must necessarily attribute to theology either one end, or at most two, because it does not run off into various goals, as if it were an uncertain and unstable wisdom; but it either sets its one end in the subject with which it is concerned, or (if another end too must be added) this one will nevertheless be most constantly the end in all the other things ordered to its proper subject, and never more than one. The subject common to all and proper to our theology is God; to him men, the nurslings of theology, are ordered. Of men who have been called by God's singular kindness to communion with him, a very different judgment must be made, because they strive toward the end set before them not only by nature, or by a natural will reformed by grace, but also by will considered and ill-considered indiscriminately, as we shall say in its place. Two ends, then (if you will), are posited for theology: one, the primary, looking to God; the other, the secondary, to us and the whole human race. Of these we must now treat in order. To the first end belongs this axiom: Thesis XXXII. The primary or highest end of theology is the glory of God: for theology displays it for all to behold, and all good men, by the lawful use of this wisdom, bear witness to it, as wisdom is justified of her children (Matt. 11:19). No one can doubt (as we said before) that the ends of things are the worthier the worthier the objects toward which one rightly strives as to a just end, especially when certainty of the end is added to its dignity; for in these two things above all lies the excellence and authority of all sciences and actions. The object of theology here is God, for that is why it is called theology; and the true God, for that is why theology is called revealed or inspired, as we showed before that the theology of revelation and ours are the same. Since, therefore, the object with which our theology is occupied is most ample, we rightly declare that its primary or highest end is the glory of God: because nothing further can accrue to him through us, but only his glory become known to us and be made illustrious among created things by the revelation of this wisdom. That this is so we show most evidently by two arguments, one drawn from the nature of theology itself, the other from the effects that follow in those whom it pleased God to sprinkle with the communication of this theology. For it is of the nature of theology that it displays this end, God's glory, for all to know, like a sun surveying this lower seat of ours from the height of heaven. So it sets that glory before the faces and eyes of all, that if some do not believe, what the Apostle says must be held of them (2 Cor. 4:3–4): If theology be hid, it is hid to them that are lost; in whom the god of this world hath blinded the minds, namely of unbelievers, lest the light of the gospel of the glory of Christ, who is the image of God, or (as he says elsewhere, Heb. 1:3) the brightness of his glory, should shine unto them. And if it is from nature that color and light are not perceived by the blind, or [col. 1414] sound by the deaf, or smell by the dead (which yet are natural things), because they lack the faculty of nature for perceiving these, then surely by the same, or rather a stronger, argument we must believe that men are unequal and unfit for perceiving divine and supernatural things; since not only they themselves but the whole nature of things is void of every faculty by which those divine things, which transcend the universe of nature, might be grasped.

But far more evidently does the other argument shine out in the human race, the one we said is drawn from effects. For those supernatural and divine things cannot be seen by men either in themselves or in their communication by grace in the elect; [p. 91] but when those things which the human eye does not contain, being rooted within by God's grace, put forth their spiritual fruits outwardly and display, as it were, torches of works shining before men, so that those who see them glorify our Father which is in heaven (Matt. 5:16), then certainly there is a most ample proof that this theology is living and acting most effectively in the elect. For then those who have obtained a share in theology are conscious in their own minds of a light kindled within by the power of the Spirit, and by the free and open use of and obedience to that same light they stir up and enlighten the consciences of the brethren looking on: so that they contemplate God's work in them, the efficacy of theology in the work, and God himself in its efficacy. For it is a most certain work of God, and by far the greatest of all works that can be performed here, that by the communication of this theology the blind see, the deaf hear, and even the dead come to life at the voice of the Son of God and attain true and eternal life in communion with him (John 5:15).¹ In this work is the most magnificent efficacy of that most holy theology: that from a corpse it thrusts forth vital operations, as from a dead trunk destined for the fire (for such is the natural or soulish man, ψυχικός), the richest fruits of that life, amid such masses of obstacles as the flesh, sin, the world, and Satan throw in the way, and amid such weakness. It is, finally, a most manifest proof of God present and assisting, that he accomplishes all these things in his own by the communication of his Spirit, and endows the godly with this grace, that they may work out their own salvation with fear and trembling (Phil. 2:12). For it is God which worketh in us both to will and to do of his good pleasure; by which he makes his glory so powerfully evident to all that his manifold wisdom is justified of her children, as Christ said (Matt. 11:19). For so it pleased God the Father that those unsearchable riches of Christ, which are contained in the storehouse of that theology, should be preached among men, and that all should be brought to see what is the fellowship of the mystery which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: to the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord, and the Apostle of our confession,² which we have drawn from the fullness of that theology for the glory of God (Eph. 3:9–11). There follows now the other end, which we have called secondary and subordinate. This we shall touch on briefly, since the argument is easy.

Thesis XXXIII. The secondary or subordinate end of our theology is the good of the elect, present and future: for to their piety are made the promises of this life and of the life to come; and this theology is the wisdom of true piety. Having spoken of the ultimate or highest end, which surpasses the condition of all created things and will surpass it eternally, we now come at last to the conjoined end, which will be established in us without ceasing, to our greatest good. As nature, then, properly and of itself always desires good things, common nature in common and singular nature singularly, and the natural order of this desire is so constituted that individuals desire their own good as proximate and the common good as highest (in which the common good of individuals consists), so also God, in the account of saving grace, has shown by the light of theology a common good and a singular good consisting in the common good. The common good is the glory of God; in this common good lies our singular good, namely that we are to be glorified in the glory of God and to receive every good from his glory and for his glory. Therefore, as the glory of God abides constantly in this age and in the age to come, and is the everlasting fountain of the good pertaining to all created things, so we must also settle in our minds that the effect of that supernatural [col. 1415] cause, always acting, most free, and never hindered, always exists, and will never [p. 92] die away by anyone's doing. We conclude, therefore, that the good of the created things which God, the one author of salvation, has effectually called to share in his glory can never perish. And since these creatures are from nowhere else than from God's election, and are distinguished by the purpose of grace, we hold that the good of the elect, whether angels in heaven or men on earth, is eternal and immortal, since it has its foundation in the glory of God and rests on it. So, striving toward the common good, that is, God's glory, we are led to the singular good, that is, our salvation. Why, and how? By the promises of grace and the revelation of theology. For the grace of God alone, and the promises of grace, are the cause why we are led to both these goods; and the same grace displays the way to all, communicating theology to us. When the Apostle brought forward the cause, saying (2 Tim. 4:8)³ that the promises of this life and of the life to come are made to piety, he declared that two effects would come from those divine promises: one, that God himself graciously forms us in the just condition that befits his heirs; the other, that he arranges the goods of the inheritance. The just condition of heirs lies in true piety, which piety charity out of a pure heart, and a good conscience, and faith unfeigned marks out (1 Tim. 1:5). The goods of the inheritance belong to that life to come; yet even in this life they are in fact communicated and received by faith, until we attain full possession in that future life. God is the producer of both: of the piety in us the heirs, and of the inheritance in heaven for those who shall be heirs of salvation. I add also that he is the producer of the advantages needed for taking up the inheritance, so long as we are on the way, striving toward the Lord. There can be no saving mode of furnishing and receiving this cause other than the revelation of that divine wisdom: a wisdom not of this world, nor of the princes of this world, that come to nought, but the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory, which none of the princes of this world knew, but which God alone reveals by the Spirit (1 Cor. 2:7–8). This is that one wisdom which both begets piety in us, the future heirs of the kingdom of heaven, and teaches the godly the promises of every good, and displays all the goods of the inheritance and eternal salvation to their faith, for the glory of God. So much for our theology in itself, as the uncorrupted form of heavenly wisdom displayed by God. It remains that we bring forward a few things, in the same order and manner, concerning theology according to us (which some call theology in a certain respect, others theology in the subject).