Chap. XXX.—The Conclusion of the Things Before Spoken; And by What Means We Must Pass from the Vanity of the Philosophers to True Wisdom, and the Knowledge of the True God, in Which Alone are Virtue and Happiness.

I have taught, as far as my humble talents permitted, that the philosophers held a course widely deviating from the truth. I perceive, however, how many things I have omitted, because it was not my province to enter into a disputation against philosophers. But it was necessary for me to make a digression to this subject, that I might show that so many and great intellects have expended themselves in vain on false subjects, lest any one by chance being shut out by corrupt superstitions, should wish to betake himself to them as though about to find some certainty. Therefore the only hope, the only safety for man, is placed in this doctrine, which we defend. All the wisdom of man consists in this alone, the knowledge and worship of God: this is our tenet, this our opinion. Therefore with all the power of my voice I testify, I proclaim, I declare: Here, here is that which all philosophers have sought throughout their whole life; and yet, they have not been able to investigate, to grasp, and to attain to it, because they either retained a religion which was corrupt, or took it away altogether. Let them therefore all depart, who do not instruct human life, but throw it into confusion. For what do they teach? or whom do they instruct, who have not yet instructed themselves? whom are the sick able to heal, whom can the blind guide? Let us all, therefore, who have any regard for wisdom, betake ourselves to this subject. Or shall we wait until Socrates knows something? or Anaxagoras finds light in the darkness? or until Democritus draws forth truth from the well? or Empedocles extends the paths of his soul? or until Arcesilas and Carneades see, and feel, and perceive?  

Lo, a voice from heaven teaching the truth, and displaying to us a light brighter than the sun itself.474    [A noble utterance from Christian philosophy, now first gaining the ear and heart of humanity.]   Why are we unjust to ourselves, and delay to take up wisdom, which learned men, though they wasted their lives in its pursuit, were never able to discover. Let him who wishes to be wise and happy hear the voice of God, learn righteousness, understand the mystery of his birth, despise human affairs, embrace divine things, that he may gain that chief good to which he was born. Having overthrown all false religions, and having refuted all the arguments, as many as it was customary or possible to bring forward in their defence; then, having proved the systems of philosophy to be false, we must now come to true religion and wisdom, since, as I shall teach, they are both connected together; that we may maintain it either by arguments, or by examples, or by competent witnesses, and may show that the folly with which those worshippers of gods do not cease to upbraid us, has no existence with us, but lies altogether with them. And although, in the former books, when I was contending against false religions, and in this, when I was overthrowing false wisdom, I showed where the truth is, yet the next book will more plainly indicate what is true religion and what true wisdom.  

CAPUT XXX. Epilogus ante dictorum; et qua ratione sit transeundum a vanitate philosophorum ad sapientiam veram 0444B et veri Dei cognitionem, in quo solo virtus est et beatitudo.

Docui, quantum mea mediocritas tulit, longe devium philosophos iter a veritate tenuisse. Sentio tamen, quam multa praeterierim, quia non erat mihi propria contra philosophos disputatio. Sed huc necessario divertendum fuit, ut ostenderem, tot et tanta ingenia in rebus falsis esse consumpta; ne quis forte a pravis religionibus exclusus, ad eos se conferre vellet, tamquam certi aliquid reperturus. Una igitur spes homini, una salus in hac doctrina, quam defendimus, posita est. Omnis sapientia hominis in hoc uno est, ut Deum cognoscat et colat: hoc nostrum dogma, haec sententia est. Quanta itaque voce possum, testificor, proclamo, denuntio. Hic, hic est illud, 0445A quod philosophi omnes in tota sua vita quaesierunt, nec unquam tamen investigare, comprehendere, tenere valuerunt, qui religionem aut pravam retinuerunt, 0445A aut totam penitus sustulerunt. Facessant igitur illi omnes, qui humanam vitam non instruunt, sed turbant. Quid enim docent? aut quem instruunt qui se ipsos nondum instruxerunt? Quem sanare aegroti, quem regere caeci possunt? Huc ergo nos omnes, quibus est cura sapientiae, conferamus. An expectabimus donec Socrates aliquid sciat? aut Anaxagoras in tenebris lumen inveniat? aut Democritus veritatem de puteo extrahat? aut Empedocles dilatet animi sui semitas? aut Arcesilas et Carneades videant, sentiant, percipiant?

Ecce vox de coelo veritatem docens, et nobis sole ipso clarius lumen ostendens. Quid nobis iniqui sumus? 0445B et sapientiam suscipere cunctamur, quam docti homines, contritis in quaerendo aetatibus suis, nunquam 0446A reperire potuerunt? Qui vult sapiens ac beatus esse, audiat Dei vocem, discat justitiam, sacramentum nativitatis suae norit; humana contemnat, divina suscipiat, ut summum illud bonum, ad quod natus est, possit adipisci. Dissolutis religionibus universis, et omnibus, quaecumque in earum defensionem dici vel solebant, vel poterant, refutatis, deinde convictis philosophiae disciplinis, ad veram nobis religionem sapientiamque veniendum est, quoniam est, ut docebo, utrumque conjunctum; ut eam vel argumentis, vel exemplis, vel idoneis testibus asseramus, et stultitiam, quam nobis isti deorum cultores objectare non desinunt, ut nullam penes nos, sic totam penes ipsos esse doceamus. Et quamquam prioribus libris, cum falsas arguerem religiones, et hoc, cum falsam sapientiam tollerem, ubi veritas sit, ostenderim; planius 0446B tamen, quae religio, et quae sapientia vera sit, liber proximus indicabit.