The Divine Institutes

Wherefore there is nothing else in life on which our plan and condition can depend but the knowledge of God who created us, and the religious and pious worship of Him; and since the philosophers have wandered from this, it is plain that they were not wise. They sought wisdom, indeed; but because they did not seek it in a right manner, they sunk down to a greater distance, and fell into such great errors, that they did not even possess common wisdom. For they were not only unwilling to maintain religion, but they even took it away; while, led on by the appearance of false virtue, they endeavour to free the mind from all fear: and this overturning of religion gains the name of nature. For they, either being ignorant by whom the world was made, or wishing to persuade men that nothing was completed by divine intelligence, said that nature was the mother of all things, as though they should say that all things were produced of their own accord: by which word they altogether confess their own ignorance. For nature, apart from divine providence and power, is absolutely nothing. But if they call God nature, what perverseness is it, to use the name of nature rather than of God! But if nature is the plan, or necessity, or condition of birth, it is not by itself capable of sensation; but there must necessarily be a divine mind, which by its foresight furnishes the beginning of their existence to all things. Or if nature is heaven and earth, and everything which is created, nature is not God, but the work of God.

By a similar error they believe in the existence of fortune, as a goddess mocking the affairs of then with various casualties, because they know not from what source things good and evil happen to them. They think that they are brought together to do battle with her; nor do they assign any reason by whom and on what account they are thus matched; but they only boast that they are every moment carrying on a contest for life and death with fortune. Now, as many as have consoled any persons on account of the death and removal of friends, have censured the name of fortune with the most severe accusations; nor is there any disputation of theirs on the subject of virtue, in which fortune is not harassed. M. Tullius, in his Consolation, says that he has always fought against fortune, and that she was always overpowered by him when he had valiantly beaten back the attacks of his enemies; that he was not subdued by her even then, when he was driven from his home and deprived of his country; but then, when he lost his dearest daughter, he shamefully confesses that he is overcome by fortune. I yield, he says, and raise my hand. What is more wretched than this man, who thus lies prostrate? He acts foolishly, he says; but it is one who professes that he is wise. What, then, does the assumption of the name imply? What that contempt of things which is laid claim to with magnificent words? What that dress, so different from others? Or why do you give precepts of wisdom at all, if no one has yet been found who is wise? And does any one bear ill-will to us because we deny that philosophers are wise, when they themselves confess that they neither have knowledge nor wisdom? For if at any time they have so failed that they are not even able to feign anything, as their practice is in other cases, then in truth they are reminded of their ignorance; and, as though in madness, they spring up and exclaim that they are blind and foolish. Anaxagoras pronounces that all things are overspread with darkness. Empedocles complains that the paths of the senses are narrow, as though for his reflections he had need of a chariot and four horses. Democritus says that the truth lies sunk in a well so deep that it has no bottom; foolishly, indeed, as he says other things. For the truth is not, as it were, sunk in a well to which it was permitted him to descend, or even to fall, but, as it were, placed on the highest top of a lofty mountain, or in heaven, which is most true. For what reason is there why he should say that it is sunk below rather than that it is raised aloft? Unless by chance he preferred to place the mind also in the feet, or in the bottom of the heels, rather than in the breast or in the head.

So widely removed were they from the truth itself, that even the posture of their own body did not admonish them, that the truth must be sought for by them in the highest place. From this despair arose that confession of Socrates, in which he said that he knew nothing but this one thing alone, that he knew nothing. From this flowed the system of the Academy, if that is to be called a system in which ignorance is both learned and taught. But not even those who claimed for themselves knowledge were able consistently to defend that very thing which they thought that they knew. For since they were not in agreement with one another, through their ignorance of divine things they were so inconsistent and uncertain, and often asserting things contrary to one another, that you are unable to determine and decide what their meaning was. Why therefore should you fight against those men who perish by their own sword? Why should you labour to refute those whom their own speech refutes and presses? Aristotle, says Cicero, accusing the ancient philosophers, declares that they are either most foolish or most vainglorious, since they thought that philosophy was perfected by their talents; but that he saw, because a great addition had been made in a few years, that philosophy would be complete in a short time. What, then, was that time? In what manner, when, or by whom, was philosophy completed? For that which he said, that they were most foolish in supposing that philosophy was made perfect by their talents, is true; but he did not even himself speak with sufficient discretion, who thought that it had either been begun by the ancients, or increased by those who were more recent, or that it would shortly be brought to perfection by those of later times. For that can never be investigated which is not sought by its own way.