There have been, indeed, in all ages great minds who endeavoured to find a fifth road to wisdom, incomparably more sure and elevated than the other four.  The path they essayed was the search of first causes and true principles, from which might be deduced the reasons of all that can be known by man; and it is to them the appellation of philosophers has been more especially accorded.  I am not aware that there is any one of them up to the present who has succeeded in this enterprise.  The first and chief whose writings we possess are Plato and Aristotle, between whom there was no difference, except that the former, following in the footsteps of his master, Socrates, ingenuously confessed that he had never yet been able to find anything certain, and that he was contented to write what seemed to him probable, imagining, for this end, certain principles by which he endeavoured to account for the other things.  Aristotle, on the other hand, characterised by less candour, although for twenty years the disciple of Plato, and with no principles beyond those of his master, completely reversed his mode of putting them, and proposed as true and certain what it is probable he himself never esteemed as such.  But these two men had acquired much judgment and wisdom by the four preceding means, qualities which raised their authority very high, so much so that those who succeeded them were willing rather to acquiesce in their opinions, than to seek better for themselves.  The chief question among their disciples, however, was as to whether we ought to doubt of all things or hold some as certain,—­a dispute which led them on both sides into extravagant errors; for a part of those who were for doubt, extended it even to the actions of life, to the neglect of the most ordinary rules required for its conduct; those, on the other hand, who maintained the doctrine of certainty, supposing that it must depend upon the senses, trusted entirely to them.  To such an extent was this carried by Epicurus, that it is said he ventured to affirm, contrary to all the reasonings of the astronomers, that the sun is no larger than it appears.

It is a fault we may remark in most disputes, that, as truth is the mean between the two opinions that are upheld, each disputant departs from it in proportion to the degree in which he possesses the spirit of contradiction.  But the error of those who leant too much to the side of doubt, was not followed for any length of time, and that of the opposite party has been to some extent corrected by the doctrine that the senses are deceitful in many instances.  Nevertheless, I do not know that this error was wholly removed by showing that certitude is not in the senses, but in the understanding alone when it has clear perceptions; and that while we only possess the knowledge which is acquired in the first four grades of wisdom, we ought not to doubt of the things that appear to be true in what regards the conduct of life, nor esteem them as so certain that we cannot change our opinions regarding them, even though constrained by the evidence of reason.