The Sceptical Philosophy of the Ancients has been no less misrepresented than the Epicurean. Pyrrho may perhaps have carried it to rather an irrational excess;—but we must not believe with Beattie all the absurdities imputed to this philosopher; and it appears to me that the doctrines of the school, as explained by Sextus Empiricus, are far more suited to the wants and infirmities of human reason as well as more conducive to the mild virtues of humility and patience, than any of those systems of philosophy which preceded the introduction of Christianity. The Sceptics may be said to have held a middle path between the Dogmatists and Academicians; the former of whom boasted that they had attained the truth while the latter denied that any attainable truth existed. The Sceptics however, without either asserting or denying its existence, professed to be modestly and anxiously in search of it; or, as St. Augustine expresses it, in his liberal tract against the Manichaeans, "nemo nostrum dicat jam se invenisse veritatem; sic eam quoeramus quasi ab utrisque nesciatur." From this habit of impartial investigation and the necessity which it imposed upon them of studying not only every system of philosophy but every art and science which professed to lay its basis in truth, they necessarily took a wider range of erudition and were far more travelled in the regions of philosophy than those whom conviction or bigotry had domesticated in any particular system. It required all the learning of dogmatism to overthrow the dogmatism of learning; and the Sceptics may be said to resemble in this respect that ancient incendiary who stole from the altar the fire with which he destroyed the temple. This advantage over all the other sects is allowed to them even by Lipsius, whose treatise on the miracles of the Virgo Hallensis will sufficiently save him from all suspicion of scepticism. "labore, ingenio, memoria," he says, "supra omnes pene philosophos fuisse.—quid nonne omnia aliorum secta tenere debuerunt et inquirere, si poterunt refellere? res dicit nonne orationes varias, raras, subtiles inveniri ad tam receptas, claras, certas (ut videbatur) sententias evertendas?" etc.—"Manuduct. ad Philosoph. Stoic." Dissert. 4.

Between the scepticism of the ancients and the moderns the great difference is that the former doubted for the purpose of investigating, as may be exemplified by the third book of Aristotle's Metaphysics, while the latter investigate for the purpose of doubting, as may be seen through most of the philosophical works of Hume. Indeed the Pyrrhonism of latter days is not only more subtle than that of antiquity, but, it must be confessed, more dangerous in its tendency. The happiness of a Christian depends so essentially upon his belief, that it is but natural he should feel alarm at the progress of doubt, lest it should steal by degrees into that region from which he is most interested in excluding it, and poison at last the very spring of his consolation and hope. Still however the abuses of doubting ought not to deter a philosophical mind from indulging mildly and rationally in its use; and there is nothing surely more consistent with the meek spirit of Christianity than that humble scepticism which professes not to extend its distrust beyond the circle of human pursuits and the pretensions of human knowledge. A follower of this school may be among the readiest to admit the claims of a superintending Intelligence upon his faith and adoration: it is only to the wisdom of this weak world that he refuses or at least delays his assent;—it is only in passing through the shadow of earth that his mind undergoes the eclipse of scepticism. No follower of Pyrrho has ever spoken more strongly against the dogmatists than St. Paul himself, in the First Epistle to the Corinthians; and there are passages in Ecclesiastes and other parts of Scripture, which justify our utmost diffidence in all that human reason originates. Even the Sceptics of antiquity refrained carefully from the mysteries of theology, and in entering the temples of religion laid aside their philosophy at the porch. Sextus Empiricus declares the acquiescence of his sect in the general belief of a divine and foreknowing Power:—In short it appears to me that this rational and well-regulated scepticism is the only daughter of the Schools that can safely be selected as a handmaid for Piety. He who distrusts the light of reason will be the first to follow a more luminous guide; and if with an ardent love for truth he has sought her in vain through the ways of this life, he will but turn with the more hope to that better world where all is simple, true and everlasting: for there is no parallax at the zenith;—it is only near our troubled horizon that objects deceive us into vague and erroneous calculations.