But nevertheless, that I may not wrong the truth by supposing it less certain than it is, I will here distinguish two kinds of certitude. The first is called moral, that is, a certainty sufficient for the conduct of life, though, if we look to the absolute power of God, what is morally certain may be false. [Thus, those who never visited Rome do not doubt that it is a city of Italy, though it might be that all from whom they got their information were deceived]. Again, if any one, wishing to decipher a letter written in Latin characters that are not placed in regular order, bethinks himself of reading a B wherever an A is found, and a C wherever there is a B, and thus of substituting in place of each letter the one which follows it in the order of the alphabet, and if by this means he finds that there are certain Latin words composed of these, he will not doubt that the true meaning of the writing is contained in these words, although he may discover this only by conjecture, and although it is possible that the writer of it did not arrange the letters on this principle of alphabetical order, but on some other, and thus concealed another meaning in it: for this is so improbable [especially when the cipher contains a number of words] as to seem incredible. But they who observe how many things regarding the magnet, fire, and the fabric of the whole world, are here deduced from a very small number of principles, though they deemed that I had taken them up at random and without grounds, will yet perhaps acknowledge that it could hardly happen that so many things should cohere if these principles were false. CCVI. That we possess even more than a moral certainty of it.