exist forever. That science, therefore, must be considered as the highest of all human pursuits, which contemplates man in his relation to eternal things. With its importance we must feel its difficulties; and, did we confine the investigation to the mere principles of natural science, we should feel these difficulties to be insurmountable. But, in this great inquiry, we have two sources of knowledge, to which nothing analogous is to be found in the history of physical science, and which will prove infallible guides, if we resign ourselves to their direction with sincere desire to discover the truth. These are, the light of conscience, and the light of divine revelation. In making this statement, I am aware that I tread on delicate ground, and that some will consider an appeal to the sacred writings as a departure from the strict course of philosophical inquiry. This opinion, I am satisfied, is entirely at variance with truth; and, in every moral investigation, if we take the inductions of sound philosophy, along with the dictates of conscience, and the light of revealed truth, we shall find them to constitute one uniform and harmonious whole, the various parts of which tend, in a remarkable manner, to establish and illustrate each other. If, indeed, in any investigation of moral science, we disregard the light which is furnished by the sacred writings, we resemble an astronomer who should rely entirely on his unaided sight, and reject those optical inventions which extend so remarkably the field of his vision, as to be to him the revelation of things not

Rank of this science? Difficulties? Peculiar sources of knowle ige, how many? What? An appeal to the sacred writings, how regarded by some persons? Neglecting the light of revelation, compared to what?

Could we suppose a person thus entertaining doubts respecting the knowledge supplied by the telescope, yet proceeding in a candid manner to investigate its truth, he would perceive, in the telescopic ob servations themselves, principles developed which are calculated to remove his suspicions. For, in the limited knowledge which is furnished by vision alone, he finds difficulties which he cannot explain, apparent inconsistencies which he cannot reconcile, and insulated facts which he cannot refer to any known principle. But, in the more extended knowledge which the telescope yields, these difficulties disappear; facts are brought together which seemed unconnected or discordant; and the universe appears one beautiful system of order and consistency. It is the same in the experience of the moral inquirer, when he extends his views beyond the inductions of reason, and corrects his conclusions by the testimony of God. Discordant principles are brought together; doubts and difficulties disappear; and beauty, order, and harmony are seen to pervade the government of the Deity. In this manner there also arises a species of evidence for the doctrines of revelation, which is entirely independent of the external proofs of its divine origin; and which, to the candid mind, invests it with all the character of authenticity and truth.

From these combined sources of knowledge, thus illustrating and confirming each other, we are enabled to attain, in moral inquiries, a degree of certainty adapted to their high importance. We do so when, with

Effect of the use of the telescope in removing difficulties? Effect in mora' мience of resorting to the light of revelation? Are these combined sources ufficient?

sincere desire to discover the truth, we resign ourselves to the guidance of the light which is with.n, aided as it is by that light from heaven which shines upon the path of the humble inquirer. Cultivated on these principles, the science is fitted to engage the most powerful mind; while it will impart strength to the most common understanding. It terminates in no barren speculations, but tends directly to promote peace on earth, and good-will among men. It is calculated both to enlarge the understanding, and to elevate and purify the feelings, and thus to cultivate the moral being for the life which is to come. It spreads forth to the view, becoming smoother and brighter the farther it is pursued; and the rays which illuminate the path converge in the throne of him who is eternal.

SECTION II.

OF FIRST TRUTHS IN THE PHILOSOPHY OF THE MORAL

FEELINGS.

THE knowledge which we receive through our intellectual powers is referable to two classes. These may be distinguished by the names of acquired knowledge, and intuitive or fundamental articles of belief.

It may be well to make to the pupil one or two general statements in respect to the origin of our knowledge, which

What are the two sources of knowledge alluded to? To what minds is the cultivation of the scierce adapted Practical effect of the study?

will make what follows in this chapter more clear. Human knowledge may then, in the first place, be referred to two great classes.

I. That which we receive by the senses, seeing, hearing, &c. II. That which we receive by the intellectual powers, reasoning, reflection, &c.

The knowledge that grass is green, and that lead is heavy, and vinegar sour, comes under the former of these heads. Our knowledge of the properties of the triangle, and of the nature of the human mind, comes under the latter. This distinction is clearly pointed out and illustrated in the author's Treatise on Intellectual Philosophy. It is only the second of the two heads which is considered in this chapter. Hence it commences, "The knowledge which we receive through our intellectual powers is referable," &c.; so that the two classes spoken of in this chapter is only a subdivision of the second. great branch into which the sources of knowledge are divided. The subdivision is, as the pupil will perceive,

1. Knowledge which is acquired.

2. Knowledge which is intuitive.

Our conviction that playing games of hazard, for money, is wrong, is an example of the first class; that is, it is acquired. We obtain it by a long course of observation of the deleterious. influences of such a practice, or else by carefully considering the nature and probable tendencies of it.

On the other hand, our belief that maliciously giving pain to one who has never injured us, is wrong, is an example of the second class; that is, it is intuitive. The mind sees the truth at once, without any train of investigation or reasoning.

Which part of these remarks is written by the author, and which by the American editor? First great division of the sources of knowledge? Examples of knowledge acquired by the senses? By the intellectual powers? Which class treated of in this chapter? Subdivision of it? Example of acquired knowledge? Example of intuitive knowledge?

It is impossible to prove it. It is in itself more simple than any thing by which it could be proved.

Now in all sciences, the first step is, to point out and define the intuitive truths, or first principles, as they are sometimes called, i. e., those which the mind receives at once, the moment they are presented, without any train of reasoning or investigation to establish them. These are made the basis on which all the other truths of the science are established. Thus in Geometry, for example, the first principles are always laid down at the outset, without proof. They are called axioms. They are such as these: Things which are equal to the same things are equal to one another, and the whole is greater than a part. The pupil will perceive that the truth. of the axioms is perceived by the mind intuitively; that is, at once, without any train of reasoning to establish them. In fact, they, and others like them, are the elements of the reasoning by which all other truths are to be proved.

In the same way in all the other sciences, the first thing is. to lay down the first truths, that is, those which are intuitively perceived by the mind, and which are the foundation of all that follow. It is the object of this chapter to point out the nature of them, and to enumerate those which appertain to moral philosophy.

Our acquired knowledge is procured by the active use of our mental powers, in collecting facts, tracing their relations, and observing the deductions which arise out of particular combinations of them. These constitute the operations which I have referred to in another work, under the heads of processes of investi

First step in all sciences? Nature of first truths? Connection with other truths? Examples of them in Geometry? Name given to them in Ge ometry? Object of this chapter? Acquired knowledge, how procured? By what wo processes ?