lties 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 characters 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 sincere desire to discover the truth, we resign ourselves to the
guidance of the light which is within, 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.

SECT. 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. The
former 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 t