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sailing along on the wings of the wind , leaving the eagle in its boldest flight far below ; or penetrating into the bowels of the earth , and from its dark recesses bringing forth the means of light and splendour . Nor are his physical powers alone increased ; his mind seems to expand as the means of extending his inquiries become enlarged . We this moment find him measuring the claw of a mite ;
examining the curious and wonderful mechanism displayed in its construction ; or meditating on the power which could supply it with all its minute bones , muscles , tendons , veins and arteries : and the next instant ,
perhaps , he is engaged in determining the figure and magnitude of the earth ; or in drawing down the thunder-bolt from the clouds and examining its nature and qualities . Whilst a Black
or a Priestley is investigating the properties of some invisible fluid ; a Herschel is perhaps determining- the orbit of the Georgium Sidus , or ascertaining the place of some telescopic star , at such an immense distance , that even
its light requires centuries to reach us . On one hand , we may perceive a Dalton , a Davy or a Berzelius engaged in examining the minute changes which take place in bodies , or in comparing the atoms of which they are
composed : while , on the other , a Newton or a La Place is employed ia measuring the distances and magnitudes of the sun and planets , or in weighing them as it were in a balance . These are a few of the effects ,
resulting from a knowledge of physical and mathematical truths : but astonishing as they may appear , they are of trifling importance when compared with tlie benefits which we derive from the knowledge of moral and religious truths , provided we regulate our conduct by them . That an
acquaintance with physical and mathematical truths increases our power to an astonishing degree , must be acknowledged by all ; but it by no means follows , that it neces 3 ariiy increases our happiness : for , if we employ this power improperly , we shall only be enabled more effectually to torment one another . It therefore follows ,
that our happiness does ja c * t so much depend upon the degree of knowledge which we possess , as upon the use we make of it , —upon the manner in
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which we conduct ourselves . But we can only learn Jiow tQ conduct oprselves as we ought to , d ? , by racking ourselves acquainted with moral and religious truths . So that our happi »
ness depends upon our practising those ruies , which we deduce from this knowledge . It is from this source , that we derive the cheering expectation , that this short and uncertain life shall not terminate our existence . It is the " still small voice" of these truths , that raises in the mind the
enchanting hope that we may , nay the ecstatic conviction that we shall , be happy through the endless ages of eternity , if we follow its directions . When we are once fully satisfied that iC all things work together for good " to those who obey its dictates , the
sharpest arrow in the quiver of adversity falls blunted to the ground , and , instead of murmuring or repining under our trials , we bless the hand which directs our present sufferings . These are the animating hopes and convic * -
tions that render life happy and death not terrible ; which support the sufferer in his last struggle , and enable him in triumph to exclaim , "Ograve where is thy victory : O d § athl where is thy sting ?"
If such be the fruits arising from the knowledge of these various kiuds of truths , when this knowledge directs our actions ; it must surely be a mark of true wisdom to endeavour to ac «* quire it , and to make it the rule of our conduct . This , I apprehend , is a
truly philosophical conclusion , legitimately deduced from the premises , and in perfect unison with the advice of the wise man , when he says , * ' Wisdom is the principal thing . therefore get wisdom : and with all thy getting , get understanding H . " . A .
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Hackney Sir , May 7 , 1823 . AS all established maxims are founded on general experience , and a reference to experience enables us to form an estimate of their value , \ t seems not a little extraordinary that example and experience should be disparagecj by theologians when treating of t £ e motives to morality . I know
it has been usual to take a very c ontracted vjipw of the term " experience / ' when applied to scriptural evi *
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Explanation of the word ' * Experience . " 26 $
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), May 2, 1823, page 269, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1784/page/13/
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