Biblical Authority, Creation, Theology of Nature, Light,
Piety
Draws an extended analogy between the creation of light in the physical and
spiritual senses. Observes that 'it has been well said, that "a little child
may learn more from the first pages of the Bible, in one hour, than all the
philosophers of the world learnt without it, in a thousand years"' (3). Relates
in a literal manner the history of creation as recorded in the opening verses
of Genesis. Remarks: 'The same process of creation that brought fertility to
the earth, beauty, and color, and fragrance to vegetation; warmth to the air,
and glory to the firmament, is necessary before in your case the moral darkness
can be dispelled' (4). Discusses the nature of spiritual light, drawing
parallels with physical light.
Youth's Magazine, 3rd ser. 5 (1832), 18–23.
The Flower Pot. (A Dialogue Between Emma and her Mother)
Emma discusses with her mother a recent trip to the house of Mr and Mrs S.
Her mother asks: 'did not Mr. S. shew you his stuffed birds, and his shells,
and his butterflies? His collections are very curious'. Emma declares that she
liked the 'living creatures best': French partridges, ducks from Holland, and a
heron. (18) 'How much more interesting are these natural curiosities than the
mere toys with which houses are so much adorned now,' her mother replies, 'they
always furnish subjects for useful and profitable conversation, and may often
be made subservient to the highest purposes' (19). Emma collects some flowers
from the garden and greenhouse at her mother's request, and they draw analogies
between the different endowments of the varieties of flower and those of the
varieties of people. Emma's mother argues that the critical thing with people,
as with flowers, is that their 'natural gifts and talents are cultivated and
improved'. She remarks that, in the garden, there are 'flowers for beauty, and
herbs for medicine and for food'. (22) 'All the works of creation, whether
animate or inanimate, were originally made good; it was only sin that defiled
them'; the pious should, through grace, fulfil the place intended for them by
the Creator until 'transplanted to a fairer world' (23).
A youth has agreed to spend time when not in 'ordinary lessons' acquiring
'information on general subjects', especially in order to be 'fitted to
discharge' his future duties as a 'social being'. Endorses the adage that 'the
proper study of mankind, is man'. (25) Tries to envisage the eight hundred
million people numbered among Adam's descendents, relating this to the
necessity for 'missionary exertions'. Considers whether the varieties of humans
described by natural history are all descended from one stock. The 'authority
of scripture' asserts this, and the boy is 'very much delighted to learn, that
it is 'not at all inconsistent with the habits and laws of nature'. Elaborates
on this, expressing a hope that the observations will not be regarded 'as too
scientific for a boy to make'. (26) Notes that the cause of the human
complexion is not 'superficial'. Relates light skin colour in animal
species to 'domestication', light colours in flowers to 'culture', and light
skin colour in humans to 'civilization'. Observes that 'all those nations who
are in the depths of ignorance are dark; while those who have arrived at the
greatest perfection in the arts and sciences, and other excellencies of
civilized life, are of lighter colours'. (27) Notes that, on this basis, 'an
eminent physician [presumably
James C
PrichardPrichard, James Cowles
(1786–1848)
DSB CloseView the register entry >>] has founded his conjecture, that the first human pair were
black'. Observes that this is contradicted by the 'perfectly intelligent' state
of Adam at his creation, and suggests that 'darkness of the body as well as of
the mind are the effects of degeneracy' which will be reversed by the
'restorative influence of the gospel and civilization'. A postscript explains
why the writer has abandoned the 'common idea' that 'heat of climate was the
means of producing darkness of color'; however, an editorial footnote gives
credence to the 'common idea'. (28)
The writer has promised a letter on the 'difference between reason in man,
and the instinctive sagacity of brutes', which he finds more difficult than
first anticipated (43). Considers some of 'those excellencies which place the
mental pre-eminence of man in perfect contrast with the wisdom of the
lower animals'. Argues that the lower animals 'have not the faculty of
invention', whereas the human species has 'been called, by a shrewd
philosopher, "a tool-making animal"'. Cites steamships and machinery as
evidence of this. Contrasts the 'sameness of animal sagacity' with the
'progressive ingenuity of the human mind'. (44) Animals have undergone no
change in their behaviour in 'almost five thousand years'. Suggests that the
'acquisition of knowledge seems to degrade the brutes; while it forms
the glory of our nature'. (45) Contrasts the misery of performing
animals in menageries with the honour accorded to educated humans. Argues that
animals are destitute of 'systematic strength or the management
of power', whereas man can 'render the most powerful and fierce of animals
subservient to his purposes' (46). Suggests that animals have 'no real
sympathy [...] agreeing in nature to human affection' (47). Draws from
the Bible the uniqueness of the human species in the divine dispensation, and
concludes with a mediation on the particular onus this places on humans to seek
salvation.
The account is largely factual, and a footnote records that the article is
'taken principally from a celebrated medical work—the
LancetLancet
(1823–1900+)
Waterloo
Directory CloseView the register entry >>' (64). However, it begins with a
biblical quotation, and ends with an exhortation to piety.
The narrator, 'A Country Correspondent', reflects on the beauty of flowers:
'"Flowers are of so little use," says an excellent writer, "that it might be
thought profuseness in an economy short of the divine to gratify us at once
with such hues, such forms, and such fragrance. It is a gratification not
necessary but exquisite, which lies somewhere between the pleasures of sense
and intellect, and in a measure partakes of both"'. The intellectual part of
the enjoyment is 'similar to what arises from the study of any science'; the
study of botany demands 'as severe an exertion of mind' as the study of any
branch of natural history. Observes that those entrusted with the care of the
young commonly complain that, while they can control children at their studies,
they cannot find them 'amusement during their hours of relaxation'. Argues that
amusement is not necessary for the young at all: 'Let occupation be the word'.
Suggests that, of all occupations, 'that of a green-house or a garden is the
most rational and delightful', closely followed, 'in point alike of pleasure,
health, exercise, and occupation', by 'botanizing in the country'. (75) Relates
some early experiences of botanizing. Speculates on the horticultural
occupation of Adam and Eve in Eden. Explores various botanical analogies
relevant to spiritual concerns.
Describes the establishment of a 'sanitary cordon' to prevent the
entrance of the disease into Prussia (81). Relates the advantageous condition
of the streets and housing in Berlin, and the precautions taken against the
disease, which reduced the extent of the infection. Describes the spread of the
disease in the north-east of England and in Scotland, where its victims are
reported to be 'the poor and destitute, the intemperate, and especially those
who resided in places or dwellings characterised by filthiness and impure air'
(82). Details the measures taken to meet the epidemic in Britain, particularly
the formation of boards of health in most towns. Notes that the 'British and Foreign Bible
SocietyBritish and Foreign Bible Society
CloseView the register entry >> have voted a number of loan Testaments, accompanied by the
book of Psalms, to supply the want of those who are destitute of the word of
the Lord' (83). Concludes that the most important remedy is the forsaking of
sin and the practise of prayer, and recommends the government-appointed fast
day.
Epidemiology, Public Health, Providence, Immorality, Piety
Reviews biblical precedents for national fasts and the occasion of the
current national fast. Observes that it 'is evident that pestilence and famine,
and, indeed, whatever is a source of calamity to a country, is a divine
visitation' (95). Readers are urged to recollect 'that the Cholera is at the
door, and may be permitted to enter, not only Sunderland and Newcastle, and
Haddington and Edinburgh, but even London, and into the very heart of highly
privileged, but in many respects ungrateful Britain' (96).
Epistemology, Induction, Biblical Authority, Invention, Gravity,
Aeronautics, Steam-power, Machinery, History of Science
Attributes belief in innate ideas to speculation, and adopts the opposite
view. Cites the view of 'our ministers' that there are 'three special
fountains of knowledge;—the book of nature—the book of the world's
experience—and the book of sacred scripture' (97). Considers the first to
have 'supplied innumerable objects suited to the gratification of man's
imitative genius' and to have 'thus contributed to the invention of useful
arts. [...] Everywhere, indeed, art and science are only ingenious
modifications of nature's exhibitions, and nature's laws'. Gives some examples
of this. Observes that a 'falling acorn struck the forehead of
a philosopherNewton, Sir Isaac
(1642–1727)
DSB CloseView the register entry >> as he
lay musing beneath the shadow of an ancient tree, and led him to infer that law
of gravity which pervades the natural universe'. (98) Reviewing human history,
observes that, among the ancient Greeks, 'Each philosopher, instead of exerting
his diligence in searching for truth, used all his power to destroy every
system except the one which his own fancy had induced him to adopt. In a
similar state science passed through the hands of the Romans, and Saracens, and
Britons, till
Lord BaconBacon, Francis, 1st Viscount St Alban
(1561–1626)
DSB
ODNB CloseView the register entry >> shone
out like a bright, solitary star, to relieve the stormy and dark ages which had
so long oppressed the genius of the world. This great man prepared the way for
LockeLocke, John
(1632–1704)
DSB CloseView the register entry >> and
BoyleBoyle, Hon Robert
(1627–91)
DSB
ODNB CloseView the register entry >>, and even
NewtonNewton, Sir Isaac
(1642–1727)
DSB CloseView the register entry >> himself'.
(99) Refers the reader to
Douglas 1825. CloseView the register entry >>
Observes that the Bible is the only sufficient source of information on
subjects relating to God: 'I would not assert that the Divine Being is not
displayed in his works; I mean only to say that till reason's eye is
enlightened it cannot see him there. Let his word suggest his existence, and
then, but not before, can reason discover his perfections in the splendid
volume of the sky' (100). Believes that knowledge of religion ought to precede
all other knowledge, and quotes Bacon in support of this: '"Thy creatures",
says he, "have been my books, but thy scriptures much more. I have sought thee
in the courts, field, and gardens; but I have found thee in thy temple"'
(101).
A Sunday at Boulogne[1/8]Mary M Sherwood, 'A Sunday at Dijon', Youth's Magazine, 3rd ser. 5 (1832), 182–92 Mary M Sherwood, 'A Sunday at Lyons', Youth's Magazine, 3rd ser. 5 (1832), 291–99
Begins by referring to the fashion of recent years 'for travellers to write
tours, in which they profess themselves to be in pursuit of certain objects, to
the exclusion, in a great measure, of every other. For example, one person
gives us a botanical tour [...]; and a fourth gives his readers a very learned
and exact detail of the various beds of granite and quartz, of argil and
limestone, of gypsum and argillaceous schistus' (110). The writer professes to
value 'the flowers of the field only as they are evidences of the divine love
of Him, who has made them more beautiful than Solomon in all his glory' and
never contemplates 'the broken strata exhibited on the sides of the mountains,
in any other light than as wonderful evidences of the truth of sacred history'
(111). The writer is interested instead in observing how Sundays are spent in
different towns.
Progress, Christianity, Political Economy, Imperialism,
Commerce
Relates the progress of civilization in nations to the principles of the
Christian religion. Associates the accumulation of capital with the spirit of
self-denial and industry in Christianity: 'Thus, while inculcating, as
religious duties, industry and frugality, the gospel teaches the soundest and
most valuable lessons in the science of political economy' (129). Applies this
principle at the national as well as the personal level, arguing that the
spread of Christianity is to the commercial advantage of all. 'Hence, if we
would render a nation a profitable customer, the surest means for accomplishing
our object is to furnish it with the bible, the only certain means of
intellectual and moral improvement' (130).
A Sunday at Dijon[3/8]Mary M Sherwood, 'A Sunday at Boulogne', Youth's Magazine, 3rd ser. 5 (1832), 110–20 Mary M Sherwood, 'A Sunday at Lyons', Youth's Magazine, 3rd ser. 5 (1832), 291–99
The writer confesses that he had gained in his home town a better opinion of
Roman Catholic priests than he ought to have done from seeing 'an old priest
with white hair and meek deportment [...] culling plants under the hedges,
wherewith at once to enrich his knowledge of botany and to improve the flavour
of his soup maigre', and from having heard of this priest being attentive to
his flock (182–83).
Introduces a sequel to a paper which appeared in the magazine several years
earlier under the title 'How it Strikes a Stranger', which 'purported to relate
the impression made on the mind of an inhabitant of a distant planet, who had
obtained permission to visit our world' (201). The stranger was surprised both
by human mortality and by humanity's unconcern in respect of this. The sequel
provides further particulars from his stay, including extracts from some of his
papers. One note records that on his 'native sphere' they worshipped God as
their 'Creator, Preserver, and Benefactor', but that on earth he was 'adored
under the more endearing characters of Redeemer, Saviour, and Sanctifier'
(204).
Youth's Magazine, 3rd ser. 5 (1832), 208.
Illustration of Scripture. On the Barren Fig Tree, Mark XI. 12–14
and 20–21
Townsend 1825Townsend,
George 1825. The New Testament, Arranged in Historical and
Chronological Order: With Copious Notes on the Principal Subjects in Theology.
To Gospels on the Basis of the Harmonies of Lightfoot, Doddridge, Pilkington,
Newcome, and Michaelis; the Account of the Resurrection, on the Authorities of
West, Townson, and Cranfield: The Epistles are Inserted in their Places, and
Divided According to the Apostles' Arguments,2 vols, London: C. and
J. Rivington
CloseView the register entry >>
Subjects:
Botany, Biblical Authority
Gives details of the fruiting seasons of the 'Palestine fig-tree', and
relates them to the biblical passage.
Observes that the 'languages of man, like the stars of the firmament, to a
superficial eye, seem infinitely numerous. The attentive scholar, however [...]
views them as the astronomers marks [sic] the glittering objects of his
science, that he may marshal them into distinct constellations, varying in
magnitude and moving in orbits of different circumference' (226). Argues, in
quotation from the Monthly
ReviewMonthly Review
(1749–1844)
Waterloo Directory
CloseView the register entry >> for July 1811, that in 'the state of savage anarchy
each family has its peculiar talk, the instinctive invention of maternal
solicitude' (227). Explains that these dialects become consolidated into a
national tongue: 'language is a tree whose branches are not the result of its
own natural growth, but formed by the insertion of foreign scions, which are
again engrafted and pruned according to the wisdom and taste of [...] the
husbandry of letters' (228).
Youth's Magazine, 3rd ser. 5 (1832), 240–41.
Comparative View of the Principal Rivers in the World
Considers it due to 'the bold efforts of modern enterprise that we are
indebted for the advances which have been made in geographical discovery'.
Contrasts the ignorance of navigation and of distant lands in earlier ages with
'that intercourse between countries which the late rapid progress of science
has now every where established'. (242) Surveys the history of geographical
knowledge from ancient times. Praises the
Geographical AnnualGeographical Annual; or, Family Cabinet Atlas
(1832–33)
Waterloo
Directory CloseView the register entry >>, from which
the illustration is extracted. Observes: 'These works of our Creator's power,
wisdom, and goodness, are adapted to excite our admiration and praise; and let
it be the constant endeavour of the young, while they contemplate them, to
render unto Him the glory due unto his name' (241).
Gives a somewhat inexpert account of the anatomy and behaviour of the bee,
observing that the bee 'affords a striking example to all, as it wisely
anticipates the future, embraces the proper season for labor, and uses
unremitting diligence in the performance of its daily task' (245). The
remainder of the article is a homily based on these themes. Declares: 'How much
may be acquired by industry! From the blossoms of science vast stores of sweets
may be extracted; but from the flowers of religion may be drawn that which will
sweeten every part of human existence' (248).
The writer draws analogies between a steam-ship and a Christian. Both often
run against the tide; both have a powerful, though hidden, driving force; both
are intensely active, and leave a visible wake.
Youth's Magazine, 3rd ser. 5 (1832), 277 and facing.
Comparative View of the Principal Mountains in the World
The extracted engraving is accompanied by comments on the difference in size
'between our mountains and those of other parts of the world'. The writer
observes that among 'various other lessons the mountains teach us the power and
greatness of God, and our own littleness'.
Introduces as a true tale the contrast between the families of Mr Hamilton,
'an intelligent man' who 'made a point of devoting a regular portion of time to
the [...] instruction of his lovely family' and of Mr and Mrs Montague, who
were 'desirous of being thought very fashionable and very dashing' (277).
Describes a visit to each family. To the children of the Montagues, 'the
beauties of the earth around them, the rich feast afforded by an examination of
the works of God, the stores of interesting and useful knowledge which books
afford, and the very bible itself' were nothing. In contrast to the 'useless
trumpery, or senseless ornaments' of the Montagues, the Hamiltons had on
display an ostrich egg, various artefacts of the North American Indians,
Sandwich Islanders, and Greenlanders, a collection of shells belonging to the
youngest girl, 'some stuffed birds from different parts of the world, each
displaying the wonderful hand of God', caged canaries, and 'a hortus siccus, in
which some very curious specimens of dried plants and flowers were well
preserved' (280–81). After tea, the Hamiltons went for a walk into the
country: 'Oft did the father pause, while his children gathered round, to
examine the streaky petal, the jagged leaf, or the many-stamined blossom; while
the scientific lesson and the pious reflection, sweetly blending, fell from his
lips' (281). At evening prayers, the family 'joined to sing the praises of Him
whose works of nature, and providence, and grace, they had been admiring'
(282).
Renders the first creation narrative of Genesis into blank verse. The beasts
created on the sixth day proclaim 'through the beauteous universe / His power
to whom the vast and the minute / Are equal' (286).
A Sunday at Lyons[5/8]Mary M Sherwood, 'A Sunday at Boulogne', Youth's Magazine, 3rd ser. 5 (1832), 110–20 Mary M Sherwood, 'A Sunday at Dijon', Youth's Magazine, 3rd ser. 5 (1832), 182–92
Disgusted with the 'false doctrine' taught at the Protestant chapel, the
narrator and his family decided to climb an adjacent hill and 'breathe the
mountain air' in the belief that 'if man will not instruct us in the truth, the
works of the Creator will speak a better language—for the heavens declare
the glory of God and the firmament telleth his handy works' (294).
'At a time when so many persons are alarmed by the progress of a malignant
epidemic, which has already removed many thousands to the grave, it is needful
to direct our attention to the point of safety, and the true source of
consolation: this will at once relieve the mind from apprehension, and fortify
it against the terror which the idea of cholera has frequently created'
(299–300). The writer recommends God as 'our refuge and strength' (Ps.
46. 1), while observing that the 'true believer' does not neglect 'the
necessary precautions, wisely recommended to be used where the disorder
prevails; for he properly regards the union of the means and the end'
(300).
Recommends the importance in education of the student being acquainted with
the principal causes in nature, so that multitudinous observed effects can be
referred to them. Observes that 'the first principles or elements of science
have lately engaged the attention of the instructors of our youth, and produced
those admirable systems of interrogative and collective teaching, which have
eased the labor both of the teacher and learner'. Notes that
Kenny 1830Kenny, William
Stopford 1830. Why and Because, Being a Collection of Familiar
Questions and Answers on Subjects Relating to Air, Water, Light, and Fire.
Altered from the French, London: [n.pub.?]
CloseView the register entry >> is based on this
approach, and observes that it is 'the principle on which
NewtonNewton, Sir Isaac
(1642–1727)
DSB CloseView the register entry >>,
BoyleBoyle, Hon Robert
(1627–91)
DSB
ODNB CloseView the register entry >>,
LockeLocke, John
(1632–1704)
DSB CloseView the register entry >>,
WattsWatts, Isaac
(1674–1748)
ODNB CloseView the register entry >>, and others of
our most eminent philosophers proceeded'. To learn about the fundamental causes
of nature, the writer recommends 'the shortest and simplest works [...] of
which
Pinnock'sPinnock, William
(1782–1843)
ODNB CloseView the register entry >>
Catechisms will be found one of the best of modern date'. (316) Illustrates the
principle by taking a botanical question from
Timbs
1831–32Timbs, John
1831–32. Knowledge for the People; or, The Plain Why and Because:
Familiarizing Subjects of Useful Curiosity and Amusing Research, 16 parts,
London: S. Low [and 2 others]; Edinburgh: H. Constable, Dublin: Wakeman
CloseView the register entry >>, as extracted in 'the
MirrorMirror of Literature, Amusement, and
Instruction
(1822–47)
Mirror Monthly Magazine
(1847–49)
Waterloo Directory
CloseView the register entry >> of Jan. 14, 1832'. Suggests that
application of this 'catechetically analytical method' will result in 'sound
deduction, and perhaps, in some cases, important discovery, since the field of
science [...] is still full of ample materials for the diligent enquirer'.
(317)
'Charity and Faith make up one perfect pair of compasses, that can take the
true latitude of a Christian heart: faith is the one foot, pitched in the
centre unmoveably; while charity walks about, in a perfect circle of
beneficence: these two never did, never can go asunder. Warrant you your love,
I dare warrant your faith'.
Miss Arnford, the rector's daughter, befriends the orphan Rose Malcolm.
While out walking at sunset, Rose comments on the beauty of the scene. Miss
Arnford considers it to proclaim 'its Maker's goodness'. Rose confesses that
she had 'thought but of nature' while Miss Arnford had 'remembered the Maker
and Giver of it'. She asks: 'why do not I, why does not every one feel as you
do, Miss Arnford? Why do I not see God in His works?' Miss Arnford replies:
'The natural heart of man [...] cannot: it "loves not God, nor the things of
God"'. (335)
Youth's Magazine, 3rd ser. 5 (1832), 345–50.
The Rainbow
Anon
Genre:
Miscellaneous
Subjects:
Amusement, Theology of Nature, Piety, Feeling, Beauty
The narrator introduces a tale concerning his meeting with a gipsy girl (to
whom he explains the religious significance of the rainbow) with observations
on the different pleasures 'enjoyed by different persons in their walks abroad'
(345). Observes of country walks: 'how abundantly increased are their
gratifications who look on all things observantly as on the express workmanship
of God. Who read a record of His love, / His wisdom and His power / Inscribed
on all created things, / Man, beast, and herb and flower. No cloud can flit
across the sky, nor insect crawl along their path; no tempest lower, nor
sunbeam light up the heavens or the earth, without exciting some interest in
their bosoms. Never [...] is creation so truly beautiful to our eyes, as when
we not only know that they are the workmanship of God' but are also devoted to
that God (346).
Mr Elphinstone finds his son William earnestly surveying a representation of
Noah's ark, after having read the account of it in Genesis, and they discuss
the size, form, materials, and history of it. William quotes at length from a
new commentary[Stokes,
George], ed. [1831]–35. Commentary upon the Holy Bible,
from Henry and Scott: With Occasional Observations and Notes from Other
Writers; Also Maps of the Countries Mentioned in Scripture, and Various Useful
Tables, 6 vols, London: Religious Tract Society
CloseView the register entry >> in
process of publication by the
Religious Tract SocietyReligious Tract Society
CloseView the register entry >> (which is
also recommended to the reader in a footnote) respecting the adequacy of the
ark to house all the relevant creatures and their provisions. The quotation
cites
Georges L Leclerc, comte de
Buffon'sBuffon, Georges-Louis Leclerc,
comte de
(1707–88)
DSB CloseView the register entry >> view that all the distinct species of quadrupeds can be
reduced to 200 or 250 in number.