Emma and Maria admire the heavens, which are 'beautiful evidences' of the
creator's goodness. Maria wishes she was 'more conversant with astronomy', but
confesses that she 'thinks the modern hypothesis, now so popular, is visionary
and romantic'. Emma thinks it 'in perfect harmony with reason'. Maria objects
to the supposition that other planets in the solar system are inhabited, and
that other suns are also the centres of inhabited planetary systems because she
cannot find it in scripture. (12) Emma considers that this objection would
apply to all science: 'Experimental philosophy, which has, in so many
instances, produced important and beneficial results, is culpable in your
estimation, because, though not contrary to it, it is unassisted by
revelation'. She also urges that purely theoretical ideas can be of use in
elevating and expanding conceptions of God, and observes that discoveries may
be 'as stepping stones to nobler attainments'. (13) With quotations from
Thomas
ChalmersChalmers, Thomas
(1780–1847)
ODNB CloseView the register entry >>, Emma urges that contemplating a plurality of worlds can
have a beneficial effect on one's feelings of piety. They discuss whether or
not the inhabitants of other worlds 'are interested in the grand scheme of
redemption'. Emma's pious observations cause Maria to declare: 'If this theory
produce such a tone of feeling, if not entirely a convert to your sentiments,
may I catch the spirit that animates you under such a view of it!'. (14)
Compares the human mind to a merchant 'who exports to foreign countries the
produce and the manufactures of his own; and imports from them such commodities
as are found to be useful and convenient at home'. Describes the eye and ear as
the chief 'avenues to the mind': 'Instruction by lectures takes in the eye and
the ear, as in the case of philosophical experiments, where both these organs
are employed'. (15) Gives instructions on how the 'mental merchant' should
operate (16). Provides fictional examples to illustrate these, including the
following: 'Crispus has often attended lectures on astronomy, and from
seeing the apparatus, and hearing the lucid explanations of the professor, the
eye and the ear of Crispus imported so much useful matter, that he was able to
commit to paper a good abstract of the entire subject; and one evening lately,
he entertained a whole company by reading it to them' (17–18).
Recommends to the reader Heb. 3, 'the substance of which may be briefly
summed up in these two words, "Consider Jesus"' (19). Discusses what is
meant by the verb 'to consider'. Observes: 'To consider is not simply to look.
The most careless and inattentive person looks at the stars; but the astronomer
considers with a holy admiration their orbits and revolutions. The beholder
looks to little purpose; whilst the "consideration" of the last, leads
to a forcible demonstration, that "the heavens declare the glory of God, and
the firmament sheweth his handy work"' (20).
Mr Trewen is reading his daily newspaper, and is prompted by the 'long list
of projected rail-roads' to exclaim 'More novelties still!'. He then
reviews the changes introduced in his lifetime, including the introduction of
gas-lighting, steamships, and 'lucifer matches'. (22) His wife recalls that
these were all unanticipated, and that they had at first thought them fanciful.
Mr Trewen remarks that 'it is very probable that the next age will produce
things still more surprising'. They discuss the taste for 'something new',
relating it to the account of Athens given in Acts 17. 21. They consider how
this love of novelty should be applied to true religion. Mrs Trewen observes
that in the 'works of God, there is something new that always strikes the eye'.
(23)
Piety, Amusement, Education, Botany, Pharmaceuticals, Providence,
Astronomy, Theology of Nature
Gives directions under various headings. Under 'Meditation' observes: 'The
subjects of meditation are numberless, but those about which a christian should
be engaged are chiefly God, and himself; concerning God, the wisdom, power, and
goodness which he has manifested in the works of creation [....] These subjects
furnish, likewise, an inexhaustible fund for conversation' (26). Under
'Recreation' recommends friendship and conversation with Christians, and the
following: 'Botany is an amusing and instructive science. A little reading and
practice will give you a competent knowledge of it. There you will learn that
the weeds you trample under your feet [...] are so many alembrics in which the
Almighty physician prepares healing juices and remedies for mankind. If you
choose to be more extensively and yet as innocently qualified, endeavour to
improve your knowledge in the different parts of natural philosophy. It will
not be difficult for you to obtain a general knowledge of astronomy; so far at
least as to excite your admiration of the wisdom of God who created, and who
governs these innumerable worlds of light' (27).
Relates that some hieroglyphs represent ideas rather than sounds. Observes:
'To this day the same sort of universal characters [...] are used in algebraic
propositions, in astronomy, and medicine, which every one may read in his own
tongue, and all understand aright' (49).
The poem, which is prefaced by a description of Hypericum perforatum,
is a meditation on the flower's name, which is taken to refer to the apostle
St JohnJohn, Saint
(fl. 1st century.)
CBD CloseView the register entry >>.
Piety, Theology of Nature, Natural Law, Morality, Biblical
Authority
Observes that the 'first principle of religion is the belief in the
existence of a God', noting: 'To the religious mind, all nature is a mirror,
wherein is reflected the glory of its Maker'. Reflects at some length on this
theme, concluding that to the Christian everything 'declares that God is the
moral Governor of the Universe'. (95) States that humans, like other created
things, are subject to divine authority, and that God's moral law is only to be
found in the Bible.
Biblical Authority, Astrology, Astronomy, Prognostication, Ancient
Authorities
Illustrates the text Dan. 2. 2 with a lengthy quotation from
Diodorus
SiculusDiodorus Siculus
(1st century BC)
CBD CloseView the register entry >> describing the astrological systems of the ancient
Chaldeans.
Considers it singular that 'one of the simplest and most obvious principles
both of nature and of revelation' should have been so much neglected until the
present century. The system of instruction 'from the known to the unknown' is
not new. It is 'God's own mode [...]. As long as the heavens have declared the
glory of God, and the earth his goodness; as long as the eternal power and
Godhead have been associated with the "things that are seen"; so long has that
method of tuition been adopted which leads us from facts and observation to
reasonings and analogies, from causes to effects, and from the minutest parts
of creation to the infinity of Him, "who filleth all in all"'. The application
of this principle by 'a modern school of education' may not be new, but its
advocates are to be praised for attempting to overthrow the 'drudgery' so long
practiced in the name of education. (123) What is known of God and human duty
from the creation, apart from revelation, is limited. However, 'nature is the
first form in the school which God himself has instituted for our instruction,
and [...] it occupies a very important place in that system of nurture and
admonition by which we are to be trained up to a proper exercise of those
faculties with which God has blessed us'. Seeks to illustrate the 'wonder and
enjoyment' which results from such education by describing an imaginary spring
walk. (124) Criticizes those who will not give simple answers to the enquiries
of children: 'Nature is simple and exact in all her laws, whilst art is crabbed
and complex' (125). Uses the example of the hanging flowers of snowdrops to
illustrate gravitational attraction. Explains the floral anatomy of snowdrops
and primroses in terms of the need for self-fertilization. Reflects that he who
was responsible for such design 'cannot have allowed the brigher volumes
of his redeeming mercy to have failed in one jot or one tittle' (127). Remarks
that domestic varieties of plants are sometimes infertile degenerate forms
propagated by asexual means. Traces signs of the deluge in 'a pebbly bed around
the very edge of a gravel-pit' (130). Observes regeneration in the mosses and
lichens growing there. Concludes that, while the creation thus testifies to the
wisdom, justice, and providence of God, it is silent on the subject of
salvation, for knowledge of which the Bible is indispensable.
Describes a contrivance 'in the gardens of the
Palais
RoyalPalais Royal, Paris CloseView the register entry >> and the
LuxembourgPalais Luxembourg, Paris CloseView the register entry >>, at Paris' in which a
'burning-glass is fixed over the vent of a cannon, so that the sun's rays at
the moment are concentrated by the glass, on the priming, and the piece is
fired'.
The story opens one afternoon with Fanny Selby crying bitterly in the
parlour because she thinks that she cannot do her 'great long sum in compound
division' (153). Her father persuades her to try the sum instead of crying, and
she finds that she can do it. The remainder of the narrative carries through
the moral in different areas of Fanny's life.
Imagines the primeval paradise, in which 'an open manifestation was made of
the perfections of the glorious Creator, and a single glance over the world of
beauty and wonder would, intuitively, exhibit the evidence of wise and
benevolent design' (186). Contrasts this with the present state of the world,
in which the material world is cursed, the intellectual world is shrouded, and
the moral world is corrupt. Asserts that human disobedience has led to a loss
of knowledge of divine law. Denies that 'revelation is a mere re-publication of
the law of nature', since it addresses the needs of sinful people for salvation
(187). However, since the law has not changed, 'that department of revelation
may be called a re-publication of the law of nature' (188).
Considers that there is a strong tendency to set aside the Bible and to look
elsewhere to accomplish the ends for which it was intended: 'We fear, for
example, that the intellectual benefits of scriptural knowledge are well nigh
entirely overlooked; and that in the efforts to raise the standard of mind,
there is little or no recognition of the mighty principle that the Bible
out-weighs ten thousand encyclopædias' (189). Fears the separation of
intellectual and spiritual teaching. Accepts that knowledge is power, but
believes that it must be directed by divine wisdom. 'We say not that the study
of scripture should exclude other studies, or be substituted for them. Natural
philosophy is not to be learned from scripture, nor general history. But we say
that scriptural study should be at once the ground-work and companion of every
other' (190).
Introduces the posthumously published journal of
Carl Linnaeus'sLinnaeus (or von Linné), Carl
(1707–78)
DSB CloseView the register entry >>
1732 journey into Lapland, sponsored by the
Royal Swedish Academy of
SciencesRoyal Swedish Academy of Sciences, Upsala CloseView the register entry >>, with the hope that it will 'allure' readers into 'those
habits of observation and reasoning, out of which so much information and
delight frequently arise' (193). Hopes particularly to encourage readers to
compile 'just such another record of their own observations', and discusses at
some length the value of such writing in education. In its straightforwardness
and lack of affectation, Linnaeus's journal is a 'good model for young
persons'. (194) Gives an example of a botanical description, and urges the
importance of minute observation. Illustrates how such minutiae should prompt
wider reflections, especially on pious themes. Considers that 'many young
persons, not unfrequently misunderstand the real use of books, and fancy that
they have only to endure them till they reach the end, without carrying
their enquiries, in a single instance, beyond the paper or print which lies
before them, or connecting the world of letters or of art with those of nature,
providence, or grace'. Urges the importance of these associations: 'The
bookless man has less pleasure, "when he walks abroad into the varied field of
nature", than one who has no eyes at all, if his mind has been made the
store-house of holy associations'. Associations can also affix to 'the whole of
the scenery and circumstances amongst which we may have found an object that
has held some importance in our enquiries'. (199) Gives an example from
Linnaeus's journal. Observes: 'We hear much of "looking through nature up to
nature's God"; and as fashion requires that we should give the world credit for
doing so, we will for once allow it to be a possible case. But nature never did
teach, and never can, the whole of God's doings and purposes with regard to us;
and, for this reason, the world of books, comprising as it does the records of
redeeming grace, has infinitely the advantage' (200–01). Reflects that,
of the thoughts and feelings evoked by nature, the most important is
'"MY FATHER made them all!"'. Rhetorically
enquires: 'how many minds are there that scarcely appear susceptible of any
impressions of the kind'? (201) Relates that Linnaeus was not insusceptible in
this way, and describes some of his associations. Corrects the common
misapprehension that natural history 'requires an intimate acquaintance with
the learned languages; and, indeed, that it consists in little else' (204).
Concludes by pointing to the gospel as being alone found in revelation.
A picture-poem in the shape of a tree declaims against 'the sin of
DRUNKENNESS', which 'Corrupts the Blood, inflames the Liver, /
Weakens the Brain, turns Men into walking / Hospitals, causes internal,
external, and incurable / Wounds'.
The narrator relates having often observed among his pupils 'a disposition
to feel discouraged by the want of immediate success in some of their
pursuits'. Urges the need for persistence, observing that '[t]he mariner's
compass, the telescope, the construction of a ship, and that noble invention
the steam engine, were not brought to perfection at once, and no doubt future
experiments will afford further proof of their extraordinary powers'. (224)
Relates several stories illustrative of the theme.
Human Species, Scientific Practitioners, Piety, Theology of
Nature
'Man's progress in knowledge, while in this world of sin and suffering, is
obviously extremely limited'. Reflects on the partial knowledge of the sciences
which can be acquired in a lifetime. At the end of a life 'devoted to science'
one is obliged to confess 'like the greatest of our christian philosophers
[i.e.
Isaac NewtonNewton, Sir Isaac
(1642–1727)
DSB CloseView the register entry >> ...]
that he has been, as it were, engaged but in gathering pebbles on the
sea-shore'. The 'ardent enthusiast' nevertheless presses on towards his
unattainable goal. (238) The limited scope for human progress in knowledge
ought to impress us with humility, as it has 'those philosophers who have made
the greatest progress in knowledge'. 'Such were Newton and
LockeLocke, John
(1632–1704)
DSB CloseView the register entry >>, and
BoyleBoyle, Hon Robert
(1627–91)
DSB
ODNB CloseView the register entry >>;—the
men in short, who had gained the highest reputation for science, were still
more distinguished for their ardent and lofty piety'. (239)
'No fortune in the power of our friends to heap up for us can equal in value
the love of study and contemplation [....]
BoyleBoyle, Hon Robert
(1627–91)
DSB
ODNB CloseView the register entry >> declared that
he valued life only for the improvement of knowledge and the exercise of
piety'.
The poem, which is prefaced by a description of Scabiosa arvensis, is
a meditation on the flower's apparently sad appearance, and on the memory of
sin.
Quotes Heb. 4. 13 ('Neither is there any creature that is not manifest in
His sight, but all things are naked and open unto the eyes of Him with whom we
have to do'). Observes that
St PaulPaul, Saint
(fl. 1st century)
CBD CloseView the register entry >> the apostle,
adopting 'a figure taken from the dissection of a body, the internal parts of
which are, by this means, disclosed to the sight, [...] represents all the
heart, its thoughts, its conceptions, its desires, as laid open to the view of
God' (258–59).
As a young child Lady Emmeline Belmont was under the care of a French
governess, having lost her mother, and was not allowed to play with natural
objects, like the other children, either in the woods, or on the sea-shore. Her
toys 'were but poor substitutes for natural objects [...] the spotted horses,
spotted as no animal ever was spotted; the [...] Noah's arks too, with their
ill-proportioned animals; lady-birds as large as pigs, gnats as lions,
butterflies larger than lionesses' (264–65). Unlike other children, 'the
animal creation' did not form 'a little menagerie' in her mind. When she was
eight, however, her father changed her governess, and 'the wonders of creation
were made known to her; every walk was full of interest, every day of every
year brought a subject for observation' (265). She 'kept a journal of the
discoveries she made; she "wreathed the whole circle of the year", from the
early lesser celandine, which spangles the meadows with its golden stars, to
the blue autumn crocus'. She also 'learned to love those poets who drew from
her favourite source, nature'. (266) The narrative ends by detailing how she
used her talents to assist her poor neighbours.
Maria L is now old enough to be allowed in some degree to regulate her own
expenditure. She tells her mother that she hopes to be able to keep five pounds
a year for use as she chooses and to buy a 'little cabinet' like her cousin's
and furnish it. Her mother allows that the cabinet would be 'a very reasonable
amusement', especially if she learned 'scientifically to arrange its contents'
(291). However, she counsels Maria against unnecessary expenditure, and
enquires after her charitable giving. In the remainder of the narrative, Maria
discovers how easy it is to spend her money selfishly.
Defines reason as 'the intellectual faculties of man, engaged in the
investigation of religion, without any communication of that "wisdom which
cometh from above"'. Determines to 'shew that it has been weighed in the
balance and found wanting'. Sets out to examine the 'fancied perfections of
those ancient philosophers, who were most celebrated for virtue and wisdom'.
Contrasts human reason in the pre-lapsarian state with that after the fall.
Observes that, even before the fall reason was still not the sole guide of
'man', who 'lived in familiar intercourse with his Maker, and was favoured with
occasional communications of his will', and that now it is far from being 'a
competent judge in matters of religion'. Considers it difficult to distinguish
natural religion from the 'traditional remains' of revelation. (299) Argues
that a belief in the existence of God might be 'discovered by reason', but that
'a satisfactory demonstration is to be found only in the writings of
Christians'. Reviews scathingly the various cosmogonies of ancient
philosophers, and the infidelity and immorality which accompanied them. Argues
that, while some ancient writers adduced arguments in support of the doctrine
of the immortality of the soul worthy of attention, the reason for the general
belief in the doctrine was the passing down of a 'tradition, or fragment of
revelation, preserved amid the general wreck'. Considers that reason may throw
'considerable light on the being of God' and may 'even convey some notion of
his attributes', but 'when it undertakes the question between God and man, it
finds it to be impracticable'. 'It can awaken the fears of guilt, but it cannot
appease them'. (302) Argues that, while a knowledge of the evidences of
Christianity confirms the faith of believers and offers them great delight,
they are by no means essential. Celebrates those 'good and holy' people in the
'humbler walks of life' who have no 'philosophic arguments', but have
'experimental evidence' of the truth of the Bible by the power of the
Holy Spirit (303).
Infidelity, Reason, Natural Theology, Design, Causation, Natural
Law
Informs the atheist: ''Tis vain to reason—thou hast overcome / Her
firm foundations and destroyed her light; / 'Tis thou art deaf, but
nature is not dumb, / Hear but her voice, and it will guide thee right'.
Directs the attention to design in nature, asking if chance could create such a
world. Points to the atheist's belief in causality, observing: 'Oh, tell us,
how can your eternal laws, / Without eternal lawgiver proceed?'. (322) Declares
that, even if a being 'less than God' had framed the universe, that being must
ultimately be traced to a self-existent and eternal cause (323).
Time narrates having been born 'in the beginning', but notes that people
have differed about when that was. Observes: 'I think they were wrong when they
measured my age by their own, which it now seems clear, is scarcely six
thousand years'. In their conceit people thought 'Time had nothing to do till
they came into being', although this was contradicted both by the stars and by
the structure of the earth. Notes that the 'recent researches' of geologists
have enabled humankind 'not only to trace various changes in this planet, but
to assign to the organic remains discovered in the bowels of the earth their
proper place in its history, before it was tenanted by any of our
fellow-creatures'. (331) Reviews some recent palaeontological discoveries.
Observes that he has 'witnessed a regular succession of existence' from simpler
to more complex. The remainder of the narrative relates to the right use of
time as a religious duty.
Youth's Magazine, 9 (1836), 348–49.
Account of Bakewell, Derbyshire. (In a Letter from Charles Johnson to
his Father)
Charles thanks his father for having taught him 'the folly and danger of
idleness'. He hopes to make good use of his time in Bakewell, and means 'to
make a collection of fossils and minerals'. Describes wonderful
palaeontological finds in the locality, than which 'few places [...] yield
better opportunities'. His uncle, who is directing him, calls him 'his little
antiquary'; he tells Charles that the organic remains are '"the medals of
creation", and have enabled clever men to learn the different ages of the
deposits in which they are found'. He is also helping his nephew to study
another class of antiquities—the 'documentary history of the
neighbourhood'. (348) The layers of strata are described as graduating from the
geological into the archaeological.
Describes a tour which Sophia Merton took on the Continent with her aunt
Netherton, on account of the latter's ill-health. In several of the cities they
visited, including Marseilles, Montpelier, Lyons, and Paris, they spent time
visiting museums, libraries, botanic gardens, observatories, and
universities.
Considers some of the 'delightful associations connected even with the
approach of Winter', and reflects that the feelings evoked by Autumn are
stronger even than those evoked by spring (371). Meditates on the analogy
between 'the death-tinge breathed upon created nature at this period of the
year' and the 'blight of sin that has passed over ourselves' (371–72).
Observes: 'We are no worshippers of nature', and reflects that the 'glory' of
nature cannot give the solace for which humanity is groaning. 'But we cannot
look upon the handiworks of God without a feeling of deep devotion towards
their framer, or pass them by without reading some lessons for our own
profit'. The author would not be understood as saying 'that nature without an
annotator can be read aright; for all history and all experience are directly
at variance with this conclusion, "The world by wisdom knew not God," nor ever
could have known him "savingly and to profit," unless he had superadded the
testimony of Revelation'. (373) However, those who read the 'scripture of
creation according to the counsel of that word which giveth light', find it
replete with instruction and delight. Suggests that the knowledge learned from
books should be carried into children's 'wanderings': 'Books are but comments
upon things, and nearly all the pleasure to be derived from them will be lost,
if we detach them from their proper connexion with the visible realities about
us'. The study of nature is not at odds with the pursuit of salvation, but the
narrator has digressed at length 'to meet the perverse spirit of many who are
loud in praise of what is undeservedly called "Natural Theology;" by shewing
rather what creation cannot teach, than what it can'. (374) Describes a
country walk, with observations on a fossil sea-urchin and a fern, and
concludes with a poem of pious reflection on winter.
Likens sin to 'a clear stream of which we seem to see the bottom': '[t]he
perspective vision will surely deceive us, and the floods of iniquity assuredly
overwhelm us'. Observes that '[s]in has, from its very nature, what may be
called a natural affinity for what is in any degree similar to itself;
that is, there is not the least offence that can be committed, but increases
the enormity of what has been previously accumulated, and imparts to the
aggressor a tendency to commit more; just as every particle of mercury added to
a globule increases its bulk and enlarges its sphere of attraction'. Compares
the way of sin to 'an inclined plane, on which having once ventured' it is
difficult to find a stopping place. (381) Observes that sin causes us to
estimate time and eternity falsely: 'Perhaps we are not outraging propriety in
comparing the word of God to an excellent telescope which brings the scenes of
eternity home to our minds; but sin snatches this heavenly glass from our
hands, or seeks to invert the faithful instrument, and thus to represent the
end of life, which is near at hand, to be far distant, and to throw impending
eternity quite out of our view' (383).
The extract describes the genus Dinotherium, discussing the
functional adaptation of its anatomy. A lengthy editorial footnote explains:
'It may perhaps be necessary to inform some of our readers that this
singular creature is no longer to be found alive; but it is here described from
those remains of it which have been discovered in a fossil state'. The editor
refers to comments in an earlier article on the fact that 'many successive
changes have taken place in the structure of the earth and its inhabitants'
during a long earth history. Relates that '[t]he author of this account of the
Dinotherium, after considerable study and research, has come to the conclusion
that millions of years have elapsed since the creation, and has shewn
(what indeed we never doubted,) that the Scriptures are quite in accordance
with this opinion'. A second editorial note recounts of the large tusks on the
lower jaw of Dinotherium: 'As this apparatus forms the great
distinguishing characteristic of the strange animal we are describing, we had
intended to further illustrate it by a wood-cut, but on second thoughts
conceived it better to refer our readers to the original jaw in one of the
upright cases of the long gallery at the British Museum, the inspection of
which will amply reward all who are curious in such matters'. (386)
See also:
A W H Bensted, 'The Earth', Youth's Magazine, 3rd ser. 7 (1834), 193–201
The extract gives an anecdote of some 'ladies in Dublin who met at each
other's houses to read and converse upon the Scriptures'. When they read Mal.
3. 2–3, they 'had some discussion respecting the method of
purifying the precious metals'. One of the ladies visited a silversmith
to ask for details, which are related and spiritualized.
Youth's Magazine, 9 (1836), 411–14.
On the Evidences of Design Manifested in the Constitution of Man
Human Species, Design, Anthropocentrism, Anatomy, Instinct, Reason,
Natural Theology
Describes the manifestations of design in the human species as being more
conspicuous than in the other species under its dominion. Begins with the
'bodily constitution of man', focusing particularly on human anatomy and
the organs of sense (412). Contrasts the instincts of other species with the
intellectual and moral powers of the human species. Describes the reason,
memory, and imagination of the human species, and considers their mutual
adjustment. Concludes by arguing from such design to the existence of a
designer.
Duncan
1836–37Duncan, Henry
1836–37. Sacred Philosophy of the Seasons: Illustrating the
Perfections of God in the Phenomena of the Year, 4 vols, Edinburgh: William
Oliphant and son; Glasgow: William Collins [and others]
CloseView the register entry >>
The introduction intimates that the volume 'is just such a fire-side book as
we could wish to see in the hands of our young readers during the Christmas
holidays, as we think it no less calculated to give a zest to their healthful
rambles over hill and valley than to those more philosophical pursuits to which
the long evenings of winter are occasionally devoted'. Notes that the author
wisely discards 'the antiquated idea of leading the mind "through nature up to
nature's God"', knowing that 'the entrance of God's word only can give
such light as will enable us to behold his works to most advantage'. (418) The
extract spiritualizes accounts of the hibernation and migration of animal
species in the winter, relating them to aspects of Christian living.
Section: Poetry
Youth's Magazine, 9 (1836), 431.
On a Collection of Dried Flowers, for the Year 1836