The Essay now published is the expansion of a thin volume by the present writer, which was printed more than four years ago.[1] Natural Theology, considered as a science, had been at that time pronounced extinct and impossible by very eminent authorities. From this decision I felt myself constrained to differ; and thought it worth while to put on record a plea for what appeared to me an unduly neglected branch of Philosophy.

Such contempt of a pursuit possessing so many claims on the favourable attention of educated minds, seemed a fact to be accounted for in some way. After considerable thought, I ventured on asserting that the method latterly employed in treatises on this once popular science, furnished the true reason of its decline and fall. That method I could not avoid condemning as both inadequate and suicidal.

The publication of my Sermon in 1870, was followed by a number of letters and critiques from scientific and literary men. Not one amongst them alleged any worse fault than novelty against the matter of my book, and undue compression against its manner. Many of their remarks were of the most encouraging description, and affected me deeply by reason of the celebrity of their writers, whom I had previously known only by their works and their reputation. One most generous letter from the Author who, above all others, had called my own intellectual life into active energy, excited, in my mind, a warmth of feeling absolutely indescribable.

When, therefore, a Prize on this subject was offered for adjudication subject to the appointment of my own University, I felt glad to embrace an occasion which might be called in the truest sense an "Opportunity." What I have produced is to be found in the following pages. When engaged in writing them, it was my most anxious wish and endeavour to be honest: to advocate what I thought and still think true, without disguising the difficulties of my own conclusion, or assailing its antagonists by gratuitous insinuations or unfairnesses of any sort. Should such a meanness appear, I would earnestly desire the leaf on which it is printed to be torn from my book.

The delays which have befallen these pages since they were first sent to press in the former half of 1873, have caused much regret to both author and publishers. Our troubles began with a singular misadventure to a quantity of MS.; which, together with other circumstances, delayed printing till after the time originally fixed for publication. The next season was lost in consequence of severe domestic affliction. Those of my readers who have ever gone into print, will most readily commiserate the anxiety caused by such unlooked for disappointments.

The ensuing line of argument was suggested to my mind when a young Oxonian, in consequence of circumstances with which it is needless to trouble my readers. What I then thought its special strength, lay in the point of its combining two totally different kinds of proof:—one, drawn from a survey of the world we live in,—the other, from what is nearer to ourselves—the moral truth given us by our personal consciousness. I also thought that any particular weakness alleged against one proof, could not be incident to the other; and, therefore, that since both lines of evidence, (kept apart while under examination), met at last in one and the same result, my inquiry had arrived at a demonstrably certain conclusion. At the same time, I could not but feel a wholesome distrust of my reasonings on a subject, which, though often discussed, had never, as I then believed, been looked at exactly from my own point of view.

Somewhat later in life, I learned from Paley's commentators and continuators, that the attack and defence of Natural Theology had for years been conformed to the position taken up by the Archdeacon, so far at least as the popular science of this country was concerned. But the sceptical tactics of Hume shewed me a much wider plan of assault; and in studying his great German antagonist I saw that a double line of defence had been contemplated by him. I have since observed that no part of Kant's philosophy is less commonly known to English readers than his method and results in those most priceless of his critical investigations, the treatises forming a ground-work of Moral Science. As may at once be supposed, the discovery that I really had a sort of sympathiser in Kant, was the greatest possible encouragement to my mind.

Yet there remained a very heavy discouragement. Evidently, any one who should try to pursue two very separate but convergent lines of reasoning, must undergo a most toilsome task, and one little likely to be performed without long and continued effort. And, harder yet to answer was the question next following: Who will read your patiently obtained results, to say nothing of the collateral topics which must in logical fairness be argued by the way? After all, the inevitable drawback to Natural Theology lies in the fact that, in order to be held a valid science, it must necessarily become a complex one.

This last difficulty remains my chiefest apprehension still. Neither in the Essay itself, nor yet in the additions made to it, have I introduced any one point which it seemed permissible to omit with justice to the real issue. Yet I dare not hope that many eyes, except those of the practised student, will easily perceive how germane to that issue are several among the subjects discussed. One class of thinkers will, however, welcome the whole of these inquiries; and this class contains the earnest men for whom above all others I have written.

The amount of MS. sent to the Registrar was much less in compass than the present volume. But Notes and Illustrations were intended from the first, and, had there existed a doubt as to their propriety, it would have been at once removed by the counsel of competent advisers. The risks attaching to the Essay in its smaller shape were said to be two: (1) An evident appearance of unwilling brevity, and (2) a possible charge of novel thought, bordering on paradox. In attempting to overcome these obstacles to favourable attention, I have pursued the following course:—

The text of the Essay is printed as originally written, with only a very few verbal changes for the sake of improved clearness. A number of foot-notes belonging to its first draft, remain distinguished by the ordinary marks of reference.[2]

In reperusing the text, I set myself to consider how many sympathisers I could find. The best answer to any possible charge of Paradox, seemed to be a roll-call of thinkers who, for their own purposes, have asserted positions more or less approaching those I had attempted to maintain. The number of auxiliaries I have thus succeeded in assembling, is, I confess, a matter of considerable self-gratulation. Yet, I do not appeal to such opinions as authorities, in any other sense than so far forth as they are the decisions of experts in different provinces of knowledge. In whatever concerns his own department, each scientific worker has assuredly a right to be heard. The weight of confirmation thus given to my own previous results, is enhanced by the fact that most of the authors cited, pursued different objects from mine, and wrote without any bias favourable to Natural Theology. Respecting more than one of them, I feel inclined to repeat the ancient adage, "My antagonist has become my helper."

The Quotations themselves have been divided into separate classes. The greatest number illustrate particular expressions, sentences, and paragraphs. These are arranged as foot-notes on the several pages of Text, and are referred to by the small letters of the alphabet. Others, explaining or confirming principles, of general importance to the argument, have been distinguished by capital letters, and placed at the end of the chapters to which they appertain. With this latter division are classed a third set of extracts, which aim at expounding certain special thoughts, and opening out to the real student useful paths of prolonged investigation.

One circumstance connected with the Additional Notes, is alluded to at the bottom of page 27. Originally, I had made only a few citations from thoroughly sceptical writers. But, against this plan were urged the following objections. (1.) In arguing questions of all kinds, definite points are present to the mind of every disputant, and against them he directs his argument. His expressions are always antithetic to these points, and should they be left in the shadow, all antithesis is lost, and the real force of the argument obscured. Sometimes it is even mistaken;—a truth which may be illustrated by comparing the positions of great leaders in politics or theology with the positions occupied by their disciples. The former always speak by way of antithesis,—the latter seldom construe their leaders' words antithetically. Hence, the disciples never fail to outrun their teachers. Antithesis is in truth a verbal counterpoise; and where it disappears, balance is not seldom overthrown. Thus, said my advisers, your reasoning must necessarily suffer by a general loss of clear definition. Again, (2) they continued;—Since the time when you began your Essay, Scepticism in general, Materialism and Mechanism in particular, or, to speak briefly, the various denials of Theism, have ceased to be subjects on which reticence is feasible. An Address of Mr. Gladstone's delivered in a room, and spoken to a company of youths, soon became world-wide; it has been, and will be read, quoted, and commented on, wheresoever the English language is understood. One daily newspaper attractively written, devotes many of its clever pages to making known in a forensic manner the many different phases of sceptical opinion. And some religious journals explain, with complete freedom, what the disbeliefs are which they consider most reprehensible. Reticence, therefore, is simply thrown away. Some may desire to see it practised towards young people, but such "economizers" are, in effect, theoretical. They forget that the Battle of Thought comes to educated young minds along with the Battle of Life; and woe to the unprepared either way! They become, one and all, bewildered.

These reasons have satisfied my own judgment up to a certain point. I have consequently added such quotations from sceptical authors, as seemed desirable for the purpose of limiting my several positions with antithetic distinctness; a kind of definition which I admit to be the most distinct of all. And to these extracts I have appended some others, plainly expressing the conclusions which the opponents of Theism ought to reach, provided their views are carried out with fairness and consistency. Conclusions of this kind can only be obtained from Sceptics themselves. In what are called "logical consequences" put by an author into the mouth of his adversaries, I, for one, have no confidence whatever. To draw such inferences and glory in their wrong-headedness, is like inventing both sides of a controversial dialogue, defeating the party destined to defeat, and then laying claim to a philosophic victory. Or, we may take the reverse supposition. A writer is too honest for such ill-gotten triumph. This same quality of candour will, most probably, induce him to put the case he opposes in a light so advantageous, as to throw fresh doubt upon his own.

If, then, I have erred in over-quoting upon these accounts, I cannot plead that the error is committed unadvisedly.

It seems right to say, that, in mustering auxiliaries, I found the best friends to my argument were the most truly philosophic Biologists. It would indeed be strange and sad, should the genuine leaders of thought in any among the Natural Sciences be reckoned real adversaries of Natural Theology. But, in order to convey an exact impression to the reader's mind, I must beg him to peruse, in connection with this statement, the note on Materialism appended to Chapter III.; and, more particularly, its concluding pages. Towards the hybrid class mentioned p. 246, I cannot help entertaining a sentiment the reverse of complimentary.

To several distinguished persons who have bestowed upon this undertaking the aids of advice or sympathy, I offer a tribute of respectful gratitude. In one particular they will, I hope, think their kindness not utterly thrown away; since, unlike many recipients of good counsel, I have followed the opinions given me. It is with a deep solemnity of emotion, I thus venture on recording my heartfelt indebtedness. One, who was glad that words of his had helped me, now adorns no longer the noblest of assemblies by his eloquence. To my personal sorrow, he will not cast a glance on the pages over which his favour threw a ray of encouragement.

That same last change, O half-sceptical yet whole-earnest Reader, awaits both thee and myself. To thee, I am no more than the unseen utterer of certain thoughts, nourished through a period of blended hope and anxiety. It is now thine, to take unto thyself such reasonings as may fairly lay claim to some serious consideration. It is mine to accept the mixed consequences of their utterance;—the kindness and contempt which follow believing advocacy always. Through all, and above all, there will remain with me—and perchance with thee also—the sense of a new Responsibility.

These two shares in this slight book on the largest of subjects, belong in a fashion to earnest reader and anxious author for the time present. Soon they will be ours, and not ours. As days pass by, thought and utterance will bring less to both of us. We shall both have tinctured our lives more deeply with the Divine, or the Not-Divine; we shall both have sealed the secret fountains of our hearts, in readiness for the Grave and its inevitable Futurities.

?"Natural Theology attempts to demonstrate the existence of a personal First Cause, supreme Reason, and Will. The relations of mankind towards such a Being, are called natural religion.

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We look upon the starry heavens and say, as man creates within his own soul, and gives to airy nothing a thought, a name, a purpose, and a reality, so Almighty God created the Divine poem of this universal frame; His will is its substance, His majestic thought and purpose shine out in its adornment, and we—we are hidden in the hollow of His hand. Every marvel of the visible raises our sense of the infinite variety and beauty of the invisible, until, attracted by Him Who is the first mover of the outward and the inward alike, we make of this wonderful orb we tread upon a solid ground of support from which to mount, to fly to God and be at rest."

These paragraphs are taken from the Appendix to my little volume on Natural Theology alluded to in the beginning of this Preface. They were intended as comments on the words with which the Sermon itself concluded:—

"I have only to add that time could not permit my carrying this fruitful subject beyond its obscure and dry first principles. There is a brighter district of thought, an upland territory, as it were, rising towards our highest inheritance; a border country where Natural Theology melts into Spiritual Religion, and where the true offspring of God learn the lineaments of their Father's divine love. I turn with regret from this land of living light."

Such, then, were the feelings with which I could not help regarding the scientific limits of Natural Theology. I felt it nothing less than a disappointment to traverse the paths of positive fact and argument, and to close just at the very point where the human head gains a response from the human heart. It seemed like the task of a landscape painter, who, after depicting successive plains made shadowy by tangled brushwood and dark forest-growth, should be compelled to lay down his pencil, and forbear transferring to his canvas the beautiful downs and sun-lighted hills overlooking those more obscure regions. Compared with the painter's regrets, were mine, I asked, less natural? The attributes of Deity already dwelt upon through the chain of my argument, were not only fitted to bring His existence home to Reason, but also to move earnest spirits by a strong sense of elevated hopes and duties, devotion and aspiration. These religious sentiments might have yielded the purest lights of my landscape. All that had gone before seemed more negative than affirmative;—rather to have been sketched in neutral tints than in radiant and glowing colours.

A similar feeling of deep concern attended the conclusion of the present Essay; increased by an inevitable thought that the reiterated disappointment seemed likely to be a disappointment always. It was, therefore, a very great gratification to find in the honour of an election to the Bampton Lectureship for 1875, the possibility of adding a crown and completion to all my foregone work. The scheme of these Lectures enables me to treat of Natural Religion; to penetrate the upland territory, the border country where Man may view, as he walks heavenwards, the lineaments of his Father's Divine love.

Before this time next year, I may, therefore, hope to have realized my purpose. The volume of Bampton Lectures for 1875, may then have become the appropriate conclusion of this present book.

Oxford,
Nov., 1874.