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But it was not so to be. The impulse given by Wesley and Whitfield turned (and not before it was needed) the earnest mind of England almost exclusively to questions of personal religion; and that impulse, under many unexpected forms, has continued ever since. I only state the fact–I do not deplore it; God forbid! Wisdom is justified of all her children, and as, according to the wise American, “it takes all sorts to make a world,” so it takes all sorts to make a living Church. But that the religious temper of England for the last two or three generations has been unfavourable to a sound and scientific development of natural theology, there can be no doubt.

We have only, if we need proof, to look at the hymns–many of them very pure, pious, and beautiful–which are used at this day in churches and chapels by persons of every shade of opinion. How often is the tone in which they speak of the natural world one of dissatisfaction, distrust, almost contempt. “Disease, decay, and death around I see,” is their key-note, rather than “O all ye works of the Lord, bless Him, praise Him, and magnify Him together.” There lingers about them a savour of the old monastic theory, that this earth is the devil’s planet, fallen, accursed, goblin-haunted, needing to be exorcised at every turn before it is useful or even safe for man. An age which has adopted as its most popular hymn a paraphrase of the mediaeval monk’s “Hic breve vivitur,” and in which stalwart public-school boys are bidden in their chapel worship to tell the Almighty God of Truth that they lie awake weeping at night for joy at the thought that they will die and see Jerusalem the Golden–is doubtless, a pious and devout age; but not–at least as yet–an age in which natural theology is likely to attain a high, a healthy, or a scriptural development.

Not a scriptural development. Let me press on you, my clerical brethren, most earnestly this one point. It is time that we should make up our minds what tone Scripture does take toward Nature, natural science, natural theology. Most of you, I doubt not, have made up your minds already, and in consequence have no fear of natural science, no fear for natural theology. But I cannot deny that I find still lingering here and there certain of the old views of nature of which I used to hear but too much here in London some five-and-thirty years ago; not from my own father, thank God! for he, to his honour, was one of those few London clergy who then faced and defended advanced physical science; but from others–better men too than I shall ever hope to be–who used to consider natural theology as useless, fallacious, impossible, on the ground that this Earth did not reveal the will and character of God, because it was cursed and fallen; and that its facts, in consequence, were not to be respected or relied on. This, I was told, was the doctrine of Scripture, and was therefore true. But when, longing to reconcile my conscience and my reason on a question so awful to a young student of natural science, I went to my Bible, what did I find? No word of all this. Much–thank God, I may say one continuous undercurrent–of the very opposite of all this. I pray you bear with me, even though I may seem impertinent. But what do we find in the Bible, with the exception of that first curse? That, remember, cannot mean any alteration in the laws of nature by which man’s labour should only produce for him henceforth thorns and thistles. For, in the first place, any such curse is formally abrogated in the eighth chapter and twenty-first verse of the very same document–“I will not again curse the earth any more for man’s sake. While the earth remaineth, seed-time and harvest, cold and heat, summer and winter, day and night shall not cease.” And next, the fact is not so; for if you root up the thorns and thistles, and keep your land clean, then assuredly you will grow fruit-trees and not thorns, wheat and not thistles, according to those laws of Nature which are the voice of God expressed in facts.