The present condition of 'natural theology' in England is scarcely creditable to the critical insight of the British mind. There has been little earnest grappling with the problem in the light of the past history of opinions; and traditionary stock-proofs have been relied upon with a perilous complacency. The majority of theologians trust to an utterly futile and treacherous argument, from what has long been termed 'final causes,' and when beaten from that field, at once by the rigour of speculative thought and the march of the inductive sciences, the refuge that is taken in the region of our moral nature is scarcely less secure, while the character of the theistic argument from conscience is suffered to remain in the obscurity which still shrouds it. In the following pages we propose to show the invalidity of some of the popular modes of proof, and to suggest a few desiderata in the future working out of the problem. It may be useful to preface our criticism by a classification of the various theistic theories, rather as a provisional chart of opinion, than as an exhaustive summary of all the arguments which have been advanced, or of all possible varieties in the mode of proof. Many thinkers, perhaps the majority, and notably the mediæval schoolmen, have combined several distinct lines of evidence; and have occasionally borrowed from a doctrine which they explicitly reject some of the very elements of their argument. They have often forsaken their own theory at a crisis, and not observed their departure from the data on which they profess exclusively to build. The first class of theories are strictly _ontological_ or _ontotheological_. They attempt to prove the objective existence of Deity from the subjective notion of necessary existence in the human mind, or from the assumed objectivity of space and time which they interpret as the attributes of a necessary substance.