The book quickly became a best-seller, and a sensation which was eagerly read in royal circles.
Every afternoon for a period early in 1845, Prince Albert read it aloud to Queen Victoria as a suitable popular science book explaining the latest ideas from the continent.
Abraham Lincoln is reported to have read the book and been "deeply impressed with the notion of the so-called 'universal law' – evolution."
It was well received by middle class readers and unorthodox clergymen, particularly of Nonconformist church groups such as Unitarians.
At first scientists ignored the book and it took time before hostile reviews were published, but the book was then publicly denounced by scientists, preachers, and statesmen.
Notably, Sir David Brewster, wrote a very critical review of the work in the North British Review, where he stated:
Discoveries in geology, or in physics imperfectly developed, and portions of Scripture imperfectly interpreted, might be expected to place themselves in temporary collision; but who could have anticipated any general speculations on the natural history of creation, which would startle the pious student, or for a moment disturb the serenity of the Christian world?
Such an event, however, has occurred, and on the author of the work before us rests its responsibility.
Prophetic of infidel times, and indicating the unsoundness of our general education, "The Vestiges of the Natural History of Creation," has started into public favour with a fair chance of poisoning the fountains of science, and sapping the foundations of religion.
Popular in its subject, as well as in its expositions, this volume has obtained a wide circulation among the influential classes of society.
It has been read and applauded by those who can neither weigh its facts, nor appreciate its argument, nor detect its tendencies; while those who can - the philosopher, the naturalist, and the divine - have concurred in branding it with their severest censure.

Since around 1800, ideas of evolutionism had been denounced as examples of dangerous materialism, which undermined natural theology and the argument from design, threatening the current moral and social order.
Such ideas were propagated by lower class Radicals seeking to overturn divine justification of the (aristocratic) social order.
Chambers supported middle class political interests, and saw laws of progress in nature as implying inevitable political progress.
He sought to sanitise the radical tradition by presenting progressive evolution as an unfolding of divinely planned laws of creation as development up to and including the appearance of human species.
The political climate had eased as increasing prosperity reduced fears of revolution, and the book was widely considered to be merely scandalous and titillating.
It was read not only by members of high society, but also — thanks to the rise of cheap publishing — the lower and middle classes, and continued to sell in large quantities for the rest of the 19th century.

The establishment might have tolerated a predesigned law of creation, but Vestiges presented a progressive law with humanity as its goal, and thus continuity which treated the human race as the last step in the ascent of animal life.
It included arguments that mental and moral faculties were not unique to humans, but resulted from expansion of brain size during this ascent.
This materialism was rejected by the religious and scientific establishment, and scientists were incensed that Chambers had bypassed their authority by appealing directly to the reading public and reaching a wide audience.
The book quickly became a best-seller, and a sensation which was eagerly read in royal circles. Every afternoon for a period early in 1845, Prince Albert read it aloud to Queen Victoria as a suitable popular science book explaining the latest ideas from the continent. Abraham Lincoln is reported to have read the book and been "deeply impressed with the notion of the so-called 'universal law' – evolution." It was well received by middle class readers and unorthodox clergymen, particularly of Nonconformist church groups such as Unitarians. At first scientists ignored the book and it took time before hostile reviews were published, but the book was then publicly denounced by scientists, preachers, and statesmen. Notably, Sir David Brewster, wrote a very critical review of the work in the North British Review, where he stated:
Discoveries in geology, or in physics imperfectly developed, and portions of Scripture imperfectly interpreted, might be expected to place themselves in temporary collision; but who could have anticipated any general speculations on the natural history of creation, which would startle the pious student, or for a moment disturb the serenity of the Christian world? Such an event, however, has occurred, and on the author of the work before us rests its responsibility. Prophetic of infidel times, and indicating the unsoundness of our general education, "The Vestiges of the Natural History of Creation," has started into public favour with a fair chance of poisoning the fountains of science, and sapping the foundations of religion. Popular in its subject, as well as in its expositions, this volume has obtained a wide circulation among the influential classes of society. It has been read and applauded by those who can neither weigh its facts, nor appreciate its argument, nor detect its tendencies; while those who can - the philosopher, the naturalist, and the divine - have concurred in branding it with their severest censure.
Since around 1800, ideas of evolutionism had been denounced as examples of dangerous materialism, which undermined natural theology and the argument from design, threatening the current moral and social order. Such ideas were propagated by lower class Radicals seeking to overturn divine justification of the (aristocratic) social order. Chambers supported middle class political interests, and saw laws of progress in nature as implying inevitable political progress. He sought to sanitise the radical tradition by presenting progressive evolution as an unfolding of divinely planned laws of creation as development up to and including the appearance of human species. The political climate had eased as increasing prosperity reduced fears of revolution, and the book was widely considered to be merely scandalous and titillating. It was read not only by members of high society, but also — thanks to the rise of cheap publishing — the lower and middle classes, and continued to sell in large quantities for the rest of the 19th century.
The establishment might have tolerated a predesigned law of creation, but Vestiges presented a progressive law with humanity as its goal, and thus continuity which treated the human race as the last step in the ascent of animal life. It included arguments that mental and moral faculties were not unique to humans, but resulted from expansion of brain size during this ascent. This materialism was rejected by the religious and scientific establishment, and scientists were incensed that Chambers had bypassed their authority by appealing directly to the reading public and reaching a wide audience.
Vestiges of the Natural History of Creation