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164
Glaucus; Or, The Wonders of the Shore
·
Charles Kingsley
72
I
speak,
of
course,
under
correction;
for
this
conclusion
is
emphatically
matter
of
induction,
and
must
be
verified
or
modified
by
ever-fresh
facts:
but
I
meet
with
many
a
Christian
passage
in
scientific
books,
which
seems
to
me
to
go,
not
too
far,
but
rather
not
far
enough,
in
asserting
the
God
of
the
Bible,
as
Saint
Paul
says,
“not
to
have
left
Himself
without
witness,”
in
nature
itself,
that
He
is
the
God
of
grace.
Why
speak
of
the
God
of
nature
and
the
God
of
grace
as
two
antithetical
terms?
The
Bible
never,
in
a
single
instance,
makes
the
distinction;
and
surely,
if
God
be
(as
He
is)
the
Eternal
and
Unchangeable
One,
and
if
(as
we
all
confess)
the
universe
bears
the
impress
of
His
signet,
we
have
no
right,
in
the
present
infantile
state
of
science,
to
put
arbitrary
limits
of
our
own
to
the
revelation
which
He
may
have
thought
good
to
make
of
Himself
in
nature.
Nay,
rather,
let
us
believe
that,
if
our
eyes
were
opened,
we
should
fulfil
the
requirement
of
Genius,
to
“see
the
universal
in
the
particular,”
by
seeing
God’s
whole
likeness,
His
whole
glory,
reflected
as
in
a
mirror
even
in
the
meanest
flower;
and
that
nothing
but
the
dulness
of
our
own
souls
prevents
them
from
seeing
day
and
night
in
all
things,
however
small
or
trivial
to
human
eclecticism,
the
Lord
Jesus
Christ
Himself
fulfilling
His
own
saying,
“My
Father
worketh
hitherto,
and
I
work.”
To
me
it
seems
(to
sum
up,
in
a
few
words,
what
I
have
tried
to
say)
that
such
development
and
progress
as
have
as
yet
been
actually
discovered
in
nature,
bear
every
trace
of
having
been
produced
by
successive
acts
of
thought
and
will
in
some
personal
mind;
which,
however
boundlessly
rich
and
powerful,
is
still
the
Archetype
of
the
human
mind;
and
therefore
(for
to
this
I
confess
I
have
been
all
along
tending)
probably
capable,
without
violence
to
its
properties,
of
becoming,
like
the
human
mind,
incarnate.
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