“The logos of creation, 'And God Said…' formed the basis of Christian interpretation of the 'Book of Nature.”

Source: Dynamics Of Theology, Chapter Four, Revelation and Theology, p. 79

The Second Part, Chapter 26, p. 143.
Leviathan (1651)
Context: The Interpretation of the Laws of Nature in a Common-wealth, dependeth not on the books of Moral Philosophy. The Authority of writers, without the Authority of the Commonwealth, maketh not their opinions Law, be they never so true.

The Athenaeum, Journal of English Foreign Literature, Science, and the fine arts., London (16 June 1838), p. 555
Context: Not to feel elevated on an occasion like the present, by this noble, this magnificent testimony of approbation of my friends, is not in human nature — at all events, it is not in my nature; but if any overweaning self-complacency might arise, and mix itself with my feelings at this moment, there is one consideration which would suffice to set it at rest for ever... The assembly, magnificent as it is, comprising in itself, as it does, the elite of everything that is illustrious in rank, talent, wealth, in the metropolis — this very assembly is a proof of the justice to which I have adverted I should be weak indeed, if I supposed that all this glorious array has reference to myself. No; it has reference to a far higher and more dignified object. I am but as one drop in the ocean. Every man of science will feel quite as much a sharer in the honors of the day, will feel quite as much distinguished by this assembly as I can be; for when, ere this, would it have been possible to collect together such an assembly as is around me to do honor to science, place it n preeminence, and crown it with distinction? This is, indeed, a new era — this is a memorable day for science, and every man who regards truth for its own sake will feel that on this occasion the eyes of the country are on him, and that England expects every man to do his duty! By that I have been able to accomplish in Africa, I have been amply rewarded; but I stand here not so much for anything of this nature, but as the representative of a class that is distinguished — of a principle which is triumphant; and I hope we shall never allow ourselves to forget the infinitely higher and more important circumstance, that it is the great truths of science, that it is the interpretation of God's great book of nature, and not the men who interpret these pages, that are the ultimate objects of all this praise.

Liner Notes

The Artist, reported in Bartlett's Familiar Quotations, 10th ed. (1919).

Small Houses: Their Economic Design and Construction (1922), Introduction

Ostrom. 2014. Choice, Rules and Collective Action: The Ostrom's on the Study of Institutions and Governance. ECPR Press. Chapter 2: Polycentricty: The Structural Basis of Self-Governing Systems. p. 52
Context: The tensions inherent in the work of the scientific community are, however, exceptionally high because belief is potentially contestable. Inquiry in the scientific tradition represents, then, a challenge to every form of orthodoxy. Further, there is a danger that scientific investigators may abandon modesty, presume to know the Truth, and create their own form of orthodoxy, while engaging in sweeping rejections of other forms of belief and failing to pursue the merit of the arguments that may be at issue. Dogmas advanced in the name of science are no less dogmatic than other dogmas. Efforts to destroy or silence others is a manifestation of dominance strategies that are repugnant to polycentricty in scientific communities. A repudation of religion, as such, fails to indicate an appreaciation of those who teach that nature is the creation of a trascendent order. The study of nature as God's creation can provide scientific investigators with an appreciation for the existence of an order that gives coherence to all other forms of order. This is consistent with a presumption that a universe exists. Science as a polycentric order depends, then, upon an autonomous pursuit of inquiry that requires a reciprocal respect for the autonomy of others.

Source: Evolution and Theology (1900), p. 18.

Preface.
A Treatise on Language: Or, The Relation which Words Bear to Things, in Four Parts (1836)
Context: All that the book contains is the elucidation of but one precept: namely, to interpret language by nature. We [generally and incorrectly] reverse the rule and interpret nature by language.