"For the government of the temporary magistrates of a democracy, or even the laws themselves may be as tyrannical as the maxims of the most despotic monarchy, and the administration of the government may be as destructive of private happiness. The only consolation that a democracy suggests in those circumstances is, that every member of the state has a chance of arriving at a share in the chief magistracy, and consequently of playing the tyrant in his turn; and as there is no government in the world so perfectly democratical, as that every member of the state, without exception, has a right of being admitted into the administration, great numbers will be in the same condition as if they had lived under the most absolute monarchy; and this is, in fact, almost universally the case with the poor, in all governments."

“Too many christians have been chargeable with... confounding the Logos of Plato with that of John, and making of it a second person in the trinity, than which no two things can be more different.”

“Most of the early Christian writers thought the text "I and my Father are one," was to be understood of an unity or harmony of disposition only. Thus Tertullian observes, that the expression is unum, one thing, not one person; and he explains it to mean unity, likeness, conjunction, and of the love that the Father bore to the Son. Origen says, "let him consider that text, 'all that believed were of one heart and of one soul,' and then he will understand this, 'I and my Father are one.'”

“If any person, discouraged by these difficulties, should think to relieve himself by rejecting all religion, natural and revealed, he will find, if he reflect at all, that he has miserably deceived himself, and that he is involved in greater perplexity than ever; the scheme he has adopted not only filling his mind with great darkness and distress, but being contrary to some of the plainest appearances in nature, and therefore manifestly irrational and absurd.”

“I was led into in consequence of inhabiting a house adjoining to a public brewery, where I at first amused myself with making experiments on the fixed air which I found ready made in the process of fermentation. When I removed from that house I was under the necessity of making the fixed air for myself; and one experiment leading to another, as I have distinctly and faithfully noted in my various publications on the subject, I by degrees contrived a convenient apparatus for the purpose, but of the cheapest kind.”

“Were it possible to trace the succession of ideas in the mind of Sir Isaac Newton, during the time that he made his greatest discoveries, I make no doubt but our amazement at the extent of his genius would a little subside. But if, when a man publishes discoveries, he, either through design, or through habit, omit the intermediate steps by which he himself arrived at them; it is no wonder that his speculations confound others... here we see him most in the character of an experimental philosopher, as in his optical inquiries... we may easily conceive that many persons, of equal patience and industry... might have done what he did. And were it possible to see in what manner he was first led to those speculations, the very steps by which he pursued them, the time that he spent in making experiments, and all the unsuccessful and insignificant ones that he made in the course of them; as our pleasure of one kind would be increased, our admiration would probably decrease. Indeed he himself used candidly to acknowledge, that if he had done more than other men, it was owing rather to a habit of patient thinking, than to any thing else. ...he interests of science have suffered by the excessive admiration and wonder, with which several first rate philosophers are considered; and... an opinion of the greater equality of mankind, in point of genius, and powers of understanding, would be of real service in the present age.”

“As I conceive this doctrine to be a gross misrepresentation of the character and moral government of God, and to affect many other articles in the scheme of Christianity, greatly disfiguring and depraving it; I shall show, in a fuller manner than I mean to do with respect to any other corruption of Christianity, that it has no countenance whatever in reason, or the Scriptures; and, therefore, that the whole doctrine of atonement, with every modification of it, has been a departure from the primitive and genuine doctrine of Christianity.”