The religious hypothesis, therefore, must be considered only as a particular method of accounting for the visible phenomena of the universe: but no just reasoner will ever presume to infer from it any single fact, and alter or add to the phenomena, in any single particular.

Enthusiasm, being the infirmity of bold and ambitious tempers, is naturally accompanied with a spirit of liberty; as superstition,on the contrary, renders men tame and abject, and fits them for slavery.

Human happiness seems to consist in three ingredients: action, pleasure and indolence.

Let us become thoroughly sensible of the weakness, blindness, and narrow limits of human reason: Let us duly consider its uncertainty and endless contrarieties, even in subjects of common life and practice.... When these topics are displayed in their full light, as they are by some philosophers and almost all divines; who can retain such confidence in this frail faculty of reason as to pay any regard to its determinations in points so sublime, so abstruse, so remote from common life and experience?

What praise is implied in the simple epithet useful! What reproach in the contrary.

In our reasonings concerning matter of fact, there are all imaginable degrees of assurance, from the highest certainty to the lowest species of moral evidence. A wise man, therefore, proportions his belief to the evidence.

... if you insist that the inference is made by a chain of reasoning, I desire you to produce that reasoning. The connection between the two is not intuitive. There is required a medium, which may enable the mind to draw such an inference, if indeed it be drawn by reasoning and argument. What that medium is, I must confess, passes my comprehension; and it is incumbent on those to produce it, who assert that it really exists, and is the origin of all our conclusions concerning matter of fact.