A man needs no arguments to make him discern and approve what is beautiful: it strikes at first sight, and attracts without a reason. And as this beauty is found in the shape and form of corporeal things, so also is there analogous to it a beauty of another kind, an order, a symmetry, and comeliness in the moral world. And as the eye perceiveth the one, so the mind doth by a certain interior sense perceive the other, which sense, talent, or faculty, is ever quickest and purest in the noblest minds.

Our youth we can have but to-day, We may always find time to grow old.

The love of truth, virtue, and the happiness of mankind are specious pretexts, but not the inward principles that set divines at work; else why should they affect to abuse human reason, to disparage natural religion, to traduce the philosophers as they universally do?

Nothing can be plainer, than that the motions, changes, decays, and dissolutions, which we hourly see befall natural bodies (and which is what we mean by the course of nature), cannot possibly affect an active, simple, uncompounded substance: such a being therefore is indissoluble by the force of nature, that is to say, the soul of man is naturally immortal.

And what are these fluxions? The velocities of evanescent increments. And what are these same evanescent increments? They are neither finite quantities, nor quantities infinitely small, nor yet nothing. May we not call them the ghosts of departed quantities...?

To me it seems that liberty and virtue were made for each other. If any man wish to enslave his country, nothing is a fitter preparative than vice; and nothing leads to vice so surely as irreligion.

Doth the Reality of sensible things consist in being perceived? or, is it something distinct from their being perceived, and that bears no relation to the mind?