Those rights, then, which God and nature have established, and are therefore called natural rights, such as life and liberty, need not the aid of human laws to be more effectually invested in every man than they are; neither do they receive any additional strength when declared by the municipal laws to be inviolate. On the contrary, no human legislature has power to abridge or destroy them, unless the owner shall himself commit some act that amounts to a forfeiture.

Until the content of a belief is made clear, the appeal to accept the belief on faith is beside the point, for one would not know what one has accepted. The request for the meaning of a religious belief is logically prior to the question of accepting that belief on faith or to the question of whether that belief constitutes knowledge.

Upon these two foundations, the law of nature and the law of revelation, depend all human laws.

In all tyrannical governments the supreme magistracy, or the right both of making and of enforcing the laws, is vested in one and the same man, or one and the same body of men; and wherever these two powers are united together, there can be no public liberty.

Every wanton and causeless restraint of the will of the subject, whether practiced by a monarch, a nobility, or a popular assembly, is a degree of tyranny.

The third absolute right, inherent in every Englishman, is that of . . . the sacred and inviolable rights of private property.

Time whereof the memory of man runneth not to the contrary.