The existence of the Bible, as a book for the people, is the greatest benefit which the human race has ever experienced. Every attempt to belittle it is a crime against humanity.
Beneficence is a duty; and he who frequently practices it, and sees his benevolent intentions realized comes, at length, really to love him to whom he has done good.
If, like Hume, I had all manner of adornment in my power, I would still have reservations about using them. It is true that some readers will be scared off by dryness. But isn't it necessary to scare off some if in their case the matter would end up in bad hands?
If it were possible for us to have so deep an insight into a man's character as shown both in inner and in outer actions, that every, even the least, incentive to these actions and all external occasions which affect them were so known to us that his future conduct could be predicted with as great a certainty as the occurrence of a solar or lunar eclipse, we could nevertheless still assert that the man is free.
. . . as to moral feeling, this supposed special sense, the appeal to it is indeed superficial when those who cannot think believe that feeling will help them out, even in what concerns general laws: and besides, feelings which naturally differ infinitely in degree cannot furnish a uniform standard of good and evil, nor has any one a right to form judgments for others by his own feelings. . . .
In the natural state no concept of God can arise, and the false one which one makes for himself is harmful. Hence the theory of natural religion can be true only where there is no science; therefore it cannot bind all men together.
The means employed by Nature to bring about the development of all the capacities of men is their antagonism in society, so far as this is, in the end, the cause of a lawful order among men.
We assume a common sense as the necessary condition of the universal communicability of our knowledge, which is presupposed in every logic and every principle of knowledge that is not one of skepticism.