Isaac Newton

In the beginning of the year 1665, I found the method of approximating series and the rule for reducing any dignity of any binomial into such a series.

In experimental philosophy, we are to look upon propositions inferred by general induction from phenomena as accurately or very nearly true, notwithstanding any contrary hypotheses that may be imagined, till such time as other phenomena occur by which they may either be made more accurate or liable to exceptions.

'God' is a relative word and has a respect to servants, and 'Deity' is the dominion of God, not over his own body, as those imagine who fancy God to be the soul of the world, but over servants.

Infinites, when considered absolutely without any restriction or limitation, are neither equal nor unequal, nor have any certain proportion one to another, and therefore, the principle that all infinites are equal is a precarious one.

Nothing can be divided into more parts than it can possibly be constituted of. But matter (i.e. finite) cannot be constituted of infinite parts.

God in the beginning formed matter in solid, massy, hard, impenetrable, movable particles, of such sizes and figures, and with such other properties, and in such proportion to space, as most conduced to the end for which he formed them.

We are certainly not to relinquish the evidence of experiments for the sake of dreams and vain fictions of our own devising; nor are we to recede from the analogy of Nature, which is wont to be simple and always consonant to itself.

The smaller the planets are, they are, other things being equal, of so much the greater density; for so the powers of gravity on their several surfaces come nearer to equality. They are likewise, other things being equal, of the greater density, as they are nearer to the sun.

If anyone offers conjectures about the truth of things from the mere possibility of hypotheses, I do not see by what stipulation anything certain can be determined in any science, since one or another set of hypotheses may always be devised which will appear to supply new difficulties.

The ancients considered mechanics in a twofold respect: as rational, which proceeds accurately by demonstration, and practical. To practical mechanics all the manual arts belong, from which mechanics took its name.

It is indeed a matter of great difficulty to discover, and effectually to distinguish, the true motions of particular bodies from the apparent because the parts of that immovable space, in which those motions are performed, do by no means come under the observation of our senses.

Resistance is usually ascribed to bodies at rest, and impulse to those in motion, but motion and rest, as commonly conceived, are only relatively distinguished; nor are those bodies always truly at rest, which commonly are taken to be so.

Religion and philosophy are to be preserved distinct. We are not to introduce divine revelations into philosophy, nor philosophical opinions into religion.

Christ comes as a thief in the night, & it is not for us to know the times & seasons which God hath put into his own breast.

We are to admit no more causes of natural things than such as are both true and sufficient to explain their appearances.

I there represent that I sent notice of my method to Mr. Leibnitz before he sent notice of his method to me, and left him to make it appear that he had found his method before the date of my letter.

The motions of the comets are exceedingly regular, and they observe the same laws as the motions of the planets, but they differ from the motions of vortices in every particular and are often contrary to them.

I do not know what I may appear to the world; but to myself, I seem to have been only like a boy playing on the seashore, and diverting myself now and then in finding a smoother pebble or prettier shell than ordinary, while the great ocean of truth lay all undiscovered before me.

We account the Scriptures of God to be the most sublime philosophy.

The word 'God' usually signifies 'Lord', but every lord is not a God. It is the dominion of a spiritual being which constitutes a God: a true, supreme, or imaginary dominion makes a true, supreme, or imaginary God.