“A society like the Church, which claims to be Divine is perhaps more dangerous on account of the ersatz good which it contains then on account of the evil which sullies it.
Something of the social labelled divine: an intoxicating mixture which carries with it every sort of license. Devil disguised.”

I, 8
The City of God (early 400s)
Context: To the divine providence it has seemed good to prepare in the world to come for the righteous good things, which the unrighteous shall not enjoy; and for the wicked evil things, by which the good shall not be tormented. But as for the good things of this life, and its ills, God has willed that these should be common to both; that we might not too eagerly covet the things which wicked men are seen equally to enjoy, nor shrink with an unseemly fear from the ills which even good men often suffer.
There is, too, a very great difference in the purpose served both by those events which we call adverse and those called prosperous. For the good man is neither uplifted with the good things of time, nor broken by its ills; but the wicked man, because he is corrupted by this world’s happiness, feels himself punished by its unhappiness.

982a16, Complete Works, vol. 2, p. 1554
Metaphysics

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 1.

The Moviegoer (1961)

Source: The Geological Evidences of the Antiquity of Man (1863), Ch.21, p. 411
Context: Every naturalist admits that there is a general tendency in animals and plants to vary; but it is usually taken for granted, though we have no means of proving the assumption to be true, that there are certain limits beyond which each species cannot pass under any circumstances, or in any number of generations. Mr. Darwin and Mr. Wallace say that the opposite hypothesis, which assumes that every species is capable of varying indefinitely from its original type, is not a whit more arbitrary, and has this manifest claim to be preferred, that it will account for a multitude of phenomena which the ordinary theory is incapable of explaining.

That which is seen and that which is not seen (Ce qu'on voit et ce qu'on ne voit pas, 1850), the Introduction.
Context: In the department of economy, an act, a habit, an institution, a law, gives birth not only to an effect, but to a series of effects. Of these effects, the first only is immediate; it manifests itself simultaneously with its cause — it is seen. The others unfold in succession — they are not seen: it is well for us, if they are foreseen. Between a good and a bad economist this constitutes the whole difference: the one takes account only of the visible effect; the other takes account of both the effects which are seen and those which it is necessary to foresee. Now this difference is enormous, for it almost always happens that when the immediate consequence is favourable, the ultimate consequences are fatal, and the converse. Hence it follows that the bad economist pursues a small present good, which will be followed by a great evil to come, while the true economist pursues a great good to come, at the risk of a small present evil.

Pearls of Wisdom

Very often attributed to Addison, this is in fact by Hugh Blair, published in Blair's Sermons (1815), Vol. 1, pp. 196-197.
Misattributed

The Province of History (c. 1856), Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 620
1850s
Context: The world's history is a divine poem, of which the history of every nation is a canto, and every man a word. Its strains have been pealing along down the centuries, and though there have been mingled the discords of warring cannon and dying men, yet to the Christian philosopher and historian — the humble listener — there has been a Divine melody running through the song which speaks of hope and halcyon days to come.