“If hell were raked with a fine tooth comb it is exceedingly doubtful whether any such material could be found there as inhabit this village; and should the devil seek a substitute for hell Jonesboro would qualify.”

Orthodoxy (1884)
Context: The church must not abandon its belief in devils. Orthodoxy cannot afford to put out the fires of hell. Throw away a belief in the devil, and most of the miracles of the New Testament become impossible, even if we admit the supernatural. If there is no devil, who was the original tempter in the garden of Eden? If there is no hell, from what are we saved; to what purpose is the atonement? Upon the obverse of the Christian shield is God, upon the reverse, the devil. No devil, no hell. No hell, no atonement. No atonement, no preaching, no gospel.

As quoted in a eulogy for Darrow by Emanuel Haldeman-Julius (1938)

To his personal secretary John Colville the evening before Operation Barbarossa, the German invasion of the Soviet Union. As quoted by Andrew Nagorski in The Greatest Battle (2007), Simon & Schuster, pp. 150–151 ISBN 0743281101
The Second World War (1939–1945)
Variant: If Hitler invaded Hell, I would make at least a favourable reference to the devil in the House of Commons.

Source: The Tempest

A Thanksgiving Sermon (1897)
Context: Disease was produced by devils and could be cured only by priests, decaying bones, and holy water. Doctors were the rivals of priests. They diverted the revenues. The church opposed the study of anatomy—was against the dissection of the dead. Man had no right to cure disease—God would do that through his priests. Man had no right to prevent disease—diseases were sent by God as judgments. The church opposed inoculation—vaccination, and the use of chloroform and ether. It was declared to be a sin, a crime for a woman to lessen the pangs of motherhood. The church declared that woman must bear the curse of the merciful Jehovah. What has the church done? It taught that the insane were inhabited by devils. Insanity was not a disease. It was produced by demons. It could be cured by prayers—gifts, amulets and charms. All these had to be paid for. This enriched the church. These ideas were honestly entertained by Protestants as well as Catholics—by Luther, Calvin, Knox and Wesley.

Journal, 1932-1939 (Paris: Table ronde, 1947) p. 278; Adrienne Foulke (trans.) Second Thoughts (Plainview, NY: Books for Libraries Press, [1961] 1973) p. 148.
Context: Where does discipline end? Where does cruelty begin? Somewhere between these, thousands of children inhabit a voiceless hell.

Quotes 1990s, 1995-1999, The Common Good (1998)
Context: The most extreme types, like Murray Rothbard, are at least honest. They'd like to eliminate highway taxes because they force you to pay for a road you may never drive on. As an alternative, they suggest that if you and I want to get somewhere, we should build a road there and charge people tolls on it. Just try generalizing that. Such a society couldn't survive, and even if it could, it would be so full of terror and hate that any human being would prefer to live in hell.