So that in the nature of man, we find three principal causes of quarrel. First, competition; secondly, diffidence; thirdly, glory. The first maketh men invade for gain; the second, for safety; and the third, for reputation. The first use violence, to make themselves masters of other men's persons, wives, children, and cattle; the second, to defend them; the third, for trifles, as a word, a smile, a different opinion, and any other sign of undervalue, either direct in their persons or by reflection in their kindred, their friends, their nation, their profession, or their name.

It is not easy to fall into any absurdity, unless it be by the length of an account; wherein he may perhaps forget what went before. For all men by nature reason alike, and well, when they have good principles.

To say God spake or appeared as he is in his own nature, is to deny his Infiniteness, Invisibility, Incomprehensibility.

I mean by the universe, the aggregate of all things that have being in themselves; and so do all men else. And because God has a being, it follows that he is either the whole universe, or part of it. Nor does his Lordship go about to disprove it, but only seems to wonder at it.

But his Lordship [tells]us that God is wholly here, and wholly there, and wholly every where; because he has no parts. I cannot comprehend nor conceive this. For methinks it implies also that the whole world is also in the whole God, and in every part of God. Norcan I find anything of this in the Scripture. If I could find it there, I could believe it; and if I could find it in the public doctrine of the Church, I could easily abstain from contradicting it.

By how much one man has more experience of things past, than another, by so much also he is more prudent, and his expectations the seldomer fail him.

For there are very few so foolish who would not rather govern themselves than be governed by others.