8. That seems an Objection of more moment, Being there are Properties that cannot but be acknowledged to be in a Body or Matter, and yet such as imply strange repugnancies in the conception thereof, (as suppose that perplexed property of Divisibility, which must be into points or in infinitum, either of which confounds our Imagination to think of them) why we may not acknowledge that a Body may also have Sense and Understanding, though it seem never so contradictious in the more close consideration thereof. But I answer, This arguing is very Sophistical, because by the same reason we should admit that the Head of an Onion understands and perceives as well as the Conarion in a Man. For you can bring no greater Argument against it then that it is contradictious and repugnant that it should so be. But you'l reply, That we plainly see that some part of the Body of man must have Sense and Understanding in it, but we discern no such thing in an Onion. But I demand, By what Faculty do we discern this? If you answer, Our own Sense tells us so; I say, our own Sense, if we did not correct it, would confidently suggest to us that our Finger feels and our Eye sees; whenas 'tis plain they do not, for the very same thing that feels and sees, moves also our Body: but neither our Eye nor our Finger move the Body, and therefore they neither feel nor see.
And yet Without our Eye we cannot see in this state of conjunction, as without the due frame and temper of our Brain we cannot well understand: but it no more follows from thence that the Brain understands, and not something distinct from it, then that the Eye sees. Wherefore it is apparent that there is no Faculty in us that can clearly inform us that any part of our Body is indued with Sense and Understanding.
From whence we see the great disparity betwixt admitting of Divisibility in Matter (though the Notion be never so perplex'd) and of Sense and Understanding in a Body, (which indeed brings on more perplexity then the other, if it be very accurately look'd into;) because we are fully ascertained by Sense, and I may say by Reason too, that Matter is divisible, but no Faculty at all can pretend to ascertain us that a Body is capable of either Sense or Reason.
9. But there seems to be a worser Objection then this still behinde, which is this: That though we have evidently proved the impossibility of there being either Sense, Understanding or Spontaneous Motion in Matter or a Body, yet we are never the nearer; for the like difficulties may be urged against there being any Sense or Understanding in a Spirit, sith a Spirit cannot but be extended, nor extended but divisible, nor divisible but incapable of Sense or Understanding, as we have argued before against Matter.
But to this I answer, If by Extension be meant a Juxta-position of parts, or placing of them one by another, as it is in Matter, I utterly deny that a Spirit is at all in this sense extended. But if you mean only a certain Amplitude of presence, that it can be at every part of so much Matter at once, I say it ts extended; but that this kind of Extension does not imply any divisibility in the substance thus extended; for Juxta-position of parts, Impenetrability and Divisibility goe together, and therefore where
