bulk or parts. And in that sense it has no parts, it cannot justly be said to be a whole. In that therefore we plainly agree with the Holenmerians, that a Soul or Spirit may be said by its Essence to penetrate and possess the whole Body C, D, E, but in this again we differ from them, that we dare not affirm that the whole Spirit or whole Soul does penetrate and possess the said Body, because that which has not parts cannot properly be called a whole; tho' I will not over stifly contend, but that we may use that Word for a more easie Explication of our Mind, according to that old trite Proverb, GREEK HERE, Speak a little more unlearnedly, that thou mayest speak more intelligibly or plainly. But then we are to remember that we do not speak properly, tho' more accommodately to the vulgar apprehension, but improperly.
But now when the Holenmerians add farther, That the whole Soul is in every part or physical point of the Body D, C, E, in the point A and B, and all the See Fig. 2. Sect. ii rest of the points of which the Body D, C, E, does consist, that seems an harsh Expression to me, and such as may justly be deemed next door to an open repugnancy and contradiction: for when they say the whole Soul is in the whole Body D, C, E, if they understand the Essence of the Soul to be commensurate, and as it were equal to the Body D, C, E, and yet at the same time, the whole Soul to be contained within the point A or B, it is manifest that they make one and the same thing many Thousand times greater or less than it self at the same time; which is impossible. But if they will affirm, that the essential Amplitude of the Soul is no bigger than what is contained within the Physical point A or B, but that the essential Presence of the Soul is diffused through the whole Body D, C, E, the thing will succeed not a jot the better, for while they plainly profess that the whole Soul is in the Point A, it is manifest that there remains nothing of the Soul which may be in the Point B, which is distant from A, for it is as if one should say, that there is nothing of the Soul which is not included within A; and yet in the same moment of time, that not only something of the Soul, (which perhaps might be a more gentle repugnancy) but that the whole Soul is in B, as if the whole Soul were totally and entirely out of it self; which surely is impossible in any singular or individual thing, and as for universals, they are not things, but Notions we use in contemplating them.
Again,
