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 as much as respects the Holenmerism of Spirits. The first is, That whereas they grant that the whole Soul does pervade and possess the whole Body, they tho't it would thence follow that the Soul would be divisible, unless they should correct again this Assertion of theirs, by saying, that it was yet so in the whole Body, that it was totally in the mean time in every part thereof: For thus they tho't themselves sure, that the Soul could not thence be argued in any sort divisible, or corporeal, but still remain purely spiritual.

Their other Reason is, That from hence it might be easily understood, how the Soul being in the whole Body C, D, E, whatever happens to it in C, or B, it presently perceives it in A; Because the whole Soul being perfectly and entirely as well in C, or B, as in A, it is necessary that after what fashion soever C or B is affected, A should be affected after the same manner; forasmuch as it is entirely and perfectly one and the same thing, viz. the whole Soul, as well in C or B, as in A. And from hence is that vulgar saying in the Schools, That if the Eye were in the Foot, the Soul would see in the Foot.

now, according to our custom, let us weigh and examine all these things in a free and just Balance. In this therefore that they assert, that the whole Soul is in the whole Body, and is all of it penetrated of the Soul by her Essence, and therefore seem willingly to acknowledge a certain essential amplitude of the Soul; in this, I say, they come near to us, who contend there is a certain Metaphysical and essential extension in all Spirits, but such as is, devoid of bulk or parts, as Aristotle defines of his separate substances: For there is no magnitude or bulk which may not be Physically divided, nor any parts properly where there is no such division. Whence the Metaphysical extension of Spirits, is rightly understood not to be capable of either