_T. H._ Though I believe the omnipotence of God, and that he can do what he will, yet I dare not say how every thing is done, because I cannot conceive nor comprehend either the Divine substance, or the way of its operation. And I think it impiety to speak concerning God any thing of my own head, or upon the authority of philosophers or Schoolmen, which I understand not, without warrant in the Scripture: and what I say of omnipotence, I say also of ubiquity. But his Lordship is more valiant in this place, telling 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. Nor can I conceive how any thing can be called _whole_, which has no parts, nor can 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. The Schoolmen say also, that the soul of man (meaning his upper soul, which they call the rational soul) is also _wholly_ in _the whole man_, and _wholly_ in _every part_ of the man. What is this, but to make the human soul the same thing in respect of man’s body, that God is in respect of the world? These his Lordship calls here rational men, and some of them which applaud this doctrine, would have the high court of parliament corroborate such doctrines with a law. I said in my _Leviathan_, that it is no honourable attribute to God, to say he is _in a place_, because infinite is not confined within a place. To which he replies, _T. H. his God is not wholly every where_. I confess the consequence. For I understand in _English_, he that says any thing to be _all here_, means that _neither all nor any of the same thing is elsewhere_. He says further, I take a _circumscriptive, a definitive, and a repletive_ being in a place to be heathen language. Truly, if this dispute were at the bar, I should go near to crave the assistance of the court, lest some trick might be put upon me in such obscurity. For though I know what these Latin words singly signify, yet I understand not how any thing is in a _place definitively_ and not _circumscriptively_. For _definitively_ comes from _definio_, which is to set bounds. And therefore to be in a place definitively, is when the bounds of the _place_ are every way marked out. But to be in a place circumscriptively, is when the bounds of the place are described round about. To be in a place repletively, is to fill a place. Who does not see that this distinction is canting and fraud? If any man will call it pious fraud, he is to prove the piety as clearly as I have here explained the fraud. Besides, no fraud can be pious in any man, but him that hath a lawful right to govern him whom he beguileth; whom the Bishop pretends to govern, I cannot tell.