How it is better conceived to exist everywhere than in every place
BUT, since it is plain that this supreme Nature is not more truly in all places than in all existing things, not as if it were contained by them, but as containing all, by permeating all, why should it not be said to be everywhere, in this sense, that it may be understood rather to be in all existing things, than merely in all places, since this sense is supported by the truth of the fact, and is not forbidden by the proper signification of the word of place?
For we often quite properly apply terms of place to objects which are not places; as, when I say that the understanding is there in the soul, where rationality is. For, though there and where are adverbs of place, yet, by no local limitation, does the mind contain anything, nor is either rationality or understanding contained.
Hence, as regards the truth of the matter, the supreme Nature is more appropriately said to be everywhere, in this sense, that it is in all existing things, than in this sense, namely that it is merely in all places. And since, as the reasons set forth above show, it cannot exist otherwise, it must so be in all existing things, that it is one and the same perfect whole in every individual thing simultaneously.