1. He doth define a Spirit thus: A Spirit is a substance penetrable and indiscerpible. Now if it be true that he affirms before, that, “the subject, or naked essence, or substance of a thing is utterly unconceiveable to any of our faculties, and that if we take away aptitudes, operations, properties and modifications from a subject, that then the conception vanisheth into nothing, but into the Idea of a meer undiversificated substance, so that one substance is not then distinguishable from another, but only from accidents or modes, to which properly belongs no subsistence.” So then if we take away penetrability and indiscerpibility, which are but the modes and properties of a Spirit, whose genus he maketh substance to be, then it vanisheth into an indistinguishable notion, and so his definition comes to nothing.
Reas. 2.
2. For if substances be known by their properties and modifications, as we grant they are, the modifications and properties must of necessity be some ways known unto us: but there are no ways either by common notions, evidence of the senses, or sound deductions of reason that can certainly inform us of these properties or modifications of penetrability and indiscerpibility, and the Doctor yet never proved either; but is only a bare supposition, and a melancholy figment.
Reas. 3.
The Immort. p. 68.
De Inject. p. 598.
De Natur. Subst. Energ. p. 406.
3. He tells us that all substance has dimensions, that is, length, breadth and depth, but all has not impenetrability, and boldly saith: It is not the Characteristical of a body to have dimensions, but to be impenetrable; to which we answer. It is strongly asserted by learned Helmont, that by the ultimate strength of nature, bodies do sometimes penetrate themselves and one another, and to that purpose he giveth convincing examples, and concludeth thus from them. Invenio equidem, naturæ contiguam dimensionum penetrationem, licet non ordinariam. And after saith thus: Quibus constat corpora solida, satis magna, penetrasse stomachum, intestina, uterum, omentum, abdomen, pleuram, vesicam, membranas inquam, tanti vulneris impatientes. Id est, absq; vulnere cultros per istas membranas transmissos. Quod æquivalet penetrationi dimensionum, factæ in natura, absq; ope Diaboli. And to the same purpose that most acute person, Dr. Glisson, handling this very point saith: Verum enimverò, si sola quantitas actualis sit causa impenetrabilitatis corporum (ut ex supra dictis liquet,) eaq; sit naturaliter mutabilis; quid impedit ne substantia materialis aliam substantiam, mutatâ quantitate, novâq; simul assumptâ utrisq; communi, penetret? And therefore we may as confidently deny his assumption, that Impenetrability is the Characteristical of body, as he affirm it without proof, and must with all the whole company of the learned, assign Extension to be the true and Genuine Character of Body. And further he granting that substance hath length, breadth, and depth, we must of necessity conclude, that whatsoever hath those properties must needs be material and corporeal, and so that which he would make to be Spirit is meerly Body.
Reas. 4.
Nov. organ. p. 18.