note 2, Prop.
viii.), that no substance can be produced or created by anything
other than itself. Further, I showed (in Prop. xiv.), that
besides God no substance can be granted or conceived. Hence we
drew the conclusion that extended substance is one of the
infinite attributes of God. However, in order to explain more
fully, I will refute the arguments of my adversaries, which all
start from the following points:----

Extended substance, in so far as it is substance, consists,
as they think, in parts, wherefore they deny that it can be
infinite, or consequently, that it can appertain to God. This
they illustrate with many examples, of which I will take one or
two. If extended substance, they say, is infinite, let it be
conceived to be divided into two parts; each part will then be
either finite or infinite. If the former, then infinite
substance is composed of two finite parts, which is absurd. If
the latter, then one infinite will be twice as large as another
infinite, which is also absurd.

Further, if an infinite line be measured out in foot lengths,
it will consist of an infinite number of such parts; it would
equally consist of an infinite number of parts, if each part
measured only an inch: therefore, one infinity would be twelve
times as great as the other.

Lastly, if from a single point there be conceived to be drawn
two diverging lines which at first are at a definite distance
apart, but are produced to infinity, it is certain that the
distance between the two lines will be continually increased,
until at length it changes from definite to indefinable. As
these absurdities follow, it is said, from considering quantity
as infinite, the conclusion is drawn, that extended substance
must necessarily be finite, and, consequently, cannot appertain
to the nature of God.

The second argument is also drawn from God's supreme
perfection. God, it is said, inasmuch as he is a supremely
perfect being, cannot be passive; but extended substance,
insofar as it is divisible, is passive. It follows, therefore,
that extended substance does not appertain to the essence of God.

Such are the arguments I find on the subject in writers, who
by them try to prove that extended substance is unworthy of the
divine nature, and cannot possibly appertain thereto. However, I
think an attentive reader will see that I have already answered
their propositions; for all their arguments are founded on the
hypothesis that ex