The argument in favor of the corollary to the second proposition is that the parts of infinity of extension are necessarily immovable among themselves; but if there be no such thing as infinity of extension--that is, if extension be only a quality and not necessarily infinite; if infinite mean only indefiniteness or illimitability, and if infinity can not have parts--this argument goes for very little. The acceptance of the argument that the parts of infinity of extension are immovable is rendered difficult when the reader considers Mr. Gillespie's sub-proposition (4) that the parts of the material universe are movable and divisible from each other. He urges that a part of the infinity of extension or of its substratum must penetrate the material universe and every atom of it. But if infinity can have no parts, no part of it can penetrate the material universe. If infinity have parts (which is absurd), and if some part penetrate every atom of the material universe, and if the part so penetrating be immovable, how can the material universe be considered as movable, and yet as penetrated in every atom by immovability? If penetrated be a proper phrase, then, at the moment when the part of infinity was penetrating the material universe, the part of infinity so penetrating must have been in motion. Mr. Gillespie's logic is faulty. Use his own language, and there is either no penetration, or there is no immovability. In his argument for the fourth proposition, Mr. Gillespie--having by his previous proposition demonstrated (?) what he calls a substratum for the before demonstrated (?) infinity of extension--says, "it is intuitively evident that the substratum of infinity of extension can be no more divisible than infinity of extension." Is this so? Might not a complex and divisible substratum be conceived by us as possible to underlie a (to us) simple and indivisible indefinite extension, if the conception of the latter were possible to us? There can not be any intuition. It is mere assumption, as, indeed, is the assumption of extension at all, other than as the extension of substance. In his argument for proposition 5, Gillespie says that "any one who asserts that he can suppose two or more necessarily existing beings, each of infinity of expansion, is no more to be argued with than one who denies, Whatever is, is." Why is it more difficult to suppose this than to suppose one being of infinity, and, in addition to this infinity, a material universe? Is it impossible to suppose a necessary being of heat, one of light, and one of electricity, all occupying the same indefinite expansion? If it be replied that you can not conceive two distinct and different beings occupying the same point at the same moment, then it must be equally impossible to conceive the material universe and God existing together.