clearly perform it, to bring in some strange, obscure or equivocal word, thereby to make a flourish, though they prove nothing: So here this learned person to make a shew to prove the difference of spirit doth assign _moles substantialis_ as peculiar to body, but not to spirit; but what is to be understood by _moles_, he might know his own meaning, but I am sure there are few others that do or can understand it, and therefore is but a devised subterfuge to stumble and blind mens intellects, and not to prove the thing intended. 2. If by the word _moles_ he intend weight or gravity (and what else it can signifie is not intelligible) then it will not be a difference betwixt body and spirit, because gravity and levity are differences of bodies in respect of one another, and therefore can be none as he assignes it. 3. To assert that a spirit when contracted or dilated is not made more dense or more rare, but that matter whether it be contracted or expanded, is made more dense or more rare, is easily spoken, but not so easily proved: and rude assertions without sound proof, are of no validity, and may with as good reason be denied and rejected, as affirmed or received. 4. We have no density in bodies but in respect of the paucity and parvity of the pores, so that less of another body is contained in them, and that is accounted rare that hath many or greater, and so containeth more of another body in them, and are qualities or modifications that only belong unto bodies, and not at all unto spirits, and is but precariously taken up by the Doctor without any proof or demonstration at all. 5. If spirits cannot expand themselves into an infinite space, nor contract themselves into an infinite littleness, then where are bounds and limits of this contraction and expansion, or how is it proved that they can do either? seeing they are properties and affections of bodies and matter, and never were proved to be peculiar to spirits. [Sidenote: _Argum. 4._]