 Cordemoy was, as mentioned previously, alone among Descartes’ followers in his acceptance of atomism. One of his harshest critics was his fellow Cartesian Dom Robert Desgabets, who accused Cordemoy of giving ammunition to the enemies of Descartes, namely the Gassendists, themselves atomists. Desgabets had been sent a copy of the Discernement by Clerselier, and quickly responded to it with his Lettre écrite a M. Clerselier touchant les nouveaux raisonnements pour les atomes et le vide contenus dans le livre du discernement du corps et de l’âme (A Letter written to M. Clerselier concerning the new arguments for atoms and the void contained in the book on the distinction of the body and the soul). In addition to his accusation of betraying the true philosophy, Desgabets defends the intelligibility of the indefinite/infinite distinction and offers several criticisms of Cordemoy’s position. He notes that in Cartesian terms, as distance is a mode, it can only exist as a mode of a substance. Thus wherever we have a distance, it must be a distance of something, and as distance is expressed quantitatively, that something can always be divided, even if only by God. The same line of thinking shows the impossibility of the void: if it is claimed that between two points there is only empty space, there is nothing there which could posses any properties, including length. So of what is the length between the two points a property? Cordemoy did not respond to Desgabets in print, but the Benedictine would seem to have raised some important questions for anyone holding atomism grounded upon a Cartesian metaphysics.