"ecause that which is finite is always bounded with reference to something... it is necessary that there should be no end... umber also appears to be infinite, and mathematical magnitudes, and that which is beyond the heavens. And since that which is beyond is infinite, body also appears to be infinite, and it would seem that there are infinite worlds; for why is there rather void here than there? ...If also there is a vacuum, and an infinite place, it is necessary that there should be an infinite body: for in things which have a perpetual subsistence, capacity differs nothing from being. The speculation of the infinite is, however, attended with doubt: for many impossibilities happen both to those who do not admit that it has a subsistence, and to those who do. ...It is ...especially the province of a natural philosopher to consider if there be a sensible infinite magnitude."

“Since the science of nature is conversant with magnitudes, motion, and time, each of which must necessarily be either infinite or finite...[we] should speculate the infinite, and consider whether it is or not; and if it is what it is. ...[A]ll those who appear to have touched on a philosophy of this kind... consider it as a certain principle of beings. Some, indeed, as the Pythagoreans and Plato, consider it, per se, not as being an accident to any thing else, but as having an essential subsistence... the Pythagoreans... consider the infinite as subsisting in sensibles; for they do not make number to be separate; and they assert that what is beyond the heavens is infinite; but Plato says that beyond the heavens there is not any body, nor ideas, because these are no where: he affirms, however, that the infinite is both in sensibles, and in ideas. ...Plato establishes two infinities, viz. the great and the small.”

“[I]t is impossible for motion to subsist without place, and void, and time.”

“Since... nature is a principle of motion and mutation... it is necessary that we should not be ignorant of what motion is... But motion appears to belong to things continuous; and the infinite first presents itself to the view in that which is continuous. ...[F]requently ...those who define the continuous, employ the nature or the infinite, as if that which is divisible to infinity is continuous.”

“[A]ll things as subsist from nature appear to contain in themselves a principle of motion and permanency; some according to place, others according to increase and diminuation; and others according to change in quality.”

“[T]he first philosophers, in investigating the truth and the nature of things, wandered, as if led by ignorance, into a certain... path. Hence, they say that no being is either generated or corrupted, because it is necessary that what is generated should be generated either from being or non-being: but both these are impossible; for neither can being be generated, since it already is; and from nothing, nothing can be generated... And thus... they said that there were not many things, but that being alone had a subsistence. ...the ancient philosophers ...through this ignorance added so much to their want of knowledge, as to fancy that nothing else was generated or had a being; but they subverted all generation.”

“This opinion... appears to be ancient... that the one, excess and defect, are the principles of things... It is not... probable that there are more than three principles... [E]ssence is one certain genus of being: so that principles will differ from each other in prior and posterior alone, but not in genus, for in one genus there is always one contrariety, and all contrarieties appear to be referred to one. That there is neither one element, therefore, nor more than two or three, is evident.”