hy there is a natural tendency
to consider quantity as capable of division, I reply that quantity is
conceived by us in two ways: either abstractly or superficially; that is
to say, as we imagine it, or else as substance, in which way it is
conceived by the intellect alone. If, therefore, we regard quantity (as
we do very often and easily) as it exists in the imagination, we find it
to be finite, divisible, and composed of parts; but if we regard it as
it exists in the intellect, and conceive it in so far as it is
substance, which is very difficult, then, as we have already
sufficiently demonstrated, we find it to be infinite, one, and
indivisible.

This will be plain enough to all who know how to distinguish between the
imagination and the intellect, and more especially if we remember that
matter is everywhere the same, and that, except in so far as we regard
it as affected in different ways, parts are not distinguished in it;
that is to say, they are distinguished with regard to mode, but not with
regard to reality. For example, we conceive water as being divided, in
so far as it is water, and that its parts are separated from one
another; but in so far as it is corporeal substance we cannot thus
conceive it, for as such it is neither separated nor divided. Moreover,
water, in so far as it is water, is originated and destroyed; but in so
far as it is substance, it is neither originated nor destroyed.

By this reasoning I think that I have also answered the second argument,
since that too is based upon the assumption that matter, considered as
substance, is divisible and composed of parts. And even if what I have
urged were not true, I do not know why matter should be unworthy of the
divine nature, since outside God no substance can exist from which the
divine nature could suffer. All things, I say, are in God, and
everything which takes place by the laws alone of the infinite nature of
God, and follows (as I shall presently show) from the necessity of His
essence. Therefore in no way whatever can it be asserted that God
suffers from anything, or that substance extended, even if it be
supposed divisible, is unworthy of the divine nature, provided only it
be allowed that it is eternal and infinite.... Whatever is, is in God,
and nothing can either be or be conceived without God.

_The Properties of God_

I

From the necessity of the divine nature infinite numbers of things in
infinite ways (that is to say, all t