Hence also they assume those venerable conceptions of the infinite; such as, that it comprehends all things, and that it contains the universe in itself, in consequence of possessing a certain similitude with the whole: for the infinite is the matter of the perfection of magnitude; and is the whole in capacity, but not in energy. But it is divisible by diminution, and reciprocal addition. It is also a whole, and finite, not essentially, but through another. And it does not comprehend, but is comprehended, so far as it is infinite. Hence, also, it is unknown, so far as infinite: for matter has not form. So that it is evident that the infinite has rather the relation of a part than of a whole; for matter is a part of the whole, just as brass is a part of a brazen statue. If, however, it comprehends both in sensibles and intelligibles, the great and the small it is also necessary that it should comprehend intelligibles. But it is absurd and impossible that what is unknown and indefinite should comprehend and bound.
