"For all who have in anywise reflected on the divine nature deny that God has a body. Of this they find excellent proof in the fact that we understand by body a definite quantity... bounded by a certain shape, and it is the height of absurdity to predicate such a thing of God, a being absolutely infinite. But meanwhile... they think corporeal or extended substance wholly apart from the divine nature, and say it was created by God. ...I myself have proved... that no substance can be produced or created by anything other than itself. Further I showed... that besides God, no substance can be granted or conceived. Hence we drew the conclusion that extended substance is one of the infinite attributes of God. However, ...I will refute the arguments of my adversaries, which all start from the following points:— Extended substance, in so far as it is substance, consists... in parts, wherefore they deny that it can be infinite, or, consequently, that it can appertain to God. This they illustrate... If extended substance, they say, is infinite, let it be conceived to be divided into two [equal] parts; each part will then be either finite or infinite. If the former, then infinite substance is composed of two finite parts, which is absurd. If the latter, then one [the original] infinite will be twice as large as another infinite [the part], which is also absurd. Further, if an infinite line be measured out in foot lengths, it will consist of an infinite number of such parts; it would equally consist of an infinite number of parts, if each part measured only an inch: therefore, one infinity would be twelve times as great as the other. Lastly, if from a single point there be conceived to be drawn two diverging lines which at first are at a definite distance apart, but are produced to infinity, it is certain that the distance between the two lines will be continually increased, until at length it changes from definite to indefinable. As these absurdities follow, it is said, from considering quantity as infinite, the conclusion is drawn, that extended substance must necessarily be finite, and consequently, cannot appertain to the nature of God. ... God, it is said, inasmuch as he is a supremely perfect being, cannot be passive; but extended substance, in so far as it is divisible, is passive. It follows, therefore, that extended substance does not appertain to the essence of God. ... I have already answered their propositions; for all their arguments are founded on the hypothesis that extended substance is composed of parts, and such a hypothesis I have shown... to be absurd. ...all these absurdities ...from which it is sought to extract the conclusion that extended substance is finite, do not at all follow from the notion of an infinite quantity, but merely from the notion that an infinite quantity is measureable, and composed of finite parts: therefore ...infinite quantity is not measureable, and cannot be composed of finite parts. This is exactly what we have already proved... Wherefore the weapon which they aimed at us has in reality recoiled upon themselves. ...For ...taking extended substance, which can only be conceived as infinite, one, and indivisible... they assert, in order to prove that it is finite, that it is composed of finite parts, and that it can be multiplied and divided. ... ...If ...we regard quantity as it is represented in our imagination... we shall find that it is finite, divisible, and compounded of parts; but if we regard it as it is represented in our intellect... we shall then, as I have sufficiently proved, find that it is infinite, one, and indivisible. This will be plain enough... if it be remembered, that matter is everywhere the same, that its parts are not distinguishable, except in so far as we conceive matter as diversely modified, whence its parts are distinguished, not really, but modally. For instance... water, in so far as it is water, is produced and corrupted; but in so far as it is substance, it is neither produced nor corrupted. ...inasmuch as besides God... no substance can be granted, wherefrom it could receive its modifications. All things... are in God, and all things... come to pass solely through the laws of the infinite nature of God, and follow... from the necessity of his essence. Wherefore it can in nowise be said, that God is passive in respect to anything other than himself, or that extended substance is unworthy of the Divine nature, even if it be supposed divisible, so long as it is granted to be infinite and eternal."