Observations, censures, and confutations of notorious errours in Mr. Hobbes his Leviathan and other his bookes to which are annexed occasionall anim-adversions on some writings of the Socinians and such hæreticks of the same opinion with him / by William Lucy ...

Sect. 5.

Finite is the same to have bounds or limits, beyond which it cannot passe;* 1.1 Infinite is that which hath no bounds nor limits; and although, concerning these terms, in the first sounding, a man would think that Infinite should express a meere negation, as finite an affirmation; yet upon judgment of these things, expressed by these termes, we shall find the cleane contrary; for by finite we understand non ultra, as much as hitherto, and no farther; but by Infinite we apprehend such a vastness, to which we can alwaies say ultra, that there is further, there is somewhat beyond, and there must be something more. And out of this regard, finite things must have a cause of their finite nature, because whatsoever is boun∣ded, is bounded by somewhat, but infinite can have no cause, because unbounded or limited. These bounds or limits we may consider in three things; in the essence of things, in their quantities, and in their qualities: In their Essence, and so we consider all finite things to be this, and no other; as a Tree is a tree, and not a Beast or Bird, nor another tree; the being of it is bounded, and limited by that difference which constituted it either

in its specifical, or particular being; and whatsoever is the Cause of that being, is that which limits that thing, and makes it thus finite in being. But that which is in∣finite in essence hath no bounds, no limits of that being; it is all essence, without limitation, and, in a most emi∣nent manner, comprehends all being, without any ne∣gation. It is true, it is not finite, and therefore it is not a Man, a horse, a dog, a tree, all which names doe import a restraint and confinement; but is the perfe∣ction of all these, so that no perfection of any thing can be denied of that which is infinite essentially, to say that this infinite is not that; Let us conceive a line infinite; imagine such a thing; This line you cannot say it is a span, a foot, a yard, or mile long, yet it contains in it all these measures, without their limitation; so doth an infinite being containe all beings without con∣finement, in a more excellent and eminent manner. What I have spoken concerning that which is infinite in essence, or being, may be applied to all other infinites in immensity, in quantity; what is immense must be be∣yond all bounds of quantity; it must have no limits, but contains eminently all quantities in it: so must number be likewise, if there be any such, which I shall disprove (God willing) hereafter: so must, in respect of duration, Eternity be; It must comprehend all durations, and its self be without beginning and end; so must all Infinites, in respect of quality, be, in regard of wisdome, of mer∣cy, of power, comprehend all those Acts of those qua∣lities, which are in that which is finite, and themselves be without all bounds and limits. H••v••ng thus explained what is meant by infinitie, let us return to that which occasioned this discourse [neither man nor any thing which is not infinite (saith he) can have any conceipt of that which

is infinite] (conceptionem ullam) is his phrase.

Notes

• * 1.1

  The conceit of fi••ite and infi∣nite explain'd.