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CUm enim objecta non propterea quia sunt con∣nexa possent simul existere si ratione multitudinis repugna∣rent coexistentiae, clarum est
praeviè ad connexionem, neque ex parte intellectûs neque ex parte objecto∣rum esse repugnantiam ad co-existentiam ipsorum in in∣tellectu ratione multitudinis. Quare evidens est multitudi∣nem ex sese non gravare intel∣lectum. Cum itaque objecta disparata, & quae singula sensu sunt percepta, possint plura simul inesse, poterunt eodem jure etiam infinita.