PROPOSITION LXXXV. Every thing which is always becoming to be, or rising into existence, (αει γινομενον) possesses an infinite power of becoming to be. * * * * * For if it is always rising into existence, the power of generation in it is never-failing. For if this power was finite, it would cease in an infinite time. But the power of becoming to be ceasing, that which is rising into being according to this power would cease, and thus it would no longer be always becoming to be.[243] It is, however, supposed to be always becoming to be. Hence, it possesses an infinite power of rising into existence. PROPOSITION LXXXVI. Every thing which is truly being (οντως ον) is infinite, neither according to multitude, nor according to magnitude, but according to power alone. * * * * * For every infinite, is either in discrete, or in continued quantity, or in power. But that which always is, is infinite, as having an inextinguishable life, a never-failing hyparxis, and an undiminished energy. That which is eternally being, however, is neither infinite on account of magnitude; for that which is truly being is without magnitude, being self-subsistent; since every thing self-subsistent is impartible and simple. Nor is it infinite on account of multitude; for it has in the most eminent degree the form of _the one_, as being arranged most near, and being most allied to it. But it is infinite according to power. Hence, it is also impartible and infinite. And by how much the more it is one and impartible, by so much the more is it infinite. For the power which is divided, becomes imbecil and finite, and powers which are entirely divided, are in every respect finite. For ultimate powers, and which are most remote from _the one_, are in a certain respect finite, on account of their distribution into parts. But first powers, on account of their impartibility, are infinite. For a separation into parts divulses and dissolves the power of every thing. But impartibility compressing and contracting that which it contains, renders it never-failing, and undiminished in itself. Moreover, infinity, according to magnitude, and also according to multitude, is entirely a privation and falling off from impartibility. For that which is finite is most near to the impartible, but the infinite is most remote from it, entirely departing from _the one_. Hence, that which is infinite according to power, is not infinite either according to multitude or magnitude, since infinite power subsists in conjunction with impartibility. But the infinite either in multitude or magnitude, is most remote from the impartible. If, therefore, that which is truly being was infinite either in magnitude or multitude, it would not possess infinite power. It does, however, possess infinite power; and therefore is not infinite either according to multitude, or according to magnitude.