De Rervm Natvra Constantivm Scientia, Principiis Et Affectionibvs Commvnibvs, Dispvtatio

LXIV. Quantity, which follows natural substance as a proper accident, is finite and circumscribed by certain limits. And there are two terms or limits of it: one of magnitude, the other of smallness.

LXV. All natural things, as much the inanimate as those formed by soul, desire smallness finite and terminated in the same way, that is, so that they cannot exist under any infinitely smaller [magnitude]. The reason, beyond experience, is that the operations which they claim for themselves as peculiar cannot be exercised in any smaller magnitude.

LXVI. Even though all things, as much the animated as those lacking soul, are endowed with a finite and terminated magnitude, yet not all in the same way. The inanimate, indeed, from themselves and their own nature can exist in any infinitely larger [magnitude] without a maximum. The animated, however, as they demand a terminated smallness, so they also demand a terminated magnitude, so that they cannot exist in any infinitely larger [magnitude]. For they do not have the suitable faculty to perform their due operations in any larger magnitude.

LXVII. There is, however, a distinction in the limit of both magnitude and smallness, such that one is that which a natural thing attains by the force of causes required by the natural order so that the thing may obtain the due magnitude to rightly exercise its operations; another is that to which contingent causes can promote it. And according to the causes of both genera, natural things are promoted to a certain limit of quantity.

LXVIII. Having understood this, natural things, which exist concluded within a terminated magnitude and smallness such that they cannot exist in a larger or smaller one, are produced and conserved under an internal limit of magnitude and smallness, but they are corrupted under an external limit of quantity. The cause is that things, by their production and conservation, reach the limit of magnitude and smallness so that it can truly be said that the thing is under that limit, but it is not so in corruption. We call that the "internal" limit under which a thing can be; the "external" under which it cannot be.