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 but their identity, their equivalence, which makes them attributes of substance. Or rather, substance has innumerable predicates only because (how strange!) it has properly no predicate; that is, no definite, real predicate. The indefinite unity which is the product of thought, completes itself by the indefinite multiplicity which is the product of the imagination. Because the predicate is not multum, it is multa. In truth, the positive predicates are Thought and Extension. In these two, infinitely more is said than in the nameless innumerable predicates; for they express something definite, in them I have something. But substance is too indifferent, too apathetic, to be something; that is, to have qualities and passions; that it may not be something, it is rather nothing.

Now, when it is shown that what the subject is, lies entirely in the attributes of the subject; that is, that the predicate is the true subject; it is also proved that if the divine predicates are attributes of the human nature, the subject of those predicates is also of the human nature. But the divine predicates are partly general, partly personal. The general predicates are the metaphysical, but these serve only as external points of support to religion; they are not the characteristic definitions of religion. It is the personal predicates alone which constitute the essence of religion—in which the Divine Being is the object of religion. Such are, for example, that God is a Person, that he is the moral Law-giver, the Father of mankind, the Holy One, the Just, the Good, the Merciful. It is however at once clear, or it will at least be clear in the sequel, with regard to these and other definitions, that, especially as applied to a personality, they are purely human definitions, and that consequently man in religion—in his relation to God—is in relation to his own nature; for to the religious sentiment these predicates are not mere conceptions, mere images, which man forms of God, to be distinguished from that which God is in himself, but truths, facts, realities. Religion knows nothing of anthropomorphisms; to it they are not anthropomorphisms. It is the very essence of religion, that to it these definitions express the nature of God. They are pronounced to be images only by the understanding, which reflects on religion, and which while defending them yet before its own tribunal denies them. But to the religious sentiment God is a real Father, real Love and Mercy; for to it he is a real, living, personal being, and therefore his attributes are also