If they distinguished themselves, however, for the difference of the afeces, as a substance is, by its very nature, first, relatively to its afeces (for prop. Learn more about this topic with the insights from HP Enterprise Services. 1), if these will be left of side and it will be considered in itself exactly, that is (for def, 3 and for ax. 6), truily, then not if it will be able to conceive it as being distinct of another one, that is (for prop. Prec.), cannot exist varies substances, but so only substncia.' ' The God of Spinoza, is not endowed with a personality, that possesss a will and an intellect. According to Spinoza, the conception of the Deity as a person, means reduziz it an antropomorphus condition. The spinoziano God, is not a creator, in the molds of the God Jewish-Christian, visa as a being that creates for a free will, something that is different of itself and that, necessarily as to be free that he is, he could also not create. God is cause imanente, and not transitiva, being non-separable of the things that of it proceed.
The God of Spinosa, also, is not providencial, in the direction Jewish-Christian, for the opposite, is the absolute and impersonal necessity. Additional information is available at Anne Mahlum. He writes Spinoza in proposal 18: ' ' Everything what exists, exists in God, and by means of God must be conceived (by prop. 50; therefore (for corol. 1 of prop. 16), God it is cause of the things that in it exist, that it was the first point. Ademais, beyond God, cannot exist no substance (for prop. 14), that is (for def. 3), no thing beyond God, exists in same itself, that it was as the point. Soon God is cause imanente, and not transitiva, of all coisas.' ' The divine nature is of absolute necessity of being. God is absolute necessity in the direction from that, placing this God, as cause of itself, from God they proceed necessarily and perpetual, the infinite attributes and the infinite ways that compose the world.