Substance is in its nature infinite, immutable, indivisible... — Substance

"Whatsoever can be perceived by the infinite intellect as constituting the essence of substance, belongs altogether only to one substance: consequently, substance thinking and substance extended are one and the same substance, comprehended now through one attribute, now through another. So, also, a mode of extension and the idea of that mode are one and the same thing, though expressed in two ways. This truth seems to have been dimly recognized by those Jews who maintained that God, Gods intellect, and the things understood by God are identical. ...Thus, whether we conceive of nature under the attribute of thought, or under any other attribute, we shall find the same order, or one and the same chain of causes — that is, the same things follow in either case. ...Wherefore of things as they are of themselves, God is really the cause, inasmuch as he consists of infinite attributes."

"The being of substance does not appertain to the essence of man — in other words, substance does not constitute the actual being of man."

"God, or substance, consisting of infinite attributes, of which each expresses eternal and infinite essentiality, necessarily exists."

"You do not chop off a section of your imaginative substance and make a book specifically for children, for — if you are honest — you have no idea where childhood ends and maturity begins. It is all endless and all one."

"Things essentially incorporeal, because they are more excellent than all body and place, are every where, not with interval, but impartibly. Things essentially incorporeal are not locally present with bodies but are present with them when they please; by verging towards them so far as they are naturally adapted so to verge. They are not, however, present with them locally, but through habitude, proximity, and alliance. Things essentially incorporeal, are not present with bodies, by hypostasis and essence; for they are not mingled with bodies. But they impart a certain power which is proximate to bodies, through verging towards them. For tendency constitutes a certain secondary power proximate to bodies."

"The Divine Logos is God reflected in His own eternal Thought; in the Logos God is His own Object. This infinite Thought, the reflection and counterpart of God, subsisting in God as a Being or Hypostasis, and having a tendency to self-communication,—such is the Logos. The Logos is the Thought of God, not intermittent and precarious like human thought, but subsisting with the intensity of a personal form. The very expression seems to court the argument of Athenagoras, that since God could never have been ἀλογος, the Logos must have been not created but eternal."