  Spinoza is aware that this will be received with great resistance. The possible objection he imagines is that since Extension is divisible by its very nature then, if Extension were an attribute of God, God would be divisible. God, of course, cannot be divisible, for then he would not be infinite. In the Scholium to 1P15 he shows the ensuing contradictions if one holds Extension to be by its very nature divisible. It is important for him to show that Extension cannot imply divisibility in answer to possible objectors holding traditional views. Moreover, he has just shown that there is only one substance, which is indivisible (1P12 and 1P13), and so whatever attributes it has, none of them can imply divisibility in the only substance. Spinoza then shows that if Extension is an attribute, it is applicable to God, and there is no danger of that implying any real division in the substance. One important result of this is that what appear to be individuated bodies cannot be really individuated in the Cartesian sense of implying real distinction and the existence of multiple substances. Rather, what appear to be individuated bodies are only modes of substance under the attribute of  Extension.[10]  Only in Part Two does Spinoza show that Extension (as well as Thought) are in fact attributes of God: “Thought is an attribute of God, or [sive] God is a thinking thing” (2P1) and “Extension is an attribute of God, or [sive] God is an extended thing” (2P2).