  Spinoza then, is distinguishing between that which gives us knowledge of God, or better yet, through which God can be known—Thought and Extension—and things that can be said of God, that is, adjectival, but give us no knowledge—what he terms propria. This is explained most explicitly in Chapter VII of the Short Treatise. The difference Spinoza wishes to draw between these is that although these traditional divine attributes can be said of God, they do not teach us anything about what God is really like. An analysis of these traditional attributes (propria) shows them either to be said of God when considering all of the attributes or to be only modes of attributes. For example, Spinoza claims that when statements such as that “God is one,” “eternal” and “immutable” are said of God, they are said “in consideration of all his attributes.” On the other hand, something like “omniscience” is only a mode of an attribute, since it is only said of God when he is conceived through, or considered under, the attribute of Thought. That is, only when God is thought of as a thinking thing, can he be said to be omniscient. Similarly, when God is said to be “omnipresent,” it is only when he is conceived of through Extension. In the Ethics though, Spinoza does away with the talk of propria and does not accord them really any status as such.