  The important steps that will allow Spinoza to claim that Extension can be an attribute of God are the following. He defines God as a substance consisting of infinite attributes  (1D6).[9]  He shows that substances cannot share attributes (1P5), that every substance is infinite (1D8), that a single substance can have several attributes (1P10schol), and that an infinite substance exists (1P11). With an eye towards specifically establishing Extension as a divine attribute, he claims in 1P12: “No attribute of a substance can be truly conceived from which it follows that the substance can be divided.” In 1P13, he states: “A substance which is absolutely infinite is indivisible,” and in the corollary, he makes the point especially clear with respect to Extension: “From these propositions it follows that no substance, and consequently no corporeal substance, insofar as it is a substance, is divisible.” In 1P14, he establishes that there is only one substance (or rather, that there are no created substances). Finally in 1P15 he claims: “Whatever is, is in God, and nothing can be or be conceived without God.” With this, the stage is set for Extension being a divine attribute or applicable to God, if in fact it is a genuine attribute (which is established only in Part Two).