[Footnote 74: One of the most capable metaphysicians I have personally known was an inferior stone-mason.] [Footnote 75: It was not merely the orthodoxy of past ages that saw virtual Atheism in the position of Spinoza. Jacobi expressly and constantly maintained that Spinozism and Atheism came to the same thing. A God who is not outside the world, he argued, is as good as no God. At the same time, he admitted that the understanding had no escape from the logical demonstration of the impossibility of a personal God; and that the Theist must throw himself "overhead into the depths of faith." See Pünjer's "History of the Christian Philosophy of Religion," Eng. tr., p. 632.] "The logic of Spinoza was directed to the demonstration of one substance with infinite attributes, for which one substance with infinite attributes he had as equivalent the name of 'God.' Some who have since followed Spinoza, have agreed in his one substance, but have denied the possibility of infinite attributes. Attributes or qualities, they urge, are attributes of the finite or conditioned, and you cannot have attributes of substance except as attributes of its modes. You have in this distinction the division line between Spinozism and Atheism. Spinoza recognises infinite intelligence; but Atheism cannot conceive intelligence except in relation, as quality of the conditioned, and not as the essence of the absolute. Spinoza, however, denied the doctrine of freewill, as with him all phenomena are of God; so he rejects the ordinary notions of good and evil."[76] [Footnote 76: Pamphlet on "Heresy: its Utility and Morality. A Plea and a Justification," 3rd. ed. p. 35.]