And, indeed, we here understand by modes the same with what we elsewhere designate attributes or qualities. But when we consider substance as affected or varied by them, we use the term modes; when from this variation it may be denominated of such a kind, we adopt the term qualities [to designate the different modes which cause it to be so named]; and, finally, when we simply regard these modes as in the substance, we call them attributes. Accordingly, since God must be conceived as superior to change, it is not proper to say that there are modes or qualities in him, but simply attributes; and even in created things that which is found in them always in the same mode, as existence and duration in the thing which exists and endures, ought to be called attribute and not mode or quality.

That some attributes exist in the things to which they are attributed, and others only in our thought; and what duration and time are.