（II：xl。）；　in　other　words；　of　knowing　things　by　the　third　kind　of　knowledge
  （see　Def。　in　II：xl。Note。ii。）；　whereof　accordingly　the　mind　（III：Def。i。）；　in
  so　far　as　it　is　eternal；　is　the　adequate　or　formal　cause　of　such　knowledge。
  Q。E。D。
  Note。…　In　proportion；　therefore；　as　a　man　is　more　potent　in　this　kind　of
  knowledge；　he　will　be　more　completely　conscious　of　himself　and　of　God；　in
  other　words；　he　will　be　more　perfect　and　blessed；　as　will　appear　more
  clearly　in　the　sequel。　But　we　must　here　observe　that；　although　we　are
  already　certain　that　the　mind　is　eternal；　in　so　far　as　it　conceives　things
  under　the　form　of　eternity；　yet；　in　order　that　what　we　wish　to　show　may　be
  more　readily　explained　and　better　understood；　we　will　consider　the　mind
  itself；　as　though　it　had　just　begun　to　exist　and　to　understand　things　under
  the　form　of　eternity；　as　indeed　we　have　done　hitherto；　this　we　may　do
  without　any　danger　of　error；　so　long　as　we　are　careful　not　to　draw　any
  conclusion；　unless　our　premisses　are　plain。
  Prop。　XXXII。　Whatsoever　we　understand　by　the　third　kind　of
  knowledge；　we　take　delight　in；　and　our　delight　is　accompanied　by
  the　idea　of　God　as　cause。
  Proof。…　From　this　kind　of　knowledge　arises　the　highest　possible　mental
  acquiescence；　that　is　（Def　of　the　Emotions：xxv。）；　pleasure；　and　this
  acquiescence　is　accompanied　by　the　idea　of　the　mind　itself　（V。　xxvii。）；　and
  consequently　（V：xxx。）　the　idea　also　of　God　as　cause。　Q。E。D。
  Corollary。…　From　the　third　kind　of　knowledge　necessarily　arises　the
  intellectual　love　of　God。　From　this　kind　of　knowledge　arises　pleasure
  accompanied　by　the　idea　of　God　as　cause；　that　is　（Def。　of　the　Emotions：vi。）；
  the　love　of　God；　not　in　so　far　as　we　imagine　him　as　present　（V：xxix。）；　but
  in　so　far　as　we　understand　him　to　be　eternal；　this　is　what　I　call　the
  intellectual　love　of　God。
  Prop。　XXXIII。　The　intellectual　love　of　God；
  which　arises　from　the　third　kind　of　knowledge；
  is　eternal。
  Proof。…　The　third　kind　of　knowledge　is　eternal　（V：xxxi。；　I：Ax。iii。）；
  therefore　（by　the　same　Axiom）　the　love　which　arises　therefrom　is　also
  necessarily　eternal。　Q。E。D。
  Note。…　Although　this　love　towards　God　has　（by　the　foregoing　Prop。）　no
  beginning；　it　yet　possesses　all　the　perfections　of　love；　just　as　though　it
  had　arisen　as　we　feigned　in　the　Coroll。　of　the　last　Prop。　Nor　is　there　here
  any　difference；　except　that　the　mind　possesses　as　eternal　those　same
  perfections　which　we　feigned　to　accrue　to　it；　and　they　are　accompanied　by
  the　idea　of　God　as　eternal　cause。　If　pleasure　consists　in　the　transition　to
  a　greater　perfection；　assuredly　blessedness　must　consist　in　the　mind　being
  endowed　with　perfection　itself。
  Prop。　XXX。IV。　The　mind　is；　only　while　the　body
  endures；　subject　to　those　emotions　which　are
  attributable　to　passions。
  Proof。　Imagination　is　the　idea　wherewith　the　mind　contemplates　a　thing　as
  present　（II：xvii。Note）；　yet　this　idea　indicates　rather　the　present
  disposition　of　the　human　body　than　the　nature　of　the　external　thing
  （II：xvi。Coroll。ii。）。　Therefore　emotion　（see　general　Def。　of　Emotions）
  is　imagination；　in　so　far　as　it　indicates　the　present　disposition　of　the
  body；　therefore　（V：xxi。）　the　mind　is；　only　while　the　body　endures；　subject
  to　emotions　which　are　attributable　to　passions。　Q。E。D。
  Corollary。…　Hence　it　follows　that　no　love　save　intellectual　love　is　eternal。
  Note。…　If　we　look　to　men's　general　opinion；　we　shall　see　that　they　are
  indeed　conscious　of　the　eternity　of　their　mind；　but　that　they　confuse
  eternity　with　duration；　and　ascribe　it　to　the　imagination　or　the　memory
  which　they　believe　to　remain　after　death。
  Prop。　XXXV。　God　loves　himself　with
  an　infinite　intellectual　love。
  Proof。…　God　is　absolutely　infinite　（I：Def。vi。）；　that　is　（II：Def。vi。）；　the
  nature　of　God　rejoices　in　infinite　perfection；　and　such　rejoicing　is
  （II：iii。）　accompanied　by　the　idea　of　himself；　that　is　（I：xi。　and　I：Def。i。）；
  the　idea　of　his　own　cause：　now　this　is　what　we　have　（in　V：xxxii。Coroll。）
  described　as　intellectual　love。
  Prop。　XXXVI。　The　intellectual　love　of　the　mind　towards　God　is
  that　very　love　of　God　whereby　God　loves　himself；　not　in　so　far　as
  he　is　infinite；　but　in　so　far　as　he　can　be　explained　through
  the　essence　of　the　human　mind　regarded　under　the　form　of
  eternity；　in　other　words；　the　intellectual　love　of　the　mind　towards
  God　is　part　of　the　infinite　love　wherewith　God　loves　himself。
  Proof。…　（1）　This　love　of　the　mind　must　be　referred　to　the　activities　of　the
  mind　（V：xxxii。Coroll。　and　III：iii。）；　it　is　itself；　indeed；　an　activity
  whereby　the　mind　regards　itself　accompanied　by　the　idea　of　God　as　cause
  （V：xxxii。&Coroll。）；　that　is　（I：xxv。Coroll。　and　II：xi。Coroll。）；　an　activity
  whereby　God；　in　so　far　as　he　can　be　explained　through　the　human　mind；
  regards　himself　accompanied　by　the　idea　of　himself；　therefore　（by　the　last
  Prop。）；　this　love　of　the　mind　is　part　of　the　infinite　love　wherewith　God
  loves　himself。　Q。E。D。
  Corollary。…　Hence　it　follows　that　God；　in　so　far　as　he　loves　himself；　loves
  man；　and；　consequently；　that　the　love　of　God　towards　men；　and　the
  intellectual　love　of　the　mind　towards　God　are　identical。
  Note。…　From　what　has　been　said　we　clearly　understand；　wherein　our　salvation；
  or　blessedness；　or　freedom；　consists：　namely；　in　the　constant　and　eternal
  love　towards　God；　or　in　God's　love　towards　men。　This　love　or　blessedness　is；
  in　the　Bible；　called　Glory　and　not　undeservedly。　For　whether　this　love　be
  referred　to　God　or　to　the　mind；　it　may　rightly　be　called　acquiescence　of
  spirit；　which　（Def。　of　the　Emotions：xxv。；　and　xxx。）　is　not　really
  distinguished　from　glory。　In　so　far　as　it　is　referred　to　God；　it　is
  （V：xxxv。）　pleasure；　if　we　may　still　use　that　term；　accompanied　by　the　idea
  of　itself；　and；　in　so　far　as　it　is　referred　to　the　mind；　it　is　the　same
  （V：xxvii。）。
  Again；　since　the　essence　of　our　mind　consists　solely　in　knowledge；　whereof
  the　beginning　and　the　foundation　is　God　（I：xv。；　&II：xlvii。Note）；　it　becomes
  clear　to　us；　in　what　manner　and　way　our　mind；　as　to　its　essence　and
  existence；　follows　from　the　divine　nature　and　constantly　depends　on　God。　I
  have　thought　it　worth　while　here　to　call　attention　to　this；　in　order　to　show
  by　this　example　how　the　knowledge　of　particular　things；　which　I　have　called
  intuitive　or　of　the　third　kind　（II：xl。Note。ii。）；　is　potent；　and　more
  powerful　than　the　universal　knowledge；　which　I　have　styled　knowledge　of　the
  second　kind。　For；　although　in　Part　I　showed　in　general　terms；　that　all
  things　（and　consequently；　also；　the　human　mind）　depend　as　to　their　essence
  and　existence　on　God；　yet　that　demonstration；　though　legitimate　and　placed
  beyond　the　chances　of　doubt；　does　not　affect　our　mind　so　much；　as　when　the
  same　conclusion　is　derived　from　the　actual　essence　of　some　particular　thing；
  which　we　say　depends　on　God。
  Prop。　XXXVII。　There　is　nothing　in　nature；
  which　is　contrary　to　this　intellectual　love；
  or　which　can　take　it　away。
  Proof。…　This　intellectual　love　follows　necessarily　from　the　nature　of　the
  mind；　in　so　far　as　the　latter　is　regarded　through　the　nature　of　God　as　an
  eternal　truth　（V：xxxiii。　and　V：xxix。）。　If；　therefore；　there　should　be
  anything　which　would　be　contrary　to　this　love；　that　thing　would　be
  contrary　to　that　which　is　true；　consequently；　that；　which　should　be　able　to
  take　away　this　love；　would　cause　that　which　is　true　to　be　false；　an　obvious
  absurdity。　Therefore　there　is　nothing　in　nature　which；　&c。　Q。E。D。
  Note。…　The　Axiom　of　Part　IV。　has　reference　to　particular　things；　in　so　far
  as　they　are　regarded　in　relation　to　a　given　time　and　place：　of　this；　I
  think；　no　one　can　doubt。
  Prop。　XXXVIII。　In　proportion　as　the　mind　understands　more
  things　by　the　second　and　third　kind　of　knowledge；　it　is　less
  subject　to　those　emotions　which　are　evil；　and　stands　in　less
  fear　of　death。
  Proof。…　The　mind's　essence　consists　in　knowledge　（II：xi。）；　therefore；　in
  proportion　as　the　mind　understands　more　things　by　the　second　and　third　kinds
  of　knowledge；　the　greater　will　be　the　part　of　it　that　endures　（V：xxix。　and
  V：xxiii。）；　and；　consequently　（by　the　last　Prop。）；　the　greater　will　be　the
  part　that　is　not　touched　by　the　emotions；　which　are　contrary　to　our　nature；
  or　in　other　words；　evil　（IV：xxx。）。　Thus；　in　proportion　as　the　mind
  understands　more　things　by　the　second　and　third　kinds　of　knowledge；　the
  greater　will　be　the　part　of　it；　that　remains　unimpaired；　and；　consequently；
  less　subject　to　emotions；　&c。　Q。E。D。
  Note。…　Hence　we　understand　that　point　which　I　touched　on　in　IV：xxxix。Note；
  and　which　I　promised　to　explain　in　this　Part；　namely；　th