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. 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., and 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. 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 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,