, in proportion as
it is associated with a greater number of other images.

Proof.--In proportion as an image is associated with a greater
number of other images, so (II. xviii.) are there more causes
whereby it can be aroused. Q.E.D.

PROP. XIV. The mind can bring it about, that all bodily
modifications or images of things may be referred to the idea of
God.

Proof.--There is no modification of the body, whereof the mind
may not form some clear and distinct conception (V. iv.);
wherefore it can bring it about, that they should all be referred
to the idea of God (I. xv.). Q.E.D.

PROP. XV. He who clearly and distinctly understands himself and
his emotions loves God, and so much the more in proportion as he
more understands himself and his emotions.

Proof.--He who clearly and distinctly understands himself and
his emotions feels pleasure (III. liii.), and this pleasure is
(by the last Prop.) accompanied by the idea of God; therefore
(Def. of the Emotions, vi.) such an one loves God, and (for the
same reason) so much the more in proportion as he more
understands himself and his emotions. Q.E.D.

PROP. XVI. This love towards God must hold the chief place in
the mind.

Proof.--For this love is associated with all the modifications
of the body (V. xiv.) and is fostered by them all (V. xv.);
therefore (V. xi.), it must hold the chief place in the mind.
Q.E.D.

PROP. XVII. God is without passions, neither is he affected by
any emotion of pleasure or pain.

Proof.--All ideas, in so far as they are referred to God, are
true (II. xxxii.), that is (II. Def. iv.) adequate; and
therefore (by the general Def. of the Emotions) God is without
passions. Again, God cannot pass either to a greater or to a
lesser perfection (I. xx. Coroll. ii.); therefore (by Def. of
the Emotions, ii. iii.) he is not affected by any emotion of
pleasure or pain.

Corollary.--Strictly speaking, God does not love or hate
anyone. For God (by the foregoing Prop.) is not affected by any
emotion of pleasure or pain, consequently (Def. of the Emotions,
vi. vii.) he does not love or hate anyone.

PROP. XVIII. No one can hate God.

Proof.--The idea of God which is in us is adequate and perfect
(II. xlvi. xlvii.); wherefore, in so far as we contemplate God,
we are active (III. iii.); consequently (III. lix.) there can be
no pain accompanied by the idea of God, in other words (Def. of
the Emotions, vii.), no one can hate God. Q.E.D.