Corollary.--Love towards God cannot be turned into hate.

Note.--It may be objected that, as we understand God as the
cause of all things, we by that very fact regard God as the cause
of pain. But I make answer, that, in so far as we understand the
causes of pain, it to that extent (V. iii.) ceases to be a
passion, that is, it ceases to be pain (III. lix.); therefore,
in so far as we understand God to be the cause of pain, we to
that extent feel pleasure.

PROP. XIX. He, who loves God, cannot endeavour that God should
love him in return.

Proof.--For, if a man should so endeavour, he would desire (V.
xvii. Coroll.) that God, whom he loves, should not be God, and
consequently he would desire to feel pain (III. xix.); which is
absurd (III. xxviii.). Therefore, he who loves God, &c. Q.E.D.

PROP. XX. This love towards God cannot be stained by the emotion
of envy or jealousy: contrariwise, it is the more fostered, in
proportion as we conceive a greater number of men to be joined to
God by the same bond of love.

Proof.--This love towards God is the highest good which we can
seek for under the guidance of reason (IV. xxviii.), it is common
to all men (IV. xxxvi.), and we desire that all should rejoice
therein (IV. xxxvii.); therefore (Def. of the Emotions, xxiii.),
it cannot be stained by the emotion envy, nor by the emotion of
jealousy (V. xviii. see definition of Jealousy, III. xxxv. note);
but, contrariwise, it must needs be the more fostered, in
proportion as we conceive a greater number of men to rejoice
therein. Q.E.D.

Note.--We can in the same way show, that there is no emotion
directly contrary to this love, whereby this love can be
destroyed; therefore we may conclude, that this love towards God
is the most constant of all the emotions, and that, in so far as
it is referred to the body, it cannot be destroyed, unless the
body be destroyed also. As to its nature, in so far as it is
referred to the mind only, we shall presently inquire.

I have now gone through all the remedies against the
emotions, or all that the mind, considered in itself alone, can
do against them. Whence it appears that the mind's power over
the emotions consists:----

I. In the actual knowledge of the emotions (V. iv. note).

II. In the fact that it separates the emotions from the
thought of an external cause, which we conceive confusedly (V.
ii. and V. iv. note).

III. In the fact, that, in respect to time, the emotion