E5P36S
Scholium — Part V
Latin
Ex his clare intelligimus qua in re nostra salus seu beatitudo seu libertas consistit nempe in constanti et æterno erga Deum amore sive in amore Dei erga homines. Atque hic amor seu beatitudo in sacris codicibus gloria appellatur nec immerito. Nam sive hic amor ad Deum referatur sive ad mentem, recte animi acquiescentia quæ revera a gloria (per 25 et 30 affectuum definitiones) non distinguitur, appellari potest. Nam quatenus ad Deum refertur, est (per propositionem 35 hujus) lætitia, liceat hoc adhuc vocabulo uti, concomitante idea sui ut et quatenus ad mentem refertur (per propositionem 27 hujus). Deinde quia nostræ mentis essentia in sola cognitione consistit cujus principium et fundamentum Deus est (per propositionem 15 partis I et scholium propositionis 47 partis II) hinc perspicuum nobis fit quomodo et qua ratione mens nostra secundum essentiam et existentiam ex natura divina sequatur et continuo a Deo pendeat; quod hic notare operæ pretium duxi ut hoc exemplo ostenderem quantum rerum singularium cognitio quam intuitivam sive tertii generis appellavi (vide II scholium propositionis 40 partis II) polleat potiorque sit cognitione universali quam secundi generis esse dixi. Nam quamvis in prima parte generaliter ostenderim omnia (et consequenter mentem etiam humanam) a Deo secundum essentiam et existentiam pendere, illa tamen demonstratio tametsi legitima sit et extra dubitationis aleam posita, non ita tamen mentem nostram afficit quam quando id ipsum ex ipsa essentia rei cujuscunque singularis quam a Deo pendere dicimus, concluditur.
English (Elwes 1883)
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.
Modern English
From what has been said we clearly understand wherein our salvation, blessedness, or freedom consists: namely, in a constant and eternal love toward God, or in God's love toward human beings. This love or blessedness is called glory in the sacred writings, and not without reason. For whether this love is referred to God or to the mind, it can rightly be called mental acquiescence, which is not really distinct from glory (E3DA25). Insofar as it is referred to God, it is joy, if we may still use that word, accompanied by the idea of itself (E5P35), and insofar as it is referred to the mind, the same holds (E5P27).
Again, since the essence of our mind consists solely in knowledge, of which God is the beginning and foundation (E1P15), it becomes clear to us in what manner and by what principle our mind follows from the divine nature as to both its essence and its existence, and depends on God continually. I thought it worth noting this here to show by this example how much the knowledge of particular things — which I have called intuitive or of the third kind (E2P40S2) — achieves, and how much more powerful it is than the universal knowledge I have called knowledge of the second kind. For although in the first part I showed in general terms that all things, including the human mind, depend on God as to both essence and existence, that demonstration, though legitimate and placed beyond all doubt, does not affect our mind as much as when this same conclusion is drawn from the actual essence of some particular thing which we say depends on God.