It must be considered, then, that God loves Himself with a necessary love, and that thus He loves what in Him represents or contains greater perfection more than what contains less so much so that if we wish to suppose an intelligible mind to be a thousand times more perfect than an intelligible body, the love by which God loves Himself would necessarily be a thousand times greater for the intelligible mind than for the intelligible body; for God's love is necessarily proportionate to the order among the intelligible beings He contains, since He necessarily loves His own perfections.