24. All the goodness of the creature doth formally consist in its threefold relation to God, viz. 1. In the impresses of God as its first Efficient or Creator; as it is his image, or the effect and demonstration of his perfections, viz. his infinite power, wisdom, and goodness. 2. In its conformity to his directions, or governing laws, and so in its order and obedience. 3. And in its aptitude and tendency to God as its final cause, even to the demonstration of his glory, and the complacency of his will.
25. All creative good is therefore derivative, dependent, contingent, finite, secondary, from God, by God, and to God, receiving its form and measure from its respect to him.
26. Yet as it may be subordinately from man, as the principle of his own actions, and by man as a subordinate ruler of himself or others, and to man as a subordinate end; so there is accordingly a subordinate sort of goodness, which is so denominated from these respects unto the creature, that is himself good, subordinately.
27. But all this subordinate goodness (_bonum a nobis, bonum per nos, bonum nobis_) is but analogically so; and dependently on the former sort of goodness, and is something in due subordination to it, and against it, nothing, that is, not properly good.
28. The best and excellentest creatures, in the foresaid goodness related to God, are most to be loved; and all according to the degree of their goodness, more than as good in relation to ourselves.
29. But seeing their goodness is formally their relation unto God, it followeth that they are loved primarily only for his sake, and consequently God's image or glory in them is first loved; and so the true love of any creature is but a secondary sort of the love of God.
30. The best being next to God is the universe, or whole creation, and therefore next him most to be loved by us.
31. The next in amiableness is the whole celestial society, Christ, angels, and saints.
32. The next, when we come to distinguish them, is Christ's own created, glorified nature in the person of the Mediator, because God's glory or image is most upon him.
33. The next in amiableness is the whole angelical society, or the orders of intellectual spirits above man.
34. The next is the spirits of the just made perfect, or the triumphant church of saints in heaven.
35. The next is all this lower world.
36. The next is the church in the world, or militant on earth.
37. The next are the particular kingdoms and societies of the world, (and so the churches,) according to their various degrees.
38. The next, under societies and multitudes, are those individual persons who are best in the three forementioned respects, whether ourselves or others. And thus, by the objects, should our love that is rational be diversified in degree, and that be loved best that is best.
39. The amiable image of God in man is (as hath oft been said): 1. Our natural image of God, or the image of his three essential properties as such, that is, our vital, active power, our intellect, and our will. 2. Our moral image, or the image of his said properties in their perfections, viz. our holiness, that is, our holy life or spiritual vivacity and active power, our holy light or wisdom, our holy wills or love. 3. Our relative image of God, or the image of his supereminency, dominion, or majesty; which is, 1. Common to man, in respect to the inferior creatures, that we are their owners, governors, and end (and benefactors); 2. Eminently in rulers of men, parents, and princes, who are analogically sub-owners, sub-rulers, and sub-benefactors to their inferiors, in various degrees. By which it is discernible what it is that we are to love in man, and with what variety of kinds and degrees of love, as the kinds and degrees of amiableness in the objects differ.
40. Even the sun, and moon, and frame of nature, the inanimates and brutes, must be loved in that degree compared to man, and to one another, as their goodness before described, that is, the impressions of the divine perfections, do more or less gloriously appear in them, and as they are adapted to him the ultimate end.
41. As God is in this life seen but darkly and as in a glass, so also proportionably to be loved; for our love cannot exceed our knowledge.
42. Yet it followeth not that we must love him only as he appeareth in his works, which demonstrate him as effects do their cause; for both by the said works improved by reason, and by his word, we know that he is before his works, and above them, and so distinct from them as to transcend, and comprehend, and cause them all, by a continual causality; and therefore he must accordingly be loved.
43. It greatly hindereth our love to God, when we overlook all the intermediate excellencies between him and us, which are much better, and therefore more amiable, than ourselves; such as are before recited.