Two dissertations, I. Concerning the end for which God created the world. II. The…

Answer 1. MANY have wrong notions of God's happiness, as resulting from his absolute self-sufficiency, independence, and immutability. Tho' it be true, that God's glory and happiness are in and of himself, are infinite and can't be added to, unchangeable for the whole and every part of which he is perfectly independent of the creature; ⟨p. 33⟩yet it don't hence follow, nor is it true, that God has no real and proper delight, pleasure or happiness, in any of his acts or communications relative to the creature; or effects he produces in them; or in any thing he sees in the creatures qualifications, dispositions, actions and state. God may have a real and proper pleasure or happiness in seeing the happy state of the creature: yet this may not be different from his delight in himself; being a delight in his own infinite goodness; or the exercise of that glorious propensity of his nature to diffuse and communicate himself, and so gratifying this inclination of his own heart.—This delight which God has in his creature's happiness, can't properly be said to be what God receives from the creature. For 'tis only the effect of his own work in, and communications to the creature; in making it, and admitting it to a participation of his fullness. As the sun receives nothing from the jewel that receives its light, and shines only by a participation of its brightness.

Answer 1. MANY have wrong notions of God's happiness, as resulting from his absolute self-sufficience, independence, and immutability. Tho' it be true, that God's glory and happiness are in and of himself, are infinite and can't be added to, unchangeable for the whole and every part of which he is perfectly independent of the creature; ⟨p. 33⟩yet it don't hence follow, nor is it true, that God has no real and proper delight, pleasure or happiness, in any of his acts or communications relative to the creature; or effects he produces in them; or in any thing he sees in the creatures qualifications, dispositions, actions and state. God may have a real and proper pleasure or happiness in seeing the happy state of the creature: yet this may not be different from his delight in himself; being a delight in his own infinite goodness; or the exercise of that glorious propensity of his nature to diffuse and communicate himself, and so gratifying this inclination of his own heart.—This delight which God has in his creature's happiness, can't properly be said to be what God receives from the creature. For 'tis only the effect of his own work in, and communications to the creature; in making it, and admiting it to a participation of his fulness. As the sun receives nothing from the jewel that receives its light, and shines only by a participation of its brightness.