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

AND with respect to God's being glorified in this respect, that those perfections wherein his glory consists, are exercised and expressed in their proper and corresponding effects; ⟨p. 34⟩as his wisdom in wise designs and well-contrived works,—his power in great effects—his justice in acts of righteousness—his goodness in communicating happiness; and so his showing forth the glory of his own nature, in its being exercised, exhibited, communicated, known, and esteemed: his having delight herein does not argue that his pleasure or happiness is not in himself, and his own glory; but the contrary. This is the necessary consequence of his delighting in the glory of his nature, that he delights in the emanation and effulgence of it.

AND with respect to God's being glorified in this respect, that those perfections wherein his glory consists, are exercised and expressed in their proper and corresponding effects; ⟨p. 34⟩as his wisdom in wise designs and well-contrived works,—his power in great effects—his justice in acts of righteousness—his goodness in communicating happiness; and so his shewing forth the glory of his own nature, in its being exercised, exhibited, communicated, known, and esteemed: his having delight herein does not argu• that his pleasure or happiness is not in himself, and his own glory; but the contrary. This is the necessary consequence of his delighting in the glory of his nature, that he delights in the emanation and effulgence of it.

NOR do any of these things argue any dependence in God on the creature for happiness. Tho' he has real pleasure in the creature's holiness and happiness; yet this is not properly any pleasure which he receives from the creature. For these things are what he gives the creature. They are wholly and entirely from him. Therefore they are nothing that they give to God by which they add to him. His rejoicing therein, is rather a rejoicing in his own acts, and his own glory expressed in those acts, than a joy derived from the creature. God's joy is dependent on nothing besides his own act, which he exerts with an absolute and independent power. And yet, in some sense it can be truly said that God has the more delight and pleasure for the holiness and happiness of his creatures. Because God would be less happy, if he was less good: or if he had not that perfection of nature which consists in a propensity of nature to diffuse of his own fullness. And he would be less happy, if it were possible for him to be hindered in the exercise of his goodness, and his other perfections in their proper effects. But he has complete happiness, because he has these perfections, and can't be hindered in exercising and displaying them in their proper effects. And this surely is not thus, because he is dependent; but because he is independent on any other that should hinder him.