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

FROM what has been said it appears, that the pleasure that God hath in those things which have been mentioned, is rather a pleasure in diffusing and communicating to the creature, than in receiving from the creature. Surely, 'tis no argument of indigence in God, that he is inclined to communicate of his infinite fullness. 'Tis no argument of the emptiness or deficiency of a fountain, that it is inclined to overflow.—Another thing signified by these expressions of scripture is, that nothing that is from the creature, adds to or alters God's happiness, as tho' it were changeable either by increase or diminution. Nor does any thing that has been advanced in the least suppose or infer that it does, or is it in the least inconsistent with the eternity, and most absolute immutability of God's pleasure and happiness.—For tho' these communications of God, these exercises, operations, effects and expressions of his glorious perfections, which God rejoices in, are in time; yet his joy in them is without beginning or change. They were always equally present in the divine mind. He beheld them with equal clearness certainty and fullness in every respect, as he doth now. They were always equally present; as with him there is no variableness or succession. He ever beheld and enjoyed them perfectly in his own independent and immutable power and will. And his view of, and joy in them is eternally, absolutely perfect unchangeable and independent. It can't be added to or diminished by the power or will of any creature: nor is in the least dependent on any thing mutable or contingent.

FROM what has been said it appears, that the pleasure that God hath in those things which have been mentioned, is rather a pleasure in diffusing and communicating to the creature, than in receiving from the creature. Surely, 'tis no argument of indigence in God, that he is inclined to communicate of his infinite fulness. 'Tis no argument of the emptiness or deficiency of a fountain, that it is inclined to overflow.—Another thing signified by these expressions of scripture is, that nothing that is from the creature, adds to or alters God's happiness, as tho' it were changeable either by encrease or diminution. Nor does any thing that has been advanced in the least suppose or infer that it does, or is it in the least inconsistent with the eternity, and most absolute immutability of God's pleasure and happiness.—For tho' these communications of God, these exercises, operations, effects and expressions of his glorious perfections, which God rejoyces in, are in time; yet his joy in them is without beginning or change. They were always equally present in the divine mind. He beheld them with equal clearness certainty and fulness in every respect, as he doth now. They were always equally present; as with him there is no variableness or succession. He ever beheld and enjoyed them perfectly in his own independent and immutable power and will. And his view of, and joy in them is eternally, absolutely perfect unchangeable and independent. It can't be added to or diminished by the power or will of any creature: nor is in the least dependent on any thing mutable or contingent.