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

1. WHEN any does good to another from confined self-love, that is opposite to a general benevolence. This kind of self love is properly called selfishness. In some sense, the most benevolent generous person in the world, seeks his own happiness in doing good to others; because he places his happiness in their good. His mind is so enlarged as to take them, as it were, into himself. Thus when they are happy he feels it, he partakes with them, and is happy in their happiness. This is so far from being inconsistent with the freeness of beneficence, that on the contrary, free benevolence and kindness consists in it. The most free beneficence that can be in men, is doing good, not from a confined selfishness, but from a disposition to general benevolence, or love to beings in general.

1. WHEN any does good to another from confined self-love, that is opposite to a general benevolence. This kind of self love is properly call'd selfishness. In some sense, the most benevolent generous person in the world, seeks his own happiness in doing good to others; because he places his happiness in their good. His mind is so enlarged as to take them, as it were, into himself. Thus when they are happy he feels it, he partakes with them, and is happy in their happiness. This is so far from being inconsistent with the freeness of beneficence, that on the contrary, free benevolence and kindness consists in it. The most free beneficence that can be in men, is doing good, not from a confined selfishness, but from a disposition to general benevolence, or love to beings in general.

BUT now, with respect to the divine being, there is no such thing as such confined selfishness in him, or a love to himself, opposite to general benevolence. It is impossible, because he comprehends all entity, and all excellence in his own essence. The first Being, the eternal and infinite Being, is in effect, Being in general; and comprehends ⟨p. 48⟩universal existence, as was observed before. God in his benevolence to his creatures, can't have his heart enlarged in such a manner as to take in beings that he finds, who are originally out of himself, distinct and independent. This can't be in an infinite being, who exists alone from eternity. But he, from his goodness, as it were enlarges himself in a more excellent and divine manner. This is by communicating and diffusing himself; and so instead of finding, making objects of his benevolence: not by taking into himself what he finds distinct from himself, and so partaking of their good, and being happy in them; but by flowing forth, and expressing himself in them, and making them to partake of him, and rejoicing in himself expressed in them, and communicated to them.