And thus we see how the manifestation of God's glory to created understandings, and their seeing and knowing it, is not distinct from an emanation or communication of God's fullness, but clearly implied in it. Again, the communication of God's virtue or holiness, is principally in communicating the love of himself (which appears by what has before been observed.) And thus we see how, not only the creature's seeing and knowing God's excellence, but also supremely esteeming and loving him, belongs to the communication of God's fullness. And the communication of God's joy & happiness, consists chiefly in communicating to the creature, that happiness and joy, which consists in rejoicing in God, and in his glorious excellency; for in such joy God's own happiness does principally consist. And in these things, viz. in knowing God's excellency, loving God for it, and rejoicing in it; and in the exercise and expression of of these, consists God's honour and praise: so that these are clearly implied in that glory of God, which ⟨p. 109⟩consists in the emanation of his internal glory. And tho' we suppose all these things, which seem to be so various, are signified by that glory, which the scripture speaks of as the last end of all God's works; yet it is manifest there is no greater, and no other variety in it, than in the internal and essential glory of God itself. God's internal glory is partly in his understanding, and partly in his will. And this internal glory, as seated in the will of God, implies both his holiness and his happiness: both are evidently God's glory, according to the use of the phrase. So that as God's external glory is only the emanation of his internal glory, this variety necessarily follows. And again, it hence appears that here is no other variety or distinction, but what necessarily arises from the distinct faculties of the creature, to which the communication is made, as created in the image of God; even as having these two faculties of understanding and will. God communicates himself to the understanding of the creature, in giving him the knowledge of his glory; and to the will of the creature, in giving him holiness, consisting primarily in the love of God: and in giving the creature happiness, chiefly consisting in joy in God. These are the sum of that emanation of divine fullness called in scripture, the glory of God.
And thus we see how the manifestation of God's glory to created understandings, and their seeing and knowing it, is not distinct from an emanation or communication of God's fulness, but clearly implied in it. Again, the communication of God's vertue or holiness, is principally in communicating the love of himself (which appears by what has before been observed.) And thus we see how, not only the creature's seeing and knowing God's excellence, but also supreamly esteeming and loving him, belongs to the communication of God's fulness. And the communication of God's joy & happiness, consists chiefly in communicating to the creature, that happiness and joy, which consists in rejoicing in God, and in his glorious excellency; for in such joy God's own happiness does principally consist. And in these things, viz. in knowing God's excellency, loving God for it, and rejoicing in it; and in the exercise and expression of of these, consists God's honor and praise: so that these are clearly implied in that glory of God, which ⟨p. 109⟩consists in the emanation of his internal glory. And tho' we suppose all these things, which seem to be so various, are signified by that glory, which the scripture speaks of as the last end of all God's works; yet it is manifest there is no greater, and no other variety in it, than in the internal and essential glory of God itself. God's internal glory is partly in his understanding, and partly in his will. And this internal glory, as seated in the will of God, implies both his holiness and his happiness: both are evidently God's glory, according to the use of the phrase. So that as God's external glory is only the emanation of his internal glory, this variety necessarily follows. And again, it hence appears that here is no other variety or distinction, but what necessarily arises from the distinct faculties of the creature, to which the communication is made, as created in the image of God; even as having these two faculties of understanding and will. God communicates himself to the understanding of the creature, in giving him the knowledge of his glory; and to the will of the creature, in giving him holiness, consisting primarily in the love of God: and in giving the creature happiness, chiefly consisting in joy in God. These are the sum of that emanation of divine fulness called in scripture, the glory of God.
