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

THESE at first view may appear to be entirely distinct things: but if we more closely consider the matter, they will all appear to be one thing, in a variety of views and relations. They are all but the emanation of God's glory; or the excellent brightness and fullness of the divinity diffused, overflowing, and as it were enlarged; or in one word, existing ad extra. God's exercising his perfection to produce a proper effect, is not distinct from the emanation or communication of his fullness: for this is the effect, viz. his fullness communicated, and the producing this effect is the communication of his fullness; and there is nothing in this effectual exerting of God's perfection, but the emanation of God's internal glory. The emanation or communication, is of the internal glory or fullness of God, as it is. Now God's internal glory, as it is in God, is either in his understanding, ⟨p. 108⟩or will. The glory or fullness of his understanding, is his knowledge. The internal glory and fullness of God, which we must conceive of as having its special seat in his will, is his holiness and happiness. The whole of God's internal good or glory, is in these three things, viz. his infinite knowledge; his infinite virtue or holiness, and his infinite joy and happiness. Indeed there are a great many attributes in God, according to our way of conceiving or talking of them: but all may be reduced to these; or to the degree, circumstances and relations of these. We have no conception of God's power, different from the degree of these things, with a certain relation of them to effects. God's infinity is not so properly a distinct kind of good in God, but only expresses the degree of the good there is in him. So God's eternity is not a distinct good; but is the duration of good. His immutability is still the same good, with a negation of change. So that, as I said, the fullness of the God-head is the fullness of his understanding, consisting in his knowledge, and the fullness of his will, consisting in his virtue and happiness. And therefore the external glory of God consists in the communication of these. The communication of his knowledge is chiefly in giving the knowledge of himself: for this is the knowledge in which the fullness of God's understanding chiefly consists.

THESE at first view may appear to be entirely distinct things: but if we more closely consider the matter, they will all appear to be one thing, in a variety of views and relations. They are all but the emanation of God's glory; or the excellent brightness and fulness of the divinity diffused, overflowing, and as it were enlarged; or in one word, existing ad extra. God's exercising his perfection to produce a proper effect, is not distinct from the emanation or communication of his fulness: for this is the effect, viz. his fulness communicated, and the producing this effect is the communication of his fulness; and there is nothing in this effectual exerting of God's perfection, but the emanation of God's internal glory. The emanation or communication, is of the internal glory or fulness of God, as it is. Now God's internal glory, as it is in God, is either in his understanding,