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

AND with respect to the fourth and last particular, viz. God's being disposed to an abundant communication, and glorious emanation of that infinite fullness of good which he possesses in himself; as of his own knowledge, excellency, and happiness, in the manner which he does; if we thoroughly and properly consider the matter, it will appear, that herein also God makes himself his end, in such a sense, as plainly to manifest and testify a supreme and ultimate regard to himself.

AND with respect to the fourth and last particular, viz. God's being disposed to an abundant communication, and glorious emanation of that infinite fulness of good which he possesses in himself; as of his own knowledge, excellency, and happiness, in the manner which he does; if we thoro'ly and properly consider the matter, it will appear, that herein also God makes himself his end, in such a sense, as plainly to manifest and testify a supreme and ultimate regard to himself.

MERELY in this disposition to diffuse himself, or to cause an emanation of his glory and fullness, which is prior to the existence of any other being, and is to be considered as the inciting cause of creation, or giving existence to other beings, God can't so properly be said to make the creature his end, as himself.—For the creature is not as yet considered as existing. This disposition or desire in God, must be prior to the existence of the creature, even in intention and foresight. For it is a disposition that is the original ground of the existence of the creature; and even of the future intended and foreseen existence of the creature.—God's love, or benevolence, as it respects the creature, may be taken either in a larger, or stricter sense. In a larger sense it may signify nothing diverse from that good disposition in his nature to communicate of his own fullness in general; as his knowledge, his holiness, and happiness; and to give creatures existence in order to it. This may be called benevolence ⟨p. 27⟩or love, because it is the same good disposition that is exercised in love: 'Tis the very fountain from whence love originally proceeds, when taken in the most proper sense; and it has the same general tendency and effect in the creature's well-being.—But yet this can't have any particular present or future created existence for its object; because it is prior to any such object, and the very source of the futurition of the existence of it. Nor is it really diverse from God's love to himself; as will more clearly appear afterwards.