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

WHEN God from time to time speaks of showing mercy, and exercising goodness and promoting his people's happiness for his name's sake, we can't understand it as of a merely subordinate end. How absurd would it be to say, that he promotes their happiness for his name's sake, in subordination to their good; and that his name may be exalted only for their sakes, as a means of promoting their happiness! especially when such expressions as these are used, "For mine own sake, even for mine own sake will I do it, for how should my name be polluted?" and "Not for your sakes do I this, but for my holy name's sake".

WHEN God from time to time speaks of shewing mercy, and exercising goodness and promoting his people's happiness for his name's sake, we can't understand it as of a meerly subordinate end. How absurd would it be to say, that he promotes their happiness for his name's sake, in subordination to their good; and that his name may be exalted only for their sakes, as a means of promoting their happiness! especially when such expressions as these are used, "For mine own sake, even for mine own sake will I do it, for how should my name be polluted?" and "Not for your sakes do I this, but for my holy name's sake".

AGAIN, 'tis represented as tho' God's people had their existence, at least as God's people, for God's name's sake. God's redeeming or purchasing them, that they might be his people, for his name, implies this. As in that passage mentioned before, 2 Sam. 7. 23.—"Thy people Israel, whom God went to redeem for a people to himself, and to make him a name". So God's making them a people for his name, is implied in Jer. 13. 11. "For as the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel &c.—that they may be unto me for a people, and for a name." Act. ⟨p. 78⟩