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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62059	A sermon preached at St. Paul's Covent-Garden upon Sunday the second of December, 1694 Being the day appointed by Their Majesties for a publick thanksgiving for the preservation of His Majesty from the dangers to which his royal person was exposed during his late expedition; and for his safe return to his people, and for the success of his forces by sea and land. Publish'd at the request of the parishioners. By John Swynfen, chaplain to the Right Honourable the Earl of Bradford, and lecturer at St. Magnus Church at the Bridge Foot. Imprimatur. Decemb. 14. 1694. C. Alston.	Swynfen, John, 1662-1728.	1695 (1695)	Wing S6289A; ESTC R221876	14,007	33

A SERMON PREACHED AT St. PAUL'S COVENT-GARDEN Upon Sunday the Second of December 1694. Being the Day Appointed by Their Majesties FOR A Publick THANKSGIVING For the Preservation of His Majesty from the Dangers to which his Royal Person was exposed during his late Expedition and for his safe Return to his People and for the Success of his Forces by Sea and Land Publish'd at the Request of the Parishioners By JOHN SWYNFEN Chaplain to the Right Honourable the Earl of Bradford and Lecturer at St. Magnus Church at the Bridge Foot IMPRIMATUR Decemb. 14. 1694. C. Alston LONDON Printed for Sam. Crouch at the Corner of Popes-Head-Alley next Cornhil 1695. TO THE PARISHIONERS OF Covent-Garden Gentlemen THE ensuing Discourse was not composed with any Design to be made Publick and therefore wanteth that Correctness of Stile and perhaps too that strict Coherence of Reasoning it ought otherwise to have had For which Reasons I ought in Prudence to have contented my self with that great Candor wherewith you were pleased to receive it and not to have run this needless Risque of exposing it to a more strict Examination But I was rather willing to Oblige you by complying with your Requests in this particular than be studiously careful for lesser matters And besides the Design of it being truly Good namely to Vindicate the Providence of God and to Assert its Influence in our late Happy Revolution I would hope it may not be altogether useless That it may obtain this End is and by the Grace of God always shall be the Hearty Prayer of Gentlemen Your most Humble and Faithful Servant JOHN SWYNFEN ERRATA Page 3. line 3. for then read it pag. 7. l. 7. for after read often pag. 23. l. 3. read unexpected Ezekiel XX. 44. And ye shall know that I am the Lord when I have wrought with you for my Name-sake not according to your wicked ways nor according to your corrupt doings O ye House of Israel saith the Lord. THese words having no great dependance upon the Context to Discourse thereupon would be wholly needless You may take the sense of them in this double Paraphrase Ye shall acknowledge my Deity and Providence when by freeing you from your present Slavery I shall desist from punishing you as your sins have deserved Or else thus The Deliverance from your Babylonish Captivity which I design to effect is not that you could lay any claim to it upon account of your Righteousness for alas your ways are wicked and your doings corrupt but only for my own Name-sake The sense is but little varied either ways only the former shews what is the positive cause of their Deliverance viz. the Holy Name of God and the latter affirms that their Merit had no influence in procuring it Either ways they afford these two Observations First That a very wicked People may sometimes be delivered from great Calamities purely for God's own Name-sake That the End or Design of such Deliverances is that they who receive them should acknowledge the Being and signal Providence of God therein And ye shall know that I am the Lord when I have wrought c. This People of Israel were not only as wicked as any upon Earth but had moreover Ingratitude as an extraordinary Circumstance which aggravated their Guilt beyond that of the whole World besides and their present Servitude in a Foreign and Barbarous Country had been so far from producing their Amendment that it had added one sin more which they had newly learnt from the Chaldeans namely to make their Sons and Daughters to pass through the fire to their Idols as may be seen ver 31st And yet as bad Ungrateful and Idolatrous as they were they are here assured not only that for God's Holy Name-sake they should be redeemed from their present Slavery but that after they were so they should know that God was the Lord. Now because the first of these Proposition is Paradoxical that is is opposite to the Vulgar Notions of Providence and indeed to thos● Methods which God seems to have told us in Scripture he will take with a wicked People 't will be necessary to be more particular in proving them In Discoursing therefore upon the first I shall first prove it true from Scripture 2dly Confirm it by producing some Instances when it may be to the Interest of God's Name to deliver a very sinful People from great Calamities 3. I shall shew what Improvements such a People are to make of such Deliverances And first that a very sinful People may sometimes be delivered from great Calamities purely for God's Holy Name appears from two passages in this Prophecy which affirm it See ver 9th of this Chapter But I wrought for my Name-sake that it should not be polluted among the Heathen with whom they were but I made my self known to them in bringing them forth out of the Land of Egypt The place explains it self telling us that the Reason why the wicked Israelites were Redeemed from their Egyptian Slavery was for God's own Name-sake A like passage to this we have in Chap. 36. ver 29. But I had pity for my Holy Name which the House of Israel had profaned among the Heathen whither they went Whether this speaks of the same Deliverance from the Captivity in Babylon which the Text does or of some other is no matter seeing it's plain 't is here said to be wrought purely out of pity to God's own Name Hence it is that in several Prayers mentioned in Scripture that were made for the Deliverance of a wicked People out of this or the other Extremity this Motive is frequently used that God would do it for his own Name-sake as in that Arise O Lord for the Glory of thy Name pity thy People and Sheep of thy Pasture From which Instances and many more that might be produced the thing appears to be true enough So that the principal Matter will be to shew some Instances wherein God's Holy Name may be concerned to deliver even a very sinful People out of great Calamities And here the first is when the Doctrines and Worship of this People are Pure Orthodox and such as are agreeable to the Rules of Christianity when their Faith and Discipline are both right so that they make a very considerable part of the Visible Church and their depravedness in Morals is so far from being justified by the Principles they profess that on the contrary nothing is more strictly enjoyned by their Principles than Piety and uprightness of Life Indeed this is the first and most absolutely necessary Ingredient to Interest the Name of God for the Deliverance of a wicked People For as to those who have either no Christian Faith or Worship at all or so corrupt that 't is as bad or worse than none so that they are neither parts of the Visible nor Catholick Church for such as these I say to fall into the extreamest Misery without any Deliverance from it is no