A late Great Shipwreck OF FAITH: Occasioned by a fearful Wrack of Conscience. Discovered in a SERMON Preached at Paul's the first day of July, 1655.  
By Dan. Cawdrey Preacher of the Word, at Great Billing in Northamptonshire.  
1 Tim. 3.9. Holding the mystery of the Faith in a pure Conscience.  
1 Tim. 4.1, 2. 1. Now the Spirit speaketh expressly, that in the latter times, some shall departed from the Faith, giving heed to seducing spirits, and unto doctrines of devils.  
2. Speaking lies in hypocrisy, having their conscience seared with an hot iron.  
Pack Maior. Tuesday the third day of July 1655.  
Ordered that Mr. Daniel Cawdry be desired from this Court, to print his Sermon at Paul's the last Lord's day. Sadler.  
London Printed for Joseph Cranford, and are to be sold at the Phoenix in St Paul's Churchyard, 1655.   

To the Right Honourable CHRISTOPHER PACK. Lord Major; and to the Honourable Court of Aldermen, of the Famous City of LONDON.  
RIGHT HONOURABLE.  
BEing at your request (which was to me little less than a command) prevailed with, to tender my service and pains before you at Paul's, I began first to think, that this unexpected Providence of God, had some intention for good to be done; And then to consider with myself, not what might be most pleasing, to scratch an itching ear, 
2 Tim. 4.3.  but what Doctrine might be most seasonable to the time and place, and most useful and profitable for that great Panegyris, or Solemn Assembly. And I could pitch upon nothing, (in so short a warning) that might (as I conceived) be more beneficial, than this present Discourse (now humbly presented to your Eyes, as then to your Ears) concerning the sad, and never enough lamented Shipwreck of the Faith, amongst many professors of the Gospel: my aim being, if not to recover the fallen (who Adder-like refuse to hear us) yet, by God's blessing, to prevent the fall of others. And truly, had it not been clearly foreprophesied of these last and worst Times, that many should departed from the Faith, 
1 Tim. 4.1. 2 Tim. 3.1. 2 Pet. 2.1.3.3,  we should have wondered the more, to find this Apostasy, after so much light of the Gospel, so long enjoyed; and after so serious and strict profession of it by many, even to suffering much for it; Not only the truly Religious people of the Land, who stand fast in their old Integrity, do wonder at the monstrous and blasphemous Opinions, now lately hatched amongst us, by the power of Hell, and Prince of darkness (assisted by those Locusts, the Jesuits) that crawl amongst us) under the notion of New lights; But the whole Christian world do stand amazed at it: yea some reproach and deride us, as if Amsterdam, (the late sink of all Religions) were now removed into England. The Conjectures of men, at the causes hereof, are almost as various, as themselves. Several Heads seek out, and have found Several Reasons of this Apostasy: We will hear what they say.  
First, Some (the Prelatical party) charge it upon the Abandoning of Episcopal Government, which with a watchful eye, and strict hand, did Suppress, and keep them under. For that, I have these things to say. 1. They, the Bishops, did indeed suppress all sects (as they called them) that were opposite to their hierarchical Pomp, and Tyranny, but tolerated (yea countenanced) many Popish Superstitions, and much Romish and Arminian Doctrine; which now some great ones of their own, and most of the present Sectaries, do openly Preach and publish. It is observable, that many points of Popery, and Arminianism, are now vented by these several Sects; I know not, to what to impute it, but either to the Jesuits Subtlety, who profess and Act every Sect; or to the suitableness of many of those errors, to corrupt nature; that even ignorant and unlearned men, fall into them without any Teachers; as well as some Learned Rabbis; I wish, they would consider it. 2. We may truly say of the Bishops, some of them, they hatched and bred those Sects and Heresies, which we now labour under: They, by their rigour, in exacting Conformity, to needless Ceremonies, first drove many to Separation, and then to fall from one error to another; which now show themselves, in this time of anarchical Liberty. 3. It is indeed want of Government settled in the Church, which is the Inlet to all these errors, and Heresies; Here was the beginning of our misery, that some were hasty to pull down one Government, but had no mind to set up another; and so left the Church, as a Vineyard without hedge or Wall, to be trampled down and eaten up by all the Beasts of the Forest.  
Secondly, others impute it to the charge of those, who first pleaded for Liberty of conscience, and prevailed with Authority for connivance at themselves; which they intending perhaps, only to be indulged to truly tender consciences, (which ought to be regarded) that door of Liberty being but a little opened, the violence of others widened, and kept open the door, for the rest to rush in, and it could never since be shut.  
Thirdly, Others lay it at the door of that Power, which repealed the Paenall Statutes, for not being present at Church, the place of public meetings; which (say they) was an Implicit toleration for all Religions. This Key hath served ever since to open the doors of all the conventicles in the Land; where every subtle Jesuited Sect-master, hath free Liberty to vent his own poisonous Opinions, and none to control him. Nothing (it is thought) hath more gratified the Pope and his Jesuits, since these late troubles began, than that repeal. I wish, they (now at their leisure) may consider the mischiefs done; who had their hands and votes, in that repeal. These and some others, of the like nature, are the conjectures that are made, concerning the rise and original, of this grand Defection from the truth. I cannot but think, these, or some of these have done much towards our present miseries and Church-distractions: but I believe, there may be found, other causes, nearer and more immediate, in the men themselves, who have of late, made this Apostasy, this Shipwreck of the Faith: And they are these three, or one of them.  
1. Ignorance, in many of our misled Proselytes, hath slain ten thousands. Ignorance, I say, of the very first and Fundamental principles of Religion: people were never well catechised, or grounded in the truth; and so carried away with every new wind of Doctrine. The common prey of Seducers, of old were silly women, and Children, not so much for age, as discretion: Look upon the followers of our new Masters, and they are for the most part younglings of either Sects, but most females, who from the beginning were most capable of Seduction. There are many of these speak with them, about the principle of their own Sect or way, and they are ready and nimble, to dispute it; as about Infant-baptism, and the Church way etc. But examine them about the points of Catechism, what Faith is, what Repentance etc. They cannot give any reasonable account. I myself have known some, that were Zealous Anabaptists, and the like, who could sufficiently find Language to cry down a Steeplehouse, and Tithes, and rail at the Ministry, who were so fare from speaking the Language of Scripture in plainest principles that they could not speak reason or sense, in their common discourse. Little do most men think or know, what desperate ignorance there is to be found, in most ordinary people; No marvel if Seducers, by good words and fair speeches, deceive the hearts of the simple. Rom. 16.18.  
2. Pride (if they have gotten any more than ordinary knowledge) pride of parts, pride of gifts, confidence of Spirit, nimbleness of fancy, volubility of Tongue, etc. these puff up self conceited Novices, w●th scorn and arrogance, that they think themselv●s abler than their Teachers; and wiser than 7 men, yea 7 Ministers that are able to render a Reason for what they say or do; These young Lapwings run away, with the shell on their head; and forget by whom they had their hatching. These turn Teachers and Preachers, and scorn and disdain those from whom they borrowed their light. Nothing so much discovers a light and a vain head, and the Levity and falsity of their ways, as first that pride and scorn manifested to all not of their own way; and that railing and reviling of men, far better than themselves for wisdom and piety. Truth makes men humble, especially to those supposed to be in error and that merely out of conscience: showing all meekness to all men for we ourselves were sometime foolish deceived etc. Tit. 3.3. But mark St Peter description of those false Teachers, who should bring in damnable Heresies: 2 Pet. 2.10.12. Presumptuous are they self-willed, they are not afraid, to speak evil of dignities: these speak evil of the things they understand not &c. That's a second; Pride.  
3. hypocrisy; open, or secret corruption of men's hearts, doth often betray their heads into errors. This is the subject of the following Sermon; I must not here Anticipate my own discourse. Only let me tell you my own and others observation; It is too well known, that many (I will not say, most) of them, who have left the old truths, for new, and the old ways for others, are sensibly grown far more lose and remiss, in the practical parts of Religion, than they were, before they departed from us: even some of those who pretend to the purest way of Religion, and strictest way of Church Government are become more careless of themselves and Fam●li●s, in secret and private duties; Men and women that once durst not omit, reading, praying, catechising their families, now can neglect all: Holding it, some of them, a profanation for to teach their Chidrens, any Catechism, or form of Prayer, or to speak of Scripture: But generally (which is observable) all the Sests cry down the morality of the Sabbath, make every day, (that is, no day) a Sabbath: can make it a day of recreation or ease; and neglect the Assemblies: most of them (except the Quakers, who cry down pride and fashions, upon another Monkish design) are as fashionable, in their hair and habits, as any the most vain and garist amongst us; and call it a part of their Christian Liberty: what may be the cause of these Defections, in opinion and practise? I fear some secret lust, or corruption of their hearts, which accounted the former strictness and preciseness of the way of Religion, their burden; and now is discovered by some Doctrines of Liberty. Hence it is, that they generally fly and forsake their old Teachers, who know their lives, and touch their lusts, and seek out such as preach novel and high speculations, with swelling words of vanity, which never stoop so low, as to touch their pride and wantonness, Covetousness and worldly mindedness, etc. But these things are more fully prosecuted in the following Sermon; and I fear, I have held you too long from it, I commend it to your Honourable perusal, and to the Blessing of God, upon all that shall vouchsafe to read it: In him I am  
Right Honourable; Your humble Servant, for your furtherance in the truth. Daniel Cawdry. From my study; July 23. 1655.   

A late Great SHIPWRECK OF FAITH: Occasioned by the Wrack of Conscience.  1 TIM. 1.19. 
Which (good Conscience) some having put away concerning the Faith have made shipwreck.  
AS the life of a Christian man in general, 
1. The coherence.  (in regard of the miseries of it,) So the life of a Man of God, a Minister in special, is compared to a wayfare, to a warfare, to a Seafare. To a wayfare, and so the Minister is called a Guide, Rom. 2.19. a Guide of the blind: To a warfare, and here he is called a Captain, or Leader, Heb. 13.17. obey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Leaders; To a Seafare, (in the metaphor of the text) and then he may be called the Pilot of the ship, the Church: 
2 Tim. 2.5.  The Apostle makes use of two of these Metaphors in the former, and this present verse, there he bids him, War a good warfare, as a chief Commander, (according to the prophecies which went before upon him.) Here he bids him, as a Pilot, take heed of a Shipwreck, by the example of others, that have miscarried, and prescribes the means for both, Holding faith and a good conscience, etc.  

2. The explication of the words to Faith, taken  For the explication of the words, we shall inquire,  
1. What is meant here by Faith: Faith is taken either Objectively, for the Doctrine of Faith, quam credimus, which we do believe: or Subjectively, for the habit of Faith: and that 1. 
1. Objectively. 2. Subjectively for the habit. 1. Actively. 2. Passively for Fidelity.  Actively, Quâ credimus Deo, whereby we believe in God. 2. Passively, Ob quam creditur nobis, for which others believe and trust us, that is, Fidelity, or faithfulness; and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken, Gal. 5.22. The fruits of the Spirit, are Love and Faith; where it is taken, not for justifying faith, but for fidelity and faithfulness to others. It is taken here in the first sense, objectively for the Doctrine of Faith, or Truth of the Gospel, as the parallel place manifests, 2 Tim. 2.18. 
1 Tim. 6.21. Tit. 1.9. Faithful word.  speaking of Hymeneus (one of the Apostates there) and Philetus, he says, They have erred concerning the Truth, as here they are said, To have made shipwreck concerning the Faith.  

2. Good conscience two ways. 1. Of Tranquillity. 2. Of Integrity.  2. What is meant by good conscience: Conscience is nothing but a reflect Act of the soul upon itself, applying Science or knowledge to a man's self, and so approving or disproving, accusing or excusing. The goodness of the conscience is either the goodness of Tranquillity, a peaceable conscience, or the goodness of integrity, or sincerity, a practical conscience, walking according to its knowledge So Paul speaks, Act. 23.1. I have in all good conscience walked before God, which 1 Tim. 3.9. is called, 
Act. 24.16.  a pure conscience. And by our Saviour, in the Parable of the seed, it's called a good and an honest heart, which is expressed, by a Religious and honest conversation. In this sense, it is here taken.  

3. Holding, or Having.  3. What is meant by Holding; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having is the word; but being of the Present Tense, it implies a continued Act, and so is well rendered, by Holding; first get it and have it, then hold it; yea more significantly, Tit. 1.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, holding fast the faithful word, according to doctrine, etc.  
4. The next word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having put away; 
4. Put away.  which signifies an act, not of ignorance or infirmity, but knowingly and willingly, to refuse or reject the dictates of conscience; repellentes, repelling, or rejecting the verdict of it: The same word is used, Act. 7.27. 
Act. 13.46. Put it from you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Of the man that quarrelled with Moses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he thrust him away. It imports a kind of violence offered to conscience, by walking contrary to it.  
5. The last word considerable is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
5. Made shipwreck.  have made shipwreck; a Metaphor taken (as I said) from Mariners or Seafaring men, who when the Ship is broken or sunk, lose the Merchandise therein contained. So that Faith, or the Truth of the Gospel is the Merchandise; a good Conscience is the Ship. Faith is the Jewel, a good conscience is the Cabinet; Faith is the Treasure, a good conscience is the Chest or Treasury. If the Ship, Cabinet, Chest miscarry, the Merchandise, jewel, Treasure cannot be safe.  
The full sense and sum, is this, 
3. The sum of words.  If thou (O Timothy) wilt war a good warfare, or fulfil thy Seafare with comfort and commendation, Hold fast Faith, that is, the Truth of the Gospel, but especially hold fast a good conscience which is the Ship or Cabinet; for that being lost, or put away, the Faith will be lost inevitably, as the sad and lamentable example of some, Himeneus and Alexander doth manifest; who having put a good conscience away concerning the Faith, have made Shipwreck.  
The words being thus explained, hold out unto us, 
The Observation made good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrs. in locum.  this observation, which I shall deliver in Chrysostom's words upon the place. A corrupt and a culpable life breeds a corrupt judgement; an unsound heart makes an unsound head: if a man put away a good conscience, he will soon make Shipwreck of the Faith. As the conscience cannot be good, unless the Faith be pure; so the Faith cannot be safe, unless the conscience be good. Without knowledge the mind is not good, Prov. 19.2. A corrupt judgement, makes a corrupt life or conscience; and a corrupt conscience, will soon corrupt the Faith which was thus we shall make good.  

1. From Scripture.  1. By parallel places of Scripture, we have the like (in a lesser degree) in this very Chapter, vers. 5, 6, 7. The end of the commandment is Love, out of a pure heart, good conscience, and faith unfeigned; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which (pure heart, good conscience, etc.) some having swerved from, have turned to vain janglings. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a Metaphor taken from Archers, who mistake their aim, and so miss the mark. The meaning is, some desiring to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Doctors or teachers of the Law, not levelling or aiming at purity of heart, and a good conscience, etc. they have begun to decline from the Truth, being turned to vain janglings. What is that? Fables, and endless or useless genealogies, which breeds questions rather than Godly edifying, which is by faith, verse. 4. These vain disputations, as they take men off from practical Truths, so they do by little and little corrupt the truth. To the like purpose, the Apostle prescribes this as a preservative of the Faith, chap. 3.9. to his Deacons, Holding the mystery of the Faith in a pure Conscience. Pure faith, will not abide but in a pure conscience, as the Doves a cleanly creature, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  will not abide but in a clean house. And on the contrary, see 1 Tim. 6.5. these two go together, Men of corrupt minds (that is conscience) destitute or deprived of the truth. He had said before, vers. 3. If any man teach otherwise, and consenteth not to the wholesome words of our Lord Jesus Christ, and to the doctrine which is according to godliness. In the 4 and 5 verses, he gives the reason of that corrupting the Faith: partly his pride, he is puffed up; partly his ignorance (acquired perhaps) he knoweth nothing, but dotes about questions, and partly, yea chief, He is a man of a corrupt mind; and therefore justly deprived of the knowledge of the truth. The very like expression is in 2 Tim. 3.8. speaking of seducers of themselves and others, that lead captive simple women; he shows the reason of both: They seduce others, whom? such as have lost, or never had a good conscience, Simple women laden with sins, and led about with divers lusts. They are themselves seduced upon the same ground, men of corrupt minds; then follows, reprobate concerning the faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men that have lost their judgement concerning the Truth of the Gospel. And vers. 13. he says, Evil men and seducers wax worse and worse (not only in life, but also in judgement, for so it follows) deceiving and being deceived. 
1 Tim. 6.5. Supposing that gain is godliness, through covetousness  First their life corrupts their judgement, and their judgement again corrupts their life. It's strange to consider how far a man's judgement may be corrupted by a bad conscience and wicked conversation: Take but one place, Psal. 14.1. The fool hath said in his heart there is no God. How comes it to pass that a man should be so grossly corrupted in so clear a principle? The works of God proclaim a God, Rom. 1.19. That which may be known of God, etc. How come men to think there is no God? the reason follows: Corrupt are they and become abominable in their do, etc. This is rendered as a reason, why the Prophets and Priests corrupted the Law of God, Zeph. 3.4. Her Prophets are light and treacherous persons; her Priests have polluted the Sanctuary, they have done violence to The Law. More might be added, but these may suffice for instances. We shall now manifest it further.  
2. By Reasons: How comes it to pass, 
2. By Reasons.  that the corruption of the heart or life, hath such influence to corrupt the head or judgement in the plain Truths of the Gospel? Take these.  
1. Sinful lusts (allowed and lived in) hinder spiritual light and saving knowledge. Lust's are like scales upon the eyes, 
1. Sinful lusts hinder spiritual light.  like a web or cataract (as they call it) that covers the sight of the eye of the soul: And therefore the Apostle makes repentance (which is the removal of those lusts) the way to saving knowledge, 2 Tim. 2.25. If at any time God will give them repentance to the acknowledging of the Truth. It was well said of a Divine of ours, that Repentance is the Ministers best Comment upon his text, and the hearers best Comment upon the Sermon. So 2 Cor. 3.16. speaking of the Jews, When their heart shall be turned to the Lord (by true repentance) the vail of ignorance and blindness) shall be taken away. Hence are those promises of knowledge made to the Godly, Psal. 25.14. The secret of the Lord, is with them that fear him, and he will show them his Covenant: and before that, vers. 9 The meek will he guide in judgement, and the meek will he teach his way. And verse 12. What man is he that feareth the Lord? him shall he teach in the way that he shall choose. So Solomon, Eccles. 2.26. To him that is good in his sight, God giveth wisdom and knowledge. And our Saviour himself, 
See Joh. 8.31, 32.  Joh. 7.17. If any man will do his will, he shall know of the doctrine, whether it be of God, or whither I speak of myself. If a man resolve to hold the truth unrighteousness, 
Rom. 1.18. 2 Tim. 2.6, 7.  not letting it break out in his practice, God will not do that man the honour to let him know the truth: we ourselves would not impart our skill to such Scholars, as we know, would not make use of it. It was (as chrysostom well observes) a strange thing, that David so wise a man, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Tom. 1. pag. 697.  and a Prophet, should go about to hid his sin, not only from men, but prehaps from God too: He gives the reason of it, Though he was a Prophet, yet lust had blinded his eyes, and darkened his understanding: That's the first.  

2. They put out Natural and Artificial light.  2. Sinful lusts, put out natural and artificial light. All sin is of an infatuating and darkening nature, it either finds or makes men fools. It is not for nothing that sinners are so often called fools, and sin folly, by Solomon, and others; or that sins are called by the name of ignorances', Heb. 9.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the errors or ignorances' of the people. They are mutual causes one of another; many (if not most) sins are caused from ignorance, Father forgive them, they know not what they do, and much ignorance is procured from sin. 
Nemo malus nisi stultus, enim saperet bonus esse mallet, Salu.  If men were not foolish, they would never venture to sin: and if some did not sin so much, they should be wiser than they are: no man (says Salvian) is evil but a fool, for if he were wise, he would be good. Sins are called darkness, and works of darkness, because as they proceed from, so they end in darkness, inward darkness of the mind, and outter darkness of death and hell, without repentance. As the crude and cold darkness of the night thickens the clouds and those clouds, thickened, increase the darkness of the night: So the ignorance of men, casts them into lusts, and those lusts blind their reason and judgement: See it in the Gentiles, Rom. 1.21, 22. Because when they knew God, they glorified him not as God, neither were thankful; they became vain in their imaginations, and their foolish heart was darkened, professing themselves to be wise, they became fools, Gross fools against the very light of nature, as appears in the next verse. They changed the glory of God the incorruptible into an image made like corruptible man, and to birds and four footed beasts and creeping things. So the Apostle of some others, Eph. 4.18. Having their understanding darkened: How? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; by the hardness of their hearts: An hard and callous humour grow over their eyes by customary sinning, as it follows; Being past feeling, they gave themselves over unto lasciviousness, to work all uncleanness with greediness. Our own experience may afford us examples of this kind, too many; Men of excellent parts of Nature, Art, Learning, besotted and befooled in their Judgements, and given over to as vile errors as lusts; well therefore called deceitful lusts, Eph. 4. 2●. or lusts of deceit, because they seduce and deceive their owners.  
3. Sinful lusts, if they do not put out the light of reason, 
3. They corrupt Reason and turn it against the Truth.  yet they corrupt and bribe it, and employ the strength of it to defend themselves and oppose the truth. See that place 1 Tim. 6.4. If any man teach otherwise, and consent not to wholesome words, etc. He is puffed up and dotes (so we read it) the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is sick; and as sick stomaches desire unwholesome food, so a sinsick soul, cannot endure sound doctrine (as he speaks of others, 2 Tim. 4.3.) but studious how to plead for his own lusts and errors: So the Apostle adds, Whence cometh envy, strife, etc. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perverse dispute and wranglings of men of corrupt minds: So corrupt that they esteem gain to be godliness. How comes this to pass? Why, they dispute, and distinguish themselves into these groses opinions; So that lusts, not only corrupt reason, but turn the edge of it against the truth, to maintain gainful errors and practices; study new distinctions and new niceties, to qualify the grossest absurdities. We could hardly believe this; did we not see it in experience. The Church of Rome, first plotted a Religion full of superstitious formalities, to uphold their own lusts, pride, ambition, covetousness, voluptuousness; and then set their best wits on work to maintain it, with nice distinctions, and Scholastical speculations, deceiving their followers so long, that at last they deceived themselves, and believed their own delusions to be truths. So it hath been, I fear, with some of the Arminian and Socinian party; who the better to maintain their own lusts, have patronised with much subtlety those Pleagian doctrines, of Universal Redemption, Freewill, etc. And divers practices, formerly condemned by all Divines, or the most, as usury, etc. are now studied and upheld by soft distinctions and tender qualifications, etc.  

4. They corrupt the Affections.  4. Sinful lusts allowed, etc. corrupt the affections, and they corrupted, corrupt the judgement. All judgement (we use to say) is lost, when the Affections are trusted with the Resolutions of the case. From hence (the affections corrupted) proceeds: First, a strangeness to the light, He that evil does (and loves to do it) comes not to the light, lest his deeds should be reproved, Joh. 3.20. or discovered to be evil: He that doth truth, cometh to the light, that his deeds may be made manifest, that they are wrought in God. Can a thief or deceiver love or like the light, that betrays him? 2. Yea more than this, he loves darkness, vers. 19 because his deeds are evil. 3. But more than this, he not only grows strange to the light and love's darkness, but hates the light, as our Saviour there speaks. When Jehoshaphat would needs inquire if there were never a Prophet of the Lord to consult with; Yes (says Ahab) there is a fellow, one Michaiah, but I hate him, for he never prophesies good to me, but evil: Ahab was resolved upon his own project to go against Ramoth Gilead: and he fears honest Michiaah will cross him in it; therefore he not only avoids, but hates him: So deal resolved sinners with the light of the word: first grow strange to it, neglect to read or hear it, and after come to hate it. He that loves his lusts cannot love the word that reproves them; but least the word should correct him, he will correct, indeed corrupt the word. Hence comes it, that men Having itching ears after their own lusts, they get themselves an heap of teachers, 
2 Tim. 4.3.  suitable to their lusts, so the words may be read, If a man will prophesy of wine and strong drink; he shall be a Prophet for the people, Mich. 2.11. That is, they being given to voluptuousness, love and like, and seek out Prophets, good fellows like themselves, that will indulge them in such courses: And they say to their teachers, as the messengers sent for Michaiah said to him, 
2 King. 22.13.  All the Prophets speak good unto the King with one mouth; let thy word, I pray thee, be like the word of one of them, and speak good. So these kind of men, inquire the judgement of their Ministers concerning some doubtful practice, usury, gaming, fashions, etc. and they tell them, such and such allow it, I pray, let your word be as one of them: And mark the issue; If but one or a few men agree with them, they shall be believed against thousands that condemn the practice. As Tertullian said of the persecutors of the Christians, They believe accusations which are not proved; nor do they desire to try them, 
Credunt quae non probantur, nec quaerunt ne non probantur, Apol.  lest they should not be proved; So is it here, they easily believe what they would fain have to be true; and what they like not, they will hardly believe. This then is a fourth reason; Sinful lusts corrupt the Affections, and the Affections corrupt the judgement.  
5. Sinful lusts, do stupefy, 
5. They silence or stupefy the Conscience by corrupting the truth.  conscience or silence the clamour of it, by corrupting the Truth. Hence you hear of some, That have made a Covenant with death, and with hell: are they at agreement? Isa. 28.15. that is, have silenced their fears of death and hell, by some lying and false persuasions of peace, notwithstanding their sinful practices, as the Prophet intimates in the following words, For we have made lies our refuge, and under falsehood have we covered ourselves. There is in sinful practices a sting of terror and horror of guilt, till this be either taken out by repentance and pardon, or at least stupefied and laid asleep, the soul cannot quietly enjoy the pleasure of sinning. This cannot well be done, in a knowing Christian but by corrupting the Faith. Resolved they are, not to disease or disquiet conscience, by so much as questioning the lawfulness of their practice. As the Athenians having shamefully lost Salamis, a Town of their jurisdiction, made a Law, that no man should once name Salamis. Aquinas upon 1 Tim. 6. applies it to usurers and such like, Many unlawful things (says he) are forbidden by sound doctrine, which men are unwilling to forsake, and so they find out a new doctrine, where they may have some hope to be saved in these courses. We need not go far for an instance, Hymeneus (one of the Apostates mentioned in the text) together with Philetus, corrupted the Faith in a prime Article of it, the Resurrection of the dead, 2 Tim. 2.17, 18. Their word will eat as a canker: of whom is Hymeneus and Philetus, who concerning the truth have erred, saying, that the Resurrection is passed already: and overthrow the faith of some. What was the reason of this corrupting the Faith? I will give it you in the words of a judicious Interpreter upon the place, Because they could not bear an accusing conscience, and the torment thereof, they undertake to defend their vices: and lest they should be vexed with the terror of future judgement; they deny any providence, and persuade themselves, that these things are false, which the true Faith and Religion declare concerning the immortality of the soul, the Resurrection of the body and the last judgement. If their practices will not agree with the word, they constrain the word to agree with their practice: That's a fifth Reason.  

6. The Just judgement of God.  6. Lastly, It is the just judgement of God upon such sinners: when men, for the maintenance and allowance of their own lusts, will not see the light of truth, they shall not see it, That he (as Austin well) who knowing what is right, would not do it, at length should come to be ignorant what is right; we have instances enough, both in Jews, Gentiles, and Christians. In Jews, Psal. 81.8, etc. Hear O my people, and I will testify unto thee, if thou wilt hearken unto me, etc. But my people would not hearken unto my voice, and Israel would none of me, vers. 11. What followed? So I gave them up to their own hearts lusts, and they walked in their own counsels: Let them follow their own Imaginations, corrupting the truth of God, by their corrupt lives and practices. In Gentiles, Rom. 1.18. The wrath of God is revealed from heaven, against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. How or wherein doth this wrath appear? See vers. 21, 22. Because that when they knew God, and glorified him not as God, etc. they became vain in their imaginations, and their foolish heart was darkened. And vers. 24. God gave them up to uncleanness, through the lusts of their own heart, etc. even to most unnatural lusts, not fit to be named, vers. 26, 27. And for this cause God gave them up to a reprobate mind, to do things which are not convenient, vers. 28. In Christians we have it threatened, 2 Thess. 2.10, 11. abundantly made good upon the followers of Antichrist: of whom he says, Whose coming is after the working of Satan, with all power and signs, and lying wonders: And with all deceiveableness of unrighteousness, in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusions that they should believe a lie. That they all might be damned, who believed not the truth, but had pleasure in unrighteousness. And thus we have finished the Doctrinal part of our discourse, That a corrupt heart makes a corrupt head: An unsound heart makes an unsound judgement. Let us now proceed to the Application. 
5. Application Use 1. To show the Depravation of our Nature.   
1. Take notice of the miserable and lamentable Depravation of our nature, since our first Father affected too much knowledge, to be like God, knowing good and evil. We are now our own worst enemies; and our corruptions gins at ourselves. It is a question (yet not great question) Whither Adam's understanding, or his affections were first corrupted? This is certain, that both ways now we are subject to corruption. Sometimes the head corrupts the heart, A corrupt judgement corrupts the affections: Without (sound) knowledge, the mind is not good, Prov. 19.2. Sometimes the heart, affections, or conscience, corrupt the judgement: As it is in nature, there is a mutual influx or influence of the head upon the stomach, by distillations of ill humours; and of the stomach upon the head, by ascension of ill sums or vapours; and both ways the health of the body is endangered: So is it in the soul, a corrupt head, or an ill principled judgement, corrupts the heart and life; evil doctrines (as evil words) corrupt good manners, like Gangrenes, that eat and fret away the vitals of Religion, and the power of Godliness The Apostle was speaking of some that were infected with this cursed principle, That there should be no resurrection. What influence would this doctrine have upon the heart and life? See vers. 32. Let us eat and drink for to morrow we die, and there an end of us and all; Be not deceived (says he) evil communications (evil doctrinal principles) corrupt good manners. 
1 Cor. 15.33.  The judgement thus corrupted, corrupts the heart and life. And contrarily, a corrupt heart or life, corrupts the head: some evil practices sophisticate the judgement, and both ways the health and salvation of the soul is hazarded.  

Use 2. To manifest the Reason of the prevalence of of errors at all times.  2. We may cease to wonder (for we see the reason) why seducers prevail so much upon people, and why the Church in all times, hath been pestered with so much error, and false opinions. The hearts and lives of men corrupt their heads and judgements. Not to look too far back into the Primitive times, see it of latter days in the prevalence of Popery upon the world. The Apostle foretold it should come to pass in the last days, 1 Tim. 4.1. The spirit speaketh evidently, that in the latter times, some shall departed from the faith, and shall give heed no errors and doctrines of devils, which speak lies through hypocrisy. What's the occasion of it? Having their consciences seared with an hot iron. Their consciences were scorched and seared with gross sins, and then they corrupted the faith to heal them whole again. So 2 Thess. 2.10. Because they received not the love of the truth; therefore God sent them strong delusion, that they should believe a lie, vers. 12. They believed not the truth. Why? because they had pleasure in unrighteousness. We wondered, of late times, to see so many, not simple people only, but learned Clerks and Rabbis, to turn P●pists, Arminians, Cosin-germanes of Papists: we needed not, if we had considered, that their hearts were gone to Rome before, and now their heads followed after. Were they well examined, many of them, it would be found, they first put away a good conscience, before they made shipwreck of the Faith; their hearts betrayed their heads. Many of them were (it's known they were) covetous, ambitious, voluptuous: and Popery hath baits of all sorts to catch them; that great Harlot and mother of fornications, hath a golden cup, full of preferments, profits, pleasures, and this made men's heads drunk and giddy, to embrace the grossest errors & absurdities for truths. Look upon these present times and see what defection from the Faith there is, and what sad Apostasy from the old received Truths, is to be found amongst us; and that not of the common ignorant multitude (though they are a daily pr●y to seducers) but of old professors; who had not only knowledge in the word (as they thought) but also a form of godliness in the worst times. Our Church of England (I mean the professing party in it) seemed to me, not long ago, as a fair great looking glass, wherein was represented one only Image: a sweet unanimity and uniformity in judgement and affections. But now (Oh pity!) it's like the same glass broken into many pieces, and every one presenting a several Image, in so many sects and factions almost as men: What may be the matter? Truly, I think men's hearts have betrayed their heads. They had a form, and but a form of Godliness, denying the power thereof, allowing themselves in some open or secret corruption) and now justly delivered over to self-pleasing and self-deceiving errors. Have you not seen in Summer time upon a tree, an Apple, or a Pear, red and yellow-ripe afore all its fellows? Come next morning, and you find it on the ground. What was the matter? Why, there was a worm (as opening you find) at the Core, which sucking up all the moisture, hastaned the outward ripening; and drew away that very sap, that should have preserved it on the tree. So is it with many professors, that in outward shows outrun many times, sincere and honest hearted Coristians; making a more glorious show of knowledge and practice, than other of their neighbours (the stony ground brought forth fruit immediately, the good ground with patience) but there's a worm of some lust within, that eats out the heart of Religion, hypocrisy hastening on to ripeness of profession, and then they fall off from the Faith to error. It were easy to instance, in almost all the present errors and heterodoxe opinions of the times; they are oftentimes entertained upon this very ground; because they comply with and favour some open or secret lust. The Apostle speaking of some novel opinions of those Primitive times (so early they began) calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profane, as well as vain babble, 2 Tim. 2.16. and says they grow to more ungodliness. Mark it, they suppose, and find profane and ungodly hearts, and make them more profane and ungodly hearts that  them: Do we not see the open looseness of many formerly professing hypocrites; as the event discovers? Do we not wonder at such and such zealous professors, turned not only erroneous in their judgements, but lose and far more licentious in their lives since they fell to these new opinions? Take but some few instances, of taking opinions, which in their very nature, are suitable to some men's corruptions; I told you heretofore of Hymeneus and Philetus, who fell into a gross error, Saying that the Resurrection was passed already, 2 Tim. 2.17, 18. And the doctrine took exceedingly, Whose words fretted like a Gangrene, and overturned and subverted the faith of some. And have not we the same errors revived, now of late, in some that deny the immortality of the soul, 
At the beginning of our troubles the first Pamphlet that appeared, was of the Mortality of the soul.  and consequently the Resurrection of the body, and the last judgement? so did those Saint Peter speaks of; the false teachers he had spoken of, Chap. 2. they made a mock of the last judgement, 2 Pet. 3.3, 4. This first know, that in the last days shall come mockers, walking after their own lusts (mark that) saying, where is the promise of his coming? that is, to judgement. Willingly ignorant (says he) of all those grounds that evidence the truth thereof; willing easily to believe there should be none, because they could hearty wish there might be none. And is not this pleasing doctrine, to men that walk after their own lusts? Again, That cursed and blasphemous doctrine, That God is the Author of men's sins; 
Not of those actions alone, in and with which sin is, but of the very pravity, ataxy, anomy, irregularity and sinfulness itself, pag. 36. Abfit. Abfit. Rom. 3.5 6. Pag. 37.  that it's feared (though the Author be dead and the book burnt) lives in the heads and hearts of some, it not being then time to vent it, till a Toleration of all Opinions be granted, and the times fitted to bear it: That opinion (I say) who are like to embrace it? Why, troubled souls (troubled with the horror of guilty consciences, so for their comfort was it published) but troubled, not Evangelically sure, they need no such comforts, but Legally that would fain enjoy their lusts, but dare not unless their consciences be stupefied with some such doctrine as this, That God hath more hand in men's sinfulness then themselves. Let me not multiply cases, I will give you one instance of a lusts that troubles many, though in several ways. Do you think the Scripture says in vain, The spirit that is in us lusteth after liberty? Where doth the Scripture say so (you will say?) If it say so by consequence, a fair deduction, I hope you will say, it says so. The Apostle hints so much, when he says, Brethren, you are called unto liberty, only use not your liberty as an occasion to the flesh, Gal. 5.13. implying not only a possibility, but a proclivity in men, to abuse their liberty. Now I am much deceived, if this be not the common bait of most seducers of these times; and that which subverts the Faith of many, but through their own lusts. It was fore-prophesied by Saint Peter of old, to come to pass in these last times, 2 Pet. 2.18, 19 He had said in the beginning of the Chapter, vers. 1. But there were false Prophets also among the people, even as there shall be false Teachers amongst you, which privily bring in damnable heresies, etc. How shall they convey their poison? See vers. 18. In speaking swelling words of vainity, they beguile them that were a little escaped from them which are wrapped in error: What's the bait? vers. 19 promising them liberty (& are themselves the servants of corruption) promising them liberty. But what betrays them? much wantonness, through the lusts of the flesh: which lusteth after Liberty. I pray consider, if this be not the Lure, that allures most of our Sectaries at this day. The Antinomians preach Liberty from the Law, Liberty from sin, Liberty from Repentance, from sorrow for sin, Liberty from punishment, or chastisement for sin, Liberty from Duties, from the Sabbath, etc. Is not this a fine Doctrine for lose libertine consciences? The Anabaptists preach Liberty from the power of the Magistrate (so some of them have, though others yet disclaim it,) Liberty of prophesying or preaching, and administering Sacraments, to any supposed gifted brother; Liberty from Tithes, a taking doctrine, no question, not like a Gangrene, but like wildfire. The Brownist pleads for Liberty too, Liberty from Classes and Synods Ecclesiastical, Liberty for the people to Govern and Vote in the Government of the Church, and to have power and Authority in the keys, in election, ordination, excommunication, etc. And how near our Independent brethren of New and Old England come to them, in granting their people the key of Liberty, I would wish them to consider; If all be true, which is reported, they find their people's key of Liberty (in N. E.) hath almost devoured their Officers key of Authority, as Aaron's Rod devoured all the rest. But Liberty, desire of Liberty in this and the like kind, is that, I fear, that wins them so many proselytes. In a word, your Seekers (that have lost their Religion, and God knows when they will find it) and those that are for Toleration of all Religions, Quakers, and the like, do they not find speedy acceptance and entertainment amongst loose-professing Christians? we may now cease to wonder: we have seen the reason, A corrupt life corrupts the judgement.  
To conclude this second Use; Who are they ordinarily, that are the prey of seducers? the Apostle hath told you often: either very simple, or very sinful; either weak in judgement, or strong in lusts and passions. I shall instance but two places: The first is that in 2 Tim. 3.6. Of this sort are they that creep into houses (their qualities are afore described) and lead captive, Whom? First, silly simple women, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; women, or men as simple as women: people never very well principled in the grounds of Religion, always learning, and never able to come to the knowledge of the truth; and then follows their sinfulness, laden with sins and led about with divers lusts, pride and wantonness, scorn and bitterness, etc. The second place is in the 4 Chap. of the same Epistle, vers. 3, 4. The time will come (and now it's come) when they will not suffer wholesome or sound doctrine, but having itching ears, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Emphatically.  shall get them an heap of teachers. What makes their ears itch thus, after variety of new teachers? their own several lusts: after their lusts, their own lusts, shall they get them an heap of teachers: that is, as I hinted afore; Teachers suitable to their several lusts. And thus, I have done with the second Use.  
3. We may upon this ground, 
Use 3. A prognostic of more Apostates  make a very probable prognostic concerning the state and condition of many men and women, viz. those who are lose and corrupt in their lives, not yet taken with any of the New old errors, and blasphemous notions of these times: They are in a fair and ready way to Apostasy; to be made a prey to one seducer or other, who can most suitably scratch their itching ears, and comply with their own proper lust. An unsound heart, will make an unsound head. These are the perilous times, the Apostles have forewarned of to come to pass in the last days, 
2 Tim. 3.1. 1 Tim. 4.1.  when many shall departed from the Faith. These are discovering times if ever any were, as in the State, so in the Church. There must be heresies, that these that are approved may be known. The men that shall be discovered, are largely described, 2 Tim. 3.1. Lovers of themselves, covetous, boasters proud etc. lovers of pleasures more than lovers of God. Yet vers. 5. Having a form (or figure) of godliness, but denying the power thereof. There are many already fallen away to believe lies and strong delusions upon those corrupt practices; and assure yourselves you that are such, will not be long after them, if God put not a stop to the seducers of the times: Let no man say, Am I a dog, that I should fall to such gross opinions, such horrid blasphemies, such Ranting practices. Assure thyself, thy corrupt heart, will easily corrupt thy head; If men be openly vicious, or secretly hypocritical, and withhold the truth in unrighteousness, it is not more ordinary, 
2 Thess. 2.11, 12.  then just with God, to give them up to believe a lie, that all they may be damned, that believed not the truth, but had pleasure in unrighteousness. And they that cannot endure sound doctrine (the old wholesome truths) because it suits not with their lusts; 
2 Tim. 4.3, 4.  it is just with God, that as they turn their ears from the truth; so, they shall be given unto fables. That any secret or open hypocrites are not yet seduced, they may thank the providence of God, that hath preserved them from the opportunities of Temptations, 
Heb. 3.12.  and not their own strength. An evil heart of unbelief, will cause men to departed from the living God. Look to it, Christians, that you be sincere and keep a good conscience, if not (these are winnowing and discovering times) you will ere long (I dare be your Prophet, you will ere long) make shipwreck of the faith. 
Avolent quantum volent paleae istae levis fidei, etc.  I'll say no more of this but in Tertullia's words, Let the chaff fly away as much as it will, the wheat will be the more in the floor of God, and we shall be the fit for a Reformation.  

Use 4. A caution to people, whom they trust in matters of Religion. Mat. 7.16.  4. This may serve for Caution, a fair warning to people to take heed whom they trust in matters of Faith and Religion. Beloved (says Saint John) 1 Joh. 4.1. believe not every spirit, but try the spirits whither they are of God, for many false spirits are gone out into the world. How shall we try them? By their fruits you shall know them. Take heed of crediting too much those men, those Teachers whom you see lose and corrupt in their lives, and given over to Liberty, or rather licentiousness: It's twenty to one, they are, or will be unsound in their Judgements, who are unsound in their practice, at least in that particular, wherein they allow themselves. Will any man ask the advice, or rest upon, the Judgement of a Covetous man concerning Usury? Or of a voluptuous man concerning Temperance and chastity? Or of a Libertine, concerning strictness of conversation? etc. Nay, it is just with God, when Teachers are corrupted in their lives, in any one of those, or the like lusts, to give them up to errors in judgement, to blind their own eyes, and so let them be blind leaders of the blind. It's true indeed, sometimes false Prophets come in sheep's clothing; the greatest seducers and Heretics, have been men visible of very strict lives, that its hard for people to discover them without very serious observation. Yet a diligent watchful eye may do much: The Scribes and Pharisees had a very devout and Saintlike profession: But yet our Saviour, both discerned, and discovered them; by a more spiritual sin (if I may so call it) that is, by their pride. They prayed, fasted, gave alms, devoutly, frequently charitably, but all to be seen of men: pride and popularity, was their lust and corruption. And this was very visible in the Ancient Heretics; very proud, and scornful. Thus (they say) Augustine the Monk, that was sent over into England, was discovered, by the advice of an holy Hermit, not to be a man of God. And this vice is visible to half an eye, in many of our new Teachers, and many of their followers, they are a proud and scornful generation; undervaluing and trampling upon the reputation, of the most not only learned, but pious and Godly Ministers of the former and present times: I say no more, By their fruits you shall know them. Take heed whom you trust.  
5. The last Use shall be for Exhortation to all, 
Use 5. Exhortation to all.  both Ministers and people, To be careful, to hearken to the Apostles charge to Timothy; To hold Faith and a good Conscience together; and as we desire or intent, not to make shipwreck of the Faith; so to see, that we keep a good Conscience. As you tender the preservation of the Jewel, look well to the Cabinet; the better heart, the better head. For the more profitable pressing home of this Doctrine, give me leave to enlarge myself a little. First by a more particular d scovery of some special corrupti●ns, which experimentally Shipwreck the Faith. Secondly by urging some special motives, to people and Ministers. Thirdly, by prescribing some directions to preserve from Apostasy.  
1. The special corruptions, 
By discovering some special corruptions, as 1. Covetousness.  that most endanger the Faith to corrupt our Judgements, are these,  
1. Covetousness, nothing worse to corrupt the Faith, than an heart exercised with covetousness, as the Apostle Peter speaks, and notes it for one of the vices of false Teachers, 2 Pet. 2.1, 3. Through covetousness shall they with feigned words make merchandise of you, with 14, 15. Which forsaking the right way have gone astray, following the way of Balaam which loved the wages of unrighteousness. So Saint Paul expressly, The love of money, is the root of all evil, which while some have lusted after, they have erred concerning the Faith, 1 T●m. 6.10. So he describes those Cretian seducers, Tit. 1.10, 11. There are many disobedient and vain talkers and deceivers, which subvert whole houses, teaching things which they ought not, for filthy lucre sake. And therefore he prescribed this as one necessary qualification both of his Bishop or Presbyter (for both are one, vers. 5. with 7.) and also of his Deacon, that they be not given to filthy lucre, not covetous, 1 Tim. 2.3. to this end, that he may hold fast the faithful word, Tit. 1.9. Implying that if he be such, he would soon corrupt the Faith. The holding of the Faith may cost him the loss of all his estate. Will a covetous heart suffer that? The Prophet Jeremy saw the experience of this in his time, Jer. 6.13, 14. For from the least of them, even unto the greatest of them, every one is given to covetousness, and from the Prophet to the Priest, every one dealeth falsely. Wherein? In the Faith, so it follows, They have healed the hurt of the daughter of my people slightly, saying, peace, peace, when there is no peace. And Saint Paul clears himself from corrupting the word of God, by coloured covetousness (as elsewhere he calls it) 2 Cor. 2.17. We are not as many who corrupt the word of God (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Metaphor taken from Hucksters or Vintuers, who for lucre's sake, mingle water with their wine) but as of sincerity, but as of God, in the sight of God speak we in Christ.  

2. Ambition.  2. Ambition, or desire of Domination, is another corrupter of the Faith, especially in corrupt times, when preferment cannot be had, but by complying with the errors of the times. We need not go far for instance, the Apostle in the 7 vers. of this Chap. gives a reason why some had turned to vain janglings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Desirous to be (reputed) Teachers, or Doctors of the Law, as some now of the Gospel) understanding neither what they say, nor whereof they affirm. Such a kind of ambitious person, was Diotrophes 3 Ep. of Joh. vers. 9 who withstood the Apostles doctrine written to the Churches. Why? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he loved the pre-eminence, he would be chief Bishop himself. This was the occasion of Arrius corrupting the Faith; his ambition to a Bishopric crossed, and when his cursed Heresy got head, and was countenanced by the Emperors, many turned Arrians, only because they saw preferment went that way. Crysostom observed it long ago, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrys. in 1 Tim. 5. hom. 2.  Heresies grow out of the desire of ruling, because they loved not their brethren (says he) for want of love, they envied those that were in honour, from envy arose ambition or desire of Ruling, from thence they sell into Heresies. To this purpose is that of the Prophet Jeremy 5.31. The Prophets prophesy falsely, and the Priests bear rule by their means, etc. 
Tremel. in locum.  That is (says the learned Translator) the Priests did Lord it over God's inheritance, by the aid of some false Prophets, whom they allowed, and sent abroad on purpose to procure them favour with the people. Why did they suffer the Truth to be so corrupted by the false Prophets? because themselves did bear Rule by their means. The Priests maintained them in their false doctrine, because the Prophets maintained them in their false honour. Just as some Prelates did of late with us. To this head may be added, pride, popularity, 
Pride.  and affection of singularity; pride is a great forerunner of false doctrine, pride goes before a fall, is true in this sense, before Apostasy. The Apostle therefore cautions, that his Bishop or Elder, must not be a Novice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a new convert to the Faith, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Lest being lifted up (with pride) he fall into (Apostasy) the condemnation of the Devil, 1 Tim. 3.6. And one reason of heterodox doctrine, is declared to be pride, 1 Tim. 6.45. If any man teach otherwise, etc. He is proud, knowing nothing but doting about questions, etc. pride is his corruption; As pride of parts in many of our people, their (not very great) knowledge, utterance, expression, gift of prayer, etc. puffs them up that they swell above their sphere, and casts them into many dangerous errors: So in many of our young Ministers, pride of their learning, gifts, etc. The like doth that corruption of popularity, to be admired and applauded by the people, 
Popularity.  by a multitude of followers, especially if of the highest magnitude, rich, wise, noble, etc. The Apostle noted this long ago, Act. 20.30. Also of your own selves shall arise men, speaking perverse things, to draw disciples after them. So did those false Apostles teach and preach for Circumcision and the Law, to be joined with Christ; upon what ground? They desire to have you circumcised (as some now rebaptize) that they may glory in your flesh, that is, that they have drawn many to be proselytes, to their way and opinion; and have a multitude of followers. Oh, for a poor simple fellow, a Miller, a Weaver, etc. to be followed at heels with a troop of giddy disciples; what a glory is this. Oh, to be pointed at, as the man. etc. The Minister is able to puff up a young unballasted spirit; and that's the way to be given over to, or held in error. Simon Magus did not so bewitch the people with sorceries as the applauses of the people did bewitch him to continue in his enchantments. He bewitched them, by giving it out, that himself was some great one, Act. 8.9. And they bewitched him with their applauses, They all gave heed unto him from the least to the greatest, saying (mark that saying) This man is the great power of God. Singularity doth work the same effects, I mean desire to be reputed singular; as many of our people (formerly of no great Religion) now Religion is come into fashion, cannot content themselves, to be wise to sobriety, 
Singularity.  to be soberly Religious: but they aspire after singularity of opinions, new notions, new nothings indeed, and singularity of practice to be of the highest form of Religion, the Court Religion of the newest fashion and dress So some of our preachers affect a singular way of preaching upon a common subject, 
2 Pet. 2.18.  in an high, Meteorical, Metaphysical strain of notions and language, which (it may be) the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, great, bunchy, swelling words of vanity, to stupefie and amuse their unlearned Auditors. This is, as God speaks to Job, to darken council by words without knowledge, Job 38 2. The excellency of a true Minister, is to make obscure texts clear; these count it their excellency, to make clear texts obscure. And who understand or admire them, except ignorant & unlearned young men and silly women? but learned, judicious, and substantial Christians admire their vanity and folly. And what's the issue of all this pride and singularity? They many times strain a truth so high, 
Rom. 16.18.  that they break it into errors, and misled simple, but sometimes well meaning people. Take heed of these. 
3. Voluptuousness.   
3. Voluptuousness, desire of pleasure and ease, etc. That this is an Inlet of errors and aberration from the Faith, is intimated by the Apostle, 1 Tim. 4.1. Many shall departed from the faith, both Teachers and people. Why? not only because in general they have seared naughty consciences; but for this in special, They are lovers of pleasures, more than lovers of God, 2 Tim. 3, 4. 
1 Tim. 3.3.  Amongst other qualfications of a Ministers, the Apostle requires, that he be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, given to wine, one that sits at the wine (as the word imports) or tarries long at the wine, as the like phrase is used, Prov. 23.30. and of his Deacons, vers. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not given to much wine, one that takes more heed to fill his lusts with wine, than his head with knowledge, or his heart with holiness. Why this required? That he may hold the mystery of the Faith in a pure conscience, vers. 9 Because wine is a mocker, Prov. 20.1. that is, a deceiver, and takes away the heart, that is, his wisdom: If you will see how far, look Hos. 4.11, 12. Whoredom (another sin of the voluptuous) and wine, and new wine takes away the heart; that is, the underderstanding, to run into the grossest and most unreasonable Idolatry: My people ask counsel at their stocks, and their staff declareth unto them, for the spirit of whoredom hath caused them to err, and they have gone a whoring from under their God. That's a famous place to this purpose, Isa 28.7. But also they have erred through wine, and through strong drink are out of the way; the Priest and the Prophet have erred through strong drink, they are swallowed up of wine; they are out of the way through strong drink they err in vision, they stumble in judgement. See also Isa. 56.10, 12. Her watchmen are blind, they are all ignorant, they are all dumb dogs, they cannot bark, sleeping, lying down, loving to slumber. Come ye (say they) I will fetch wine, and we will fill ourselves with strong drink, and to morrow shall be as this day, and much more abundant. I will conclude this with one place more, an instance of an idle, Nonresident Prophet or Minister, Zech. 11.17. woe to the idle shepherd (that hath eyes and sees not, etc.) that leaves the flock: The unconscionable Minister, that for his ease, pleasure and idleness, neglects his Ministry and people. What shall be his punishment? The sword shall he upon his arm, and upon his right eye; his arm shall be clean dried up, and his right eye shall be utterly darkened. Experience of former times verifies this.  

4. Timerousness.  4. Timer●usness, and fearfulness, in corrupt and persecuting times, often betrays the judgement unto compliance at least, with the errors of the times. There were some false Apostles, that preached for Circumcision, and the observation of the Law of Moses, together with the Gospel: telling the people, that unless they were circumcised, they could not be saved, Act. 15. This was a very gross perverting and corrupting of the Gospel of Christ. What was it that thus misled and seduced them? partly to please and comply with others of that way and opinion, but chief their fearfulness to suffer for the truth of the Gospel. So the Apostle resolves it, Gal. 6.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As many as desire to make a fair show in the flesh, (that is, to please and not offend the Jews, strictly cleaving to their old Law and Religion) they constrain you to be circumcised, only lest they should suffer persecution for the Cross of Christ. The same did in part betray Peter and Barnabas into dissimulation of the truth, that they did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, keep the right path of the truth of the Gospel, Gal. 2.14. the reason is given, vers. 12. For before that certain came from James, he (and Barnabas) did eat with the Gentiles, but when they were come, he withdrew and separated himself, fearing (mark that fearing) them of the circumcision. Fear of men will betray men's judgements into error. How many in the Primitive times turned Arrians for fear of that persecution under the Arrian Bishops and Emperors? How many, in the Marian times, turned to be Papists for fear of persecution? And in the later times. How many turned aside to Arminian doctrine, and Popish superstitions, partly for favour and preferment, and partly for fear of the frowns and displeasure of some in higher places. To shut up this, As any lust allowed and lived in, with the loss of a good conscience, will corrupt the Judgement. So especially these four instanced in covetousness, ambition, voluptuousness, Timerousness: Against all which, let me leave this to your serious consideration: It is the opinion and Judgement of many learned, judicious, and Godly Divines, 
Rev. 11.  that the Witnesses spoken of in the Revelation, are not yet, but are shortly to be slain; and that then, Antichrist will once more (for a time prevail over the Reformed Churches, with the hottest persecution that ever the Churches felt; which if it come to pass (as God forbidden, for we are not fitted for sufferings) let all our lose professors and Protestants at large (who allow themselves to live in their open or secret lusts) and all those, who are covetous, ambitious, voluptuous, timorous in special, know that they will (without more grace from God) as surely turn Papists, as now they profess Protestant: Their hearts will betray their heads: Their wrack of conscience now, will then shipwreck the Faith. That's the first.  
2. In the second place, I shall press home, 
2. The motive●  the exhortation of the Apostle here, Hold faith and a good conscience; in the words of Solomon, Prov. 4.23. Keep thy heart with all diligence, or as the original hath it, Above all keeping, keep thy heart, thy conscience; Dear Christians, let it be your greatest study, not to keep your estates, honours, liberties, lives, but your hearts and consciences: upon the reason employed in the text, because that's the only way to keep the Faith. I shall not go far for motives, having store, in and about the text; only for methods sake, I shall divide them into a double stream, betwixt you the people of God, and us Ministers.  
1. To the people of God (and indeed to all) above all keeping keeping your hearts and consciences pure; 
1. To all the people of God, by 4 things.  I shall follow the Metaphor of the text; which speaks of a Shipwreck: Here four particulars.  
1. From the richness of the merchandise or Jewel, 
1. The richness of the merchandise the Faith.  wherewith your Ship, your conscience, is loaden and betrusted; It is, the Faith, that is (as you heard) the Truth; the Truth of the Gospel, the Faith once (and but once) delivered to the Saints, Judas vers. 3 which he exhorts all, 
Prov. 23.23.  earnestly to contend for. To the same purpose, Solomon the wisest of mere men, cries, Buy the truth, but sell it not. Buy it at any price (as he the pearl, Mat. 13.) but sell it at no price; one ray of this Faith, this Truth, is more worth than all the world. See Prov. 3.13, 14 other merchandise cannot, but this will certainly make you for ever Happy: Hear what wisdom itself says, Happy is the man that findeth wisdom, and the man that getteth understanding; For the merchandise thereof, is better than the merchandise of silver, and the gain thereof, then fine gold. She is more precious than Rubies, and all the things thou canst desire, are not to be compared unto her. Length of days are in her right hand, in her left riches and honour; her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to them that lay hold upon her, and happy is every one, that retaineth her. How careful are your merchants of the meanest commodities, if but Corn or Coals, etc. to see them safe shipped in a good ship? much more, if loaden with precious merchandise, Silk and Velvets, Silver, and Gold, and precious stones: would any wise man trust these in a rotten, leaking Ship? The application is easily made, Faith is this Jewel, your consciences are the Ship; if you desire to bring your Treasure safe to land, have a care of the Ship your conscience, that it be sound and safe; If you put away a good conscience, you must needs make shipwreck of the Faith, this incomparable Jewel. That's the first consideration.  
2. The Ship itself, is next considerable. A good ship is long in making, 
2. The goodness of the ship a good conscience.  great pains and costs in rearing and rigging of it, and the use and comfort of it in a long and hard Seafare, is of great concernment, as a bad one fills with great fears. A good conscience (which is here compared to the Ship) is a thing long in making, and cost much to make it good, The blood of Christ to purge it from dead works, to serve the living God, Heb. 9.14. much pains and labour to keep it good, Act. 24.16. Herein I exercise myself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to have always a conscience void of offence toward God, and toward men. And for the use of it in this our Seafare, where we meet with storms and pirates, and shelves and rocks, etc. nothing more safe and comfortable than a good conscience; good with the goodness of integrity, that will keep it good with the goodness of tranquillity: A good conscience is a continual feast, Prov. 15.15. And our Apostle who was (literally) in perils by Sea, as well as by land, 2 Cor. 11.26. and was often tossed with the tempests of persecution, from the knowledge of the goodness of his ship, could sing in a storm (as if he had been in Noah's Ark) This is our rejoicing, the Testimony of our conscience, that in simplicity & godly sincerity not with fleshly wisdom, we have had our conversation in the world, 2 Cor. 1.12. The Psalmist sings it out, Ps. 119.165. Great is the peace which they have, who love thy law, and nothing shall offend them: or they shall have no stumbling blocks (as the original bears it) Nothing shall offend them, is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more is meant then spoken; they are much pleased, delighted, ravished with the peace of a good conscience: But who would venture to Sea in a torn, cracked weather-beaten ship, having neither Sails, nor Anchor, nor ballast? There is no worse hell on earth, than an ill conscience, especially in troublous and suffering times. Witness Judas, Spira, etc. It is reported of some that have run through all the Sects to the very Ranters, that they lie under the horrors of hell, roaring and crying, there is no mercy for them: I could wish they that first lead them out of the way might be sensible of this wrong. Have a care therefore of this Ship, that is of so great concernment.  
3. The passenger or Pilot of the ship, 
3. The worth of the passenger the soul.  is of special consideration, to commend, yea command, the looking well to the Ship, who is either saved or lost with it; If the Ship and Merchandise miscarry, the person in it, is in danger of perishing with them: He that is careless of a good conscience, doth not only lose his Merchandise, the Faith, but himself also, even his own soul; That's a dreadful place, 2 Pet. 2.1, 3. False teachers shall privily bring in damnable heresies, denying the Lord that bought them (as some now do) and bring upon themselves swift destruction. Whose judgement now of a long time lingreth not and their damnation slumbreth not. In the next verse to my text, there are a couple of Apostates, Himeneus and Alexander delivered unto Satan, by a censure of excommunication, that they might learn not to blaspheme. The Church for want of a settled government, hath not now this power, but God does it, immediately or mediately; mediately by some Instruments of Satan. It's reported, and by some confessed, that by sorceries and potions, and such like Satan hath really and actually had possession of them; immediately God does it, by giving men up to their own lusts; which is worse than if delivered into the actual possession of Satan. That place speaks the very terrors of hell, to men that have put away a good conscience, 2 Thess. 2.10, 11, 12. Because they received not the love of the truth, that they might be saved; for this cause God shall send them strong delusion, that they should believe a lie, that all they might be damned, who believed not the truth, but had pleasure in unrighteousness. Therefore for the passengers sake, your own souls sake, look well to the ship to keep a good conscience, lose one, and lose both.  

4. The sad examples of shipwreck in others.  4. The sad and lamentable examples of shipwrecks, that are before our eyes, and upon record; goodly ships and richly laden, that have miscarried in sight of the Haven. Here are two in the next verse, of whom is Himeneus and Alexander, and 2 Tim. 2. Philetus and Demas, cap. 4.10. anciently, and thousands more upon our own shore, lie wrecked and broken to pieces: who have not only split the ship, a good conscience, but made shipwreck of the Faith, and are themselves drowning in the Sea of perdition, if God be not the more merciful to them. Let these be as so many Sea-marks to us all, to cry, Hold faith, and above all, if you will hold the Faith, get, and keep a good conscience. But some concern  

2. To the Ministers of God.  2. The Ministers of God, who represent and succeed Timothy in his office, as Pilots of the Church. It concerns them above others, to hold Faith and a good conscience together; especially to hold the latter, if they intent to hold the former. I shall propound but these considerations, to persuade to it, very briefly.  

1. The heart is very deceitful.  1. How easy a thing it is, for our hearts to deceive us, if not diligently examined and observed: we may strongly believe we have a good conscience when it is clean otherwise. Paul himself sometimes was cheated by his own heart, I verily thought with myself, that I ought to do many things, contrary to the Name of Jesus of Nazareth, Act. 26.9. He thought it conscience, but it was persecution: His conscience was misled to maintain his old way, with persecution of the professors of the Gospel. There is a way (says Solomon) that seems right unto a man, but the end thereof are the ways of death, Prov. 16.25. There are many ways, which may seem to us, to be the ways of Christ, which are in a more general notion, the ways of Antichrist. There may be coloured covetousness (as the Apostle calls it) or secret ambition, pride, 
1 Thess. 2.5.  popularity at the heart, which may incline the judgement to some plausible and advantageous errors of the times. Look well there to our consciences, there may lodge in them some deceivable lust, which may deceive our judgement into error. Mark how Paul searches and sifts his heart: The testimony of our conscience, that in simplicity, and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you wards, 2 Cor. 1.12. And again chap. 4.2. Having renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully, but by manifestation of the truth, commending ourselves to every man's conscience in the sight of God. That's one.  
2. The Apostle gives this charge to Timothy, 
2. They by parts and place are able to do much good or hurt.  not so much as a Christian or private man, as a preacher of the Gospel; his place and parts called for more vigilance, to get and keep a good conscience. Great parts of learning and eminence of place (as a leader in warfare, or a Pilot in Seafare) if the heart be unsound, may enable men to do the more hurt, by propagating, by defending and colouring over errors with a show of truth. The greatest Heretics have been very learned, subtle men; able to dispute their errors, and so to subvert the Faith of others. So we noted above, That the Heterodox Teachers, were acute disputers, 1 Tim. 6.4, 5. And elsewhere he says, As Jannes and Jambres withstood Moses (by their enchantments, imitating the miracles of Moses) so do these (seducers) resist the truth, men of corrupt minds, reprobate concerning the faith, 2 Tim. 3.8. Simon Magus by the opinion of his parts and greatness, drew multitudes of people after him, Act. 8.9, 10. Hence the Apostle gives that caution, Col. 2.8. Beware lest any man spoil you, through Philosophy and vain deceit, after the traditions of men.  

3. Th●y, if bad anderring, may carry many with them to hell.  3. Ministers of all others, had need to look to their hearts and heads, because if they misled themselves, they are able by their Authority and favour with the people) to misled many with them into hell. They are called Guides, Leaders, Pilots (as we said at first) if those miscarry, they carry with them thousands into destruction. The Scribes and Pharisees, made many proselytes, making them two fold more the children of hell, than themselves. Those two men named after the text, Hymeneus and Alexander, as also Philetus, 2 Tim. 2.17, 18. who had made shipwreck of the Faith, Their word did eat like a canker, saying, that the resurrection was passed already and overthrew the faith of some. Those Cretian seducers, subverted whole houses, Tit. 1.11. The venerable esteem of many seeming Saint like Heretics of old, carried many thousands with them into Heresy. And so they do now, their followers having their persons in admiration for their seeming holiness, have gone after them blindfold, as not thinking it possible, that such pious men coul err, or lead others into errors. The leaders of my people cause them to err, and they that are lead of them are destroyed, was once a complaint, and may be our caution. The words are rendered by Tremelius, thus, Doctores populi mei, 
Isa. 9.16.  sunt seductores, The leaders of my people are seducers; But in the Original, the words are more emphatical, They that bless my people are seducers, 
See Isa. 3.12.  and they that are blessed by them, are destroyed. They by their flatteries pronounced the people blessed in their erroneous and destroying ways; notwithstanding the threats of ruin to them, by the true Prophets of God; and when they thought themselves blessed, in a blessed state, they and their Prophets were swallowed up in a common destruction. woe to the seduced, but tiwice and twenty times woe to the seducer; he that brings in damnable errors to deceive and destroy others, he brings upon himself swift destruction. His fire shall be so much hotter in hell, as he hath more disciples after him, as so many faggots to incense the flame. Let Ministers than look well to the Faith, to keep it sound, and if they will keep and hold the Faith, above all keep, keep a good conscience.  
3. A word of direction to all, and I have done; 
3. Directions to preserve from this shipwreck.  How we may preserve ourselves from the Apostasy of the times, and prevent this common shipwreck of the Faith. There are (as hath been hinted) three things, that do betray men into error, in these times, ignorance, pride, and hypocrisy; the contrary to these, are the preservatives of the Faith; knowledge, humility, sincerity, of each a word, and but a word.  
1. Sound and well grounded knowledge of the truth. 
1. A skilful Pilot, sound knowledge.  An ignorant and unskillful Pilot will easily endanger the ship. You heard before, who they are that are commonly the prey of seducers, unlearned and unstable souls, says Saint Peter, 2 Pet. 3.16. therefore unstable, because unlearned. They are children (says Paul) that are carried away with every wind of doctrine, Eph. 4.14. and simple women, that are led captive by seducers, 2 Tim. 3.6. untaught, unprincipled people, never catechised in the fundamentals of Religion. Hence that of the Apostle, Col. 3.16. Let the word of Christ dwell in you richly, in all wisdom, and Col. 2.2. He prays for them, that their hearts may be comforted (or strengthened) unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ. A superficial, notional knowledge, is easily shaken; it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the full assurance of understanding, that comes to an acknowledgement of the Mystery of God, not the history only; an ignorant soul among seducers, is like a ship at Sea, without a skilful Pilot.  
2. Knowledge alone, is not sufficient, knowledge puffs up, 
2. Store of Ballast, true humility.  says the Apostle, 1 Cor. 8.1. But there must be the Grace of Humility as ballast to poise the ship. It's pride (you heard) that carries men into error, pride of parts, of gifts, etc. God resists the proud, but gives grace to the humble. The meek will he guide in judgement, the meek will he teach his way, Psal. 25.9. It is not more ordinary than just with God, to give proud men over to their self-delusions. He delights to befool those who are wise in their own eyes. They set their wisdom against Gods, and he sets his wisdom against them, and blinds them with their own wisdom. Whatever parts, or gifts or abilities men have, let them labour the more to be humble and lie low. He that in a blustering wind lies on the ground, is safe, whereas he that sets himself upon the house top, or on a pinnacle, is in danger to be blown down, and to break his neck. In a word, a man of much knowledge, without Humility, is like a ship at Sea with full sails, but without ballast; every gust of wind is ready to overturn it, or run it upon a rock.  

3. A strong Anchor, sincerity.  3. Sincerity is the chief, that secures all, unrighteousness of heart (that's the good conscience in the text) is like the Anchor to a ship, that stays it in a storm: So the Psalmist prayed, Let uprightness and integrity preserve me, Psal. 25.21. the reason is added; for I wait on thee. When the truth is much obscured by Heretics, that he cannot see his way; there's a promise, Unto the upright there ariseth light in the darkness, Psal. 112.4. God hath promised all blessings to the upright, 
See Psal. 25.12 Him shall he teach in the way that he shall choose.  they are his delight, Prov. 11.20. The high way of the upright, is to departed from evil, he that keepeth his way, preserveth his soul, Prov. 16.17. He that walketh in his upuprightness, feareth the Lord: but he that is perverse in his ways, despiseth him, Prov. 14.2. And how just is it with God, to despise that man that feareth not God, but is perverse and hypocritical in his ways: of all men, God hates an hypocrite, and will one time or other uncase him. Hence it is observable, that many weak Christians, for knowledge, but sincere and upright in heart, persevere and outstand all the errors of the times, when many of great knowledge, and learning and parts, but open or secret hypocrites, do Apostate from the truth. Above all than get a sincere and upright heart, to walk up to your knowledge, that will keep both the Faith, and yourselves. I shall allude to the Apostles words, 1 Cor. 13. vers. ult. There are these three preservatives of ●he Faith, knowledge, humility, sincerity, but the chiefest of these is sincerity. This is that good conscience, in the text, made good by sound and saving knowledge much bettered by humility, and preserved in both those by sincerity. Let it be it every one of our prayer, Oh let my heart be sound in thy Statutes, that I be not ashamed, Psal. 119. vers. 80. And Oh that my ways were directed to keep thy Statutes: then shall! not be ashamed, when I have respect unto all thy Commandments, vers. 5, 6. And I shall conclude with my prayer too; Do good, O Lord, to those that are good, and to them that are upright in their hearts. As for such as turn aside unto their crooked ways, the Lord will lead them forth with the workers of iniquity, but peace shall be upon Israel. Amen.  
FINIS.