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A31442
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A late great shipwrack of faith occasioned by a fearful wrack of conscience discovered in a sermon preached at Pauls the first day of July, 1655 / by Dan. Cawdrey.
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Cawdrey, Daniel, 1588-1664.
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1655
(1655)
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Wing C1632; ESTC R23918
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31,017
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42
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c. They cannot give any reasonable account I my self have known some that were Zealous Anabaptists and the like who could sufficiently finde Language to cry down a Steeple-house and Tythes and raile at the Ministry who were so farre from speaking the Language of Scripture in pâ—ainest principles that they could not speake reason or sense in their common discourse Little do most men thinke or know what desperate ignorance there is to be found in most ordinary people No marvell 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 then ordinary knowledge pride of parts pride of gifts confidence of Spirit nimblenesse of fancy volubility of Tongue c. these puffe up self conceited Novices wâ—th scorn and arrogance that they thinke themselvâ—s abler then their Teachers and wiser then 7 men yea 7 Ministers that are able to render a Reason for what they say or do These young Lapwings runne 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 vaine head and the Levitie and falsity of their waies as first that pride and scorn manifested to all not of their own way and that railing and reviling of men far better then themselves for wisdome and pietie Truth makes men humble especially to those supposed to be in errour and that meerly out of conscience shewing all meekness to all men for we ourselves were sometime foolish deceived c. Tit. 3.3 But marke St Peters 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. Hyprocrisie open or secret corruption of mens hearts doth often betray their heads into errours This is the subject of the following Sermon I must not here Anticipate my own discourse Only let me tell you my owne 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 waies for others are sensibly grown far more loose and remisse in the practicall parts of Religion then 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 carelesse of themselves and Famâ—liâ—s in secret and private duties Men and women that once durst not omit reading praying catechizing their families now can neglect all Holding it some of them a profanation for to teach their Chidren any Catechism or forme of Prayer or to speake 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 designe are as fashionable in their haire and habits as any the most vaine 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 feare some secret lust or corruption of their hearts which accounted the former strictness and precisenesse 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 novell and high speculations with swelling words of vanity which never stoop so low as to touch their pride and wantonesse Covetousnesse and worldly mindedness c. But these things are more fully prosecuted in the following Sermon and I feare I have held you too long from it I commend it to your Honourable perusall and to the Blessing of God upon all that shall vouchsafe to reade 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 SHIPWRACK OF FAITH Occasioned by the VVrack of Conscience 1 TIM 1.19 Which good Conscience some having put away concerning the Faith have made shipwrack AS the life of a Christian man in generall 1. The coherence in regard of the miseries of it So the life of a Man of God a Minister in speciall is compared to a wayfare to a warrefare to a Sea-fare To a wayfare and so the Minister is called a Guide Rom. 2.19 a Guide of the blinde To a warrefare and here he is called a Captaine 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 Warre a good warrefare as a chief Commander according to the prophesies which went before upon him Here he bids him as a Pilot take heed of a Shipwrack by the example of others that have miscarryed and prescribes the meanes for both Holding faith and a good conscience c. 2. The explication of the words to Faith taken For the explication of the words we shall enquire 1. What is meant here by Faith Faith is taken either Objectively for the Doctrine of Faith quam credimus which we do beleeve 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 beleeve 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 parrallel 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 sayes They have erred concerning the Truth as here they are said To have made shipwrack concerning the Faith 2. Good conscience two wayes 1. Of Tranquility 2. Of Integrity 2. What is meant by good conscience Conscience is nothing but a reflect Act of the soul upon it self applying Science or knowledge to a mans self and so approving or disproving accusing or excusing The goodness of the conscience is either the goodness of Tranquility 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 c. 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 shipwrack have made shipwrack a Metaphor taken as I said from Mariners or Seafaring men who when the Ship is broken or sunk lose the Merchandize therein contained So that Faith or the Truth of the Gospel is the Merchandize 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 Merchandize Iewel 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 fulfill 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 Shipwrack The words being thus explained hold out unto us The Observation made good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrs in locum this observation which I shall deliver in Chrysostomes 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 Shipwrack 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 minde 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 unfained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which pure heart good conscience c. some having swerved from have turned to vain janglings The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Metaphor taken from Archers who mistake their aime 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 c. 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 then Godly edifying which is by faith vers 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 wholsome 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 chiefly 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 shewes 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 mindes then follows reprobate concerning the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that have lost their judgement concerning the Truth of the Gospel And vers 13. he sayes Evil men and seducers wax worse and worse not onely 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 mans 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 grosly corrupted in so clear a principle The works of God proclaim a God Rom. 1.19 That which may be known of God c. How come men to think there is no God the reason follows Corrupt are they and become abhominable in their doings c. This is rendred 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 Truthes of the Gospel Take these 1. Sinful lusts allowed and lived in hinder spiritual light and saving knowledge Lusts are like scales upon the eyes 1. Sinful lusts hinder spiritual light