A warning for worldlings, or, A comfort to the godly, and a terror to the wicked set forth dialogue wise, betweene a scholler and a trauailer / by Ieremie Corderoy, student in Oxford.

To the Reader.

I DOVBT not (gentle Rea∣der) but that there are ma∣ny more scru∣pulous, then rightly zea∣lous; who thinke it not conueni∣ent, that any question should be made, whether there be any God or no, (because as they say) there are very fewe, who doubt of it, and the very calling of it in que∣stion, breedeth scruples in the mindes of those, who made no question of it before. True it is, that if there were no more

Atheists in these dayes, then doe in words deny God; Fit it were, we should be silent in this point. For fewe or none there are, who now in words deny God, and the very persons of such men, who in plaine termes deny that there is any God, haue beene in all ages, euen amongst the heathen so o∣dious, that their hatefull opini∣on hath done but little harme ei∣ther to the Church, or Common∣wealth. But the Scripture fore∣warneth vs of a more dangerous kind of Atheist, who wil not in words deny God, but by their deeds, as the Apostle saith. They professe that they know God, but by their deedes they deny him. And in another place speaking of them, saith, that they haue shew of godli∣nesse, but they deny the power of it. They haue a shew of godlinesse, because in words they make pro¦fession

of Religiō, but they deny the power of it. For they wil not in their deeds yeeld reuerence & obedience vnto it. These are they, of whom the Apostle saith, that they will priuily bring in dā∣nable heresies, and that many shall follow their damnable waies, that in speaking swelling words of vanity, they shall beguile with wantonnesse, through the lust of the flesh, thē that were clean escaped from thē, which were wrapped in errour. That is, de∣ceaue euē those which were not entangled in those errours of do∣ctrine, which in the time immedi¦atly going before, the Apos. for∣shewed would take hold on most mē, termed the latter daies. These Atheists who now in these daies abound, termed the last daies, as the last and dregges of Sathans vomit, so the worst of all euils that euer came vnto the Church

of God, doe with greater pride contemne godlines (though af∣ter a couert manner) then euer a∣ny of Satans crue since the world began. Who because they loue their pleasures more then God, as the Apostle saith of them. There∣fore of set purpose they seeke by all meanes possible to abandon al thought of God and his know∣ledge: & albeit they cannot chuse but see that there is a God which gouerneth all by the creation of all things, in heauen and earth, their continuall preseruation, the motions of the heauens, the or∣derly course of all things in the earth, yet they seeing it, endeuor not to see it, and perceauing it, will not take notice of it, least they acknowledging a God, shold by consequēce be constrayned to forgoe their intirely beloued ple∣sures. This loue of pleasures, and

setled resolution to enioy all the pleasures and commodities of this present life without cōtrole∣ment, causeth the knowledge of God to be so hatefull vnto them, as the light of the Sunne was vnto the eyes of that hell-hound Cer∣berus delighting & vsed to dark∣nes; so that when Hercules ende∣uoured to draw him to the light, he shut his eyes, and by all his might shunned the light: so these hel-hounds vsed to the works of darkenesse, and delighting there∣in, do shunne all the meanes that might bring thē to the true light of their soules: and if any Hercu∣les do endeuour to draw them to the light, they will by all might and maine draw backe, and shut their eyes against the truth, non persuadebis, etiamsi persuaseris, ye shall not make them yeeld to the truth, though you conuince thē.

Nay, they wil hate euen the per∣sons of them who striue to bring them to the truth. So true is that of the Prophet Dauid, they will not vnderstand, that they might do good, and that of S. Augustine, Impia mens odit etiam intellectum ipsum, & homonimium mente per∣uersus timet intelligere, ne cogatur, quod intellexerit, facere. A wicked mind, hateth euen vnderstāding; and a man of a peruerse minde, feareth to know to do well, least his knowledge constraine him to do that which he knoweth ought to bee done. This is the cause why that saying of the Prophet was neuer more generally true, then in these dayes Hee that re∣frayneth from euill, maketh himself a prey. For whosoeuer will not runne with them into that ex∣cesse of riot as they do, they take for an enemie, and by al meanes

spoyle him, if not of his goods fearing the law, yet of his good name, and make him as odious as may bee: because the godly care of such men in refraining frō sin, is (as they take it) a kind of re∣proofe of their lewd life & il cō∣uersation. Whosoeuer duly with∣out partiality considereth how daily this il brood of mē do mul∣tiply & encrease, cannot but with griefe be mooued, if he hath any sparke of christianity in him. Di∣uers causes hereof there are, as a learned and iudicious man hath shewed, namely: First, our ouer∣much patience toward thē wher∣in (to vse his words) the zeale of Babel towards the glory of God, hath exceeded the zeale of Sion. Secondly, our dissentions doe strengthen them in their errour. And thirdly, the impreparation of many, and vnability to giue a

reason of the grounds of our re∣ligion, because they imagine no man will call them in question. Vnto which causes, I would I might not iustly adde another, namely the corrupt life of some, who haue consecrated thēselues to the seruice of God, yet dare not open their mouthes against corruption in manners, but onlie busie themselues in matters of doctrine, least they should here Medice cura teipsum: or that of the Poet.

Loripidem rectus derideat, Ethi∣opem albus. Quis tulerit Graccos de seditione querentes? Quis coelum terris non miseat, & mare coelo, Si fur displiciat verri, Homicida Miloni? Clodius accuset moechos, Cati∣lina Cethegum.

Let him that is straight footed, deride him that haulteth, and he that is faire, a black-more. Who can endure to heare the seditious Gracchians to complaine of sedi∣tion? who can with patience en∣dure to heare Verres a famous theefe, reprooue a pettie theefe? or Milo a famous murtherer, to reprehend mans slaughter? or that infamous Clodius, should ac∣cuse those who are incontinent? or that one traytor, shold accuse an other of treason? Where∣fore most deerely beloued bre∣thren, to you I speake especially, who haue seperated your selues from other men, to set forth the glory of God: though this mat∣ter also concerneth euery Chri∣stian in particular; Yet to you I speak, who are not stayned with the contagious infection of this wicked broode, whose garments

are white: so that you may free∣ly beseeming your persons, re∣prooue the deformity of others. Whose sincere and godly con∣uersation, doe adde authority, waight, and credit vnto your re∣prehensiōs. If hitherto you haue endeuoured to bee as simple as Doues in iudging, and interpre∣ting the best of all men, suppo∣sing euery one to be as religious as they speak: yet now sith we are forewarned, that in these dayes many shall make a shew of god∣linesse, yet are most vngodly; be as carefull to be as wise as Ser∣pents. Consider your calling, cōsider that the Lord hath made you watchmen to foresee euils, and to giue warning of them. Consider what the Lord saith vn∣to you; If I (saith the Lord) shall say vnto the wicked, thou shalt surely die, and thou giue him not

warning, nor speakest to admonish him, that hee may liue: the same wicked man shall die in his iniqui∣ty, but his bloud will I require at thy hands. Consider what the Pro∣phet saith, Cursed is he that doth the worke of the Lord negligently. The Lord hath forewarned you of these ill kind of men. Giue warning vnto others, that you may saue them, and your owne soules. Follow the example of our predecessors, who in the time wherein errour of doctrine did abound, then especially did striue for the truth. Now like∣wise, let vs in the time wherein we are forewarned, that corrup∣tion in manners should abound, contend against vngodlinesse in manners. For what auayleth vs to knowe that God aboue all things is to be honoured, if wee honour him not? Our know∣ledge

of the will of God without our obedience vnto it, is to our greater condemnation.

Learned Reader, expect not any curious composition in this treatise, or nice termes: For you know that the nature of a Dia∣logue requireth familiar speech: And secōdly (but especially) I en∣deuoured to speake to the vnder∣standing of the meanest ca∣pacity, being desirous (as much as in me ly∣eth) to profit all men.

Yours, IER. CORDEROY.

Notes

• Tit. 1.16.
• 2. Tim. 3.5
• 2. Pet. 2.12.18.
• 1. Tim. 4.1
• 2. Tim. 3.1 2. Pet. 3.3.
• 2. Tim. 3.4
• Psalm. 35.
• Tom. 10. de verb. Apost. serm. 13.
• Esa. 59.15
• Hooker. lib. 5. sect. 2.
• Iuuenal. sa∣tyr. 2.
• Ezec. 3.18.
• Ier. 48.10.