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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59652	Moral vertues baptized Christian, or, The necessity of morality among Christians by William Shelton, M.A., late fellow of Jesus Colledge in Cambridge, and now vicar of Bursted Magna in Essex.	Shelton, William, d. 1699.	1667 (1667)	Wing S3099; ESTC R37384	107,365	208

Law of God the Moral Law commands Therefore to abound in Moral Vertues is necessary for a Christian man Sect. 2 To which if it be Objected that Christians Obj. or New-Testament Saints are of a higher dispensation The Law was indeed given by Moses John 1. 17. but Grace and Truth came by Jesus Christ and that such Grace as makes void the works of the Law Answ 1 It might be answered 1. That the Moral Law was given to the Israelites not as Israelites but as men and then à quatenus ad omne valet Consequentia So long as Christians continue men Reasonable Creatures so long they will be under an Obligation to this Law And this appears because before the promulgation of this Law upon Mount Sinai Cain Gen. 4. transgressed it in killing his Brother Ham in mocking his Father the men of Sodom in Gen. 9. Gen. 19. their uncleanness which hath ever since bore the name of Sodomy from them Now in those ages they must have this Law else how could they trangress it for where no Law is there is ●o● 4. ●5 no Transgression It might be Answered that a Law once in force is presumed so to continue till it cease of it self or be repealed by the Law-maker neither of which can be made good in this Case Upon which Answer I do not in enlarge partly because especially in matters of Fact Assirmantis est probare If the Antinomians cannot produce how and when it was repealed we may persist to say it is still valid But chiefly because a determination of this question when a Law as to the reason and foundation of it ceases and is null if it be accurately done would be some what too speculative for every vulgar reader who I make account are most concerned in what I write whose practice if I may be useful to direct I shall the less care to make them wander in speculation Scholars do not want Books that make out this argument Therefore it is sufficient to say that those commands of the Old Testament which are repeated in the New are never the more out of date because they are first found in the Old such are the precepts of the Moral Law which have been already named Wherefore though other precepts and rules of Life might be insisted on out of the Old Testament which are not liable to any just exception yet because there is so very great plenty in the New thither let us go Sect. 3 There are very many commands in the Gospel that make it necessary for a Christian to abound in Moral Vertues so many that it would be long to name all yet that it may help us forward in the practice of them it may be worth our while to consider that we have a greater confirmation then of two or three witnesses There is no Book in the New Testam●nt but hath some commands or something very near commands for this purpose It is no small advantage to our cause to consider first That the first Sermon Christ preached M●● 5. 6. 7. chap. doth handle much of this Argument doth enforce many commands of the moral Law before mentioned and doth require us to love our Enemies not to be guilty of rash judging to do as we would be done to and many the like afterwards in St. Matthew's Gospel St. Mark Mar. 7. ch 12. ch doth likewise repeat some of these of Honouring Father and Mother and loving our Neighbour as our selves St. Luke also says the same things and directs Luke 6. ch 10. ch 11. ch 12. ch 21. ch John 13. 14. 15. ch Acts. 5. to shew mercy and to give Alms and warns against Covetousness and elsewhere against surfeiting and drunkenness In St. John the same Saviour spoken of in the former Gospels requires Humility and Love The Acts of the Apostles being a History is fuller of examples then commands Acts. 4. the judgement on Ananias and Sapphira for lying and of the Church for love and one heartedness but there are not altogether wanting commands there neither for Charitableness Remember the words of the Lord Jesus how he said it is more blessed to give then to Acts. 20. Acts. 23. receive for submission to Authority Thou shalt not speak evil of the Ruler of thy people And we may presume that St. Pauls reasoning with Foelix of Righteousness and Temperance Acts. 24. was in an Authoritative commanding way for it is an unusual thing for a Prisoner to make the Judge tremble If we go on to the Epistles they have much of the same Argument Rom. 12. 13. ch 1 Cor. 13. ch 2 Cor. 13. 11. v. Galat. 5. 16. v. c. to the end of that chap. The latter end of the Ep. to the Eph. from the 24. v. of the 4. ch the greatest part of the remainder of the Ep. Philip. 2. ch beginning 4. ch 8. v. A great part of the 3. and 4. ch to the Colos 1 Thessal 3. 12. v. 4. ch 5. 6. v. 9. c. 2 Thessal 3. 10. 1 Tim. 1. 9. c. 6. ch 11. 2 Tim. 2. 19. 22. Titus 2. 12. 3. 8. The Ep. to Philemon is in the design of it an exhortation to forgive an injury Heb. 13. ch 1. c. 5. c. 16. The Ep of St. James besides that it commends Works together with Faith directs to the government of the Tongue to meekness and against Envy James 3. v. 2. c. 13. 14. St. Peter hath many such precepts 1 Ep. somewhat in every Chapter 2 Ep. 1. 5. c. The 1 Ep. of St John is known to commend love so likewise the 2 Ep. v. 3. he wishes them grace with truth and love yea likewise the third as it doth commend the hospitality of Gaius so doth it adde a precept v. 8. St. Jude after he had described the sins of some of his time v. 8. 9. c. some of which were Immoralities he doth not obscurely insinuate the contrary though not in so many words command it v. 19. 20. Yea for a conclusion of all 22 Revel 11. when unjust and filthy men are given over to their injustice and filthiness yet righteous men are established in their righteousness and blessed in it v. 14. These are many but not all the directions that are to be found in the New Testament which teach us in our behaviour in the world and in the exercise of Moral Vertues The force of these commands is not now to be considered but afterwards when it must be made appear that they are peremptory and admit of no evasion or excuse It is enough now to make an induction and enumeration of particulars which is sufficient for the purpose though not so full as it might be made I have mentioned so many that I may well give this Advertisement to all those who are concerned in it that they do us great wrong who despise our preaching of Morality and do not think it Gospel preaching if

I proceed to conclude in a few words happy then is he that condemneth not himself in that thing which Rom. 14. he alloweth We all allow Vertue to be excellent and praise-worthy happy is that man and happy is that party of men whose judgement doth not condemne its practice When then shall our zeal be more hearty then heady When shall the earnestness of our spirits which provokes us to contend in matters of opinion be spent this way some of it to provoke H●b 10. one another to good works It was an office of great repute among the Romans to be Censor morum by which it appears what an excellent opinion they had of Vertue and what care they took to correct vice because this was one of the most honourable offices in the Common-wealth But now adayes how is every body almost got into this Office Oh when shall our censurings of others be turned to a self-judging and that end in a self-amending when shall we strive who shall live the best lives Sect. 3 Thus far we are all agreed and not we only but the whole World so far as it is under any form of government and manner of Civility for there is no Nation under Heaven but so far as it is governed by Lawes the intent of those Laws is to encourage Vertue and to restrain wickedness and sin The Jew the Mahometan and the Infidel though they do all oppose the Christian Religion yet herein they do agree both with that and with one another they acknowledge a certain decorum to be observed in our actions and they applaud Vertue so far as they understand ●t Among the many Traditions that the Jewish Writers abound with those which they call the seven precepts of Noah are not the least considerable of which see Ainsw upon Genes 9. 4. and Weemse's Exercitat Divine pag. 41 now they being some of them restraints upon Immorality are some evidence in the case but besides the Jew acknowledges the Old Testament for the word of God at least the Five Books of Moses are owned by all of them and there being commands as hath been before said for a Moral conversation it cannot be that they should deny the necessity of Vertue The Turks are a rude and unmannerly people yet have they likewise a kind of Religion and Gospel among them and of those 8 Heads Heylin Geogr Arab. to which their Alcoran is reduced by a learned man these are 4 Giving to the Poor Obedience to Parents Against killing and last of all Do to others as thou wouldst be done unto thy self Upon which last let it be observed that as it is a grand Maxime of the Gospel so hath it found universal entertainment all the world over in so much that Alexander Severus though a Heathen Emperour and one who is said to have Prideaux been at first harsh to the Christians yet he thought this a fit Motto onely turning the Affirmative Joh. Laetus into a Negative Quod tihi non vis alteri ne feceris Do not to another what you would not have him do to you Yea concerning the Turks it is worthy to be added that one who was an Eye-witness and a diligent observer of Busbeq Epist 1. their State-policies gives this Character of them In eâ Gente Dignitates Honores Magistratus Virtutum Meritorum praemia sunt Improbitas Ignavia Inertia nullo honore pensantur I am sorry he had occasion to adde and more sorry if it should still be true in Christendome Ibid. Apud nos aliis vivitur moribus virtuti nihil est relictum loci omnia natalibus deferuntur Sect. 4 Yea the very Pagans and Infidels are not without an apprehension of the excellency and becomingness of Vertue the Philosophers of old have been produced before and it might be enough to say of them in the general what Grotius doth Inter Paganos non defuerunt qui De verit Christianae Relig. L. 4. adifinem dixerint singula quae nostra Religio habet universa Those precepts of Vertue that are gathered together in the Gospel are scattered up and down the several writings of the Pagans But I find in a late Authour one passage very considerable to this purpose In the great Empire of China though it be far removed from those parts of the World where Christian Religion principally obtains the Chinois have such honourable thoughts of Moral Vertue that it hath been a stated Custome among them if the late invasions of the Tartars have not interrupted it that at every New and Full Moon throughout that vast Kingdome there have been some publick Officers appointed in every Town to proclaim a little before the Sun-rising these six Rules of life 1. Parentibus omnes obediunto 2. Superioribus Honorem Observantiam deferunto Theophil Spizelim De Re literariâ sinensium Sect. 12. 3. Inter proximos vicinos concordiam pacem concilianto 4. Liberos nepotes literis honestis disciplinis instruunto 5. Partes officia sua quilibet debitè exequatur 6. Nemini ulla injuria irrogetur sive corporis laesione sive Adulterio sive Furto That is 1. Let all obey their Parents 2. Let them reverence and honour their Superiours 3. Let Neighbours make and keep peace with one another 4. Let Parents bring up their Children in good Learning and honest Trades or Callings 5. Let every one look to the due discharge of his office and place 6. Let none hurt another neither by any corporal Violence nor Adultery nor Theft How like is Vertue to the Sun in the Heaven or to the Heaven it self upon this as well as other accounts There is no speech Psal 19. nor language where the voice of Vertue is not heard Sect. 5 But to come neerer home within the Christian World there is the Papist and the Protestant within the Reformed Churches there are names and notes of difference more than I am willing to reckon up among all these are feuds and quarrels and contentions yet these all though they are not of one heart and mind yet thus far they are of one Language Gen. 11. or one Lip take them together or take them apart excepting a few Strange-spirited Antinomians and they profess to believe the necessity and excellency of Moral Vertue Thus far we have all attained to believe and know that it is necessary for us to live upright and honest and vertuous lives Here we are all of one judgment though haply as to particular cases and circumstances of life there remain doubts and difficulties as to what is fit to be done and what not which is Vertue and which Vice Wherefore we are all concerned in the exhortation of the Apostle if we apply it to the matter in hand There will be differences in opinion and judgment perhaps as long as the world stands Nevertheless whereto Philip. 3. we have already attained let us walk by the same Rule let us mind the same thing Even this same thing among others that I have all this while been recommending viz. Moral Vertue The Rule whereby we ought to walk in the exercise of it is the dictates of our own Conscience when it is rightly informed by the word of God And as many as walk according Galat. 6. to this Rule peace be on them and mercy and upon the whole Israel of God and upon all those who let their light so shine before men that they Math. 5. may see their good works and glorifie their Father which is in Heaven FINIS Mr Geo. Herbert Page 80. ¶ Vertue SWeet day so cool so calm so bright The bridal of the Earth and Skie The dew shall weep thy fall to night For thou must Dye Sweet Rose whose hew angry and brave Bids the rush gazer wipe his Eye Thy root is ever in its grave And thou must Dye Sweet Spring full of sweet days and Roses A box where sweets compacted lie My Musick shows ye have your closes And all must Dye Only a sweet and Vertuous soul Like season'd timber never gives But though the whole world turn to coal Then chiefly lives ERRATA THe slips of the Press are not many nor very considerable some Comma's and periods are misplaced and some Letters and Figures are mistaken which the Readers ingenuity going along with his Eye will pardon as he finds them What in any kind is most considerable let it be thus corrected P. 8. lin 21 read kick it out p. 20. In Marg. r. Lib. 1. vers finem p. 27. In Marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 42. l. 14. r. Manichees p. 48. l. 2. r. as much as safely p. 57. l. 29. r. so not to recompense p. 70. l. 26. dele these p. 79. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 87. l. 26. r. deserve it p. 115. lin Antepen r. It is not hard p. 128. l. 31. r. and this Joy

MORAL VERTUES BAPTIZED CHRISTIAN Or the Necessity of MORALITY Among Christians By WILLIAM SHELTON M. A. Late Fellow of Jesus Colledge in Cambridge and now Vicar of Bursted Magna in Essex Verae divitiae non opes sunt sed Virtutes quas secum Conscientia portat ut in perpetuum Dives fiat Bernardus de Adventu Domini Monstro quod 〈◊〉 〈◊〉 dare Semita certe Tranquillae per 〈◊〉 〈◊〉 unica vitae Juven●● LONDON Printed by J. M. for Nathaniel Ranew and Jonathan Robinson 1667. TO THE Right Worshipful Sir THOMAS DARCY Baronet At Kentwell Hall in Suffolk SIR I Have undertaken to recommend Non est gloriosares gratum esse nisi tutum est ingratum fuisse Seneca d● Benefi● Moral Vertue which I should very little understand if I did not believe Ingenuity and Gratitude to be a considerable part of it A Vertue which is rather more then less excellent because the contrary Vice is not 〈◊〉 punishable by Humane 〈◊〉 What are the favours to a grateful acknowledgment of which you have obliged me I could take a● Wurd in ●elling the world but that I would not bring you under a suspition of Symbolizing with those who gave Alms for the Trumpets sake Yet Math. 6. thus much I think my self bound to say If there be any thing in these papers doth my Reader go●d when he hath given thanks to God for this help among others ●o ●a vertuous and good life let him be i● thankful to Sil Thomas Darcy for those endouragements of my first and earliest Studies without which it may be I had never been in capacity of doing this service Besides this Retribution which I was in Justice to make if I would be Modish I should go on to take notice of your other Vertues For Books are more commonly without Epistles Dedicatory then those Epistles without an Elogy of the persons to whom they are made Indeed Sir you deserve it and the Argument I prosecute would fairly lead me to it But I consider if I should say little I should detract from your worth For as he who with all seriousness and pretended Faithfulness reproves another for some petty escapes and inadvertencies of life would have it believed that there are no greater faults to come under Censure a note whereby Plutarch distinguishes De adulatoris amici discrimine a Flatterer from a Friend So will he who slightly and sparingly commends give occasion to suspect that there is nothing else worthy of commendation But if on the other side I should be as large as Applications of this nature use to be and as your Merit justly Challengeth They who are strangers to your Person would not believe but I were a Flatterer A Vice so abhorrent to my Nature unless I flatter my self that I think I have sometimes been too Morose and have been wanting to give Testimony of the Value I have had for many persons upon no other account but because I would not be thought to Flatter To avoid which suspition I now say the less yet I do not doubt but my thoughts of you and all other Lovers of Vertue are as Honourable as theirs who complement and brag more Such there are in the world bafely Mercenary Parasites who have Mens persons in admiration but for their own advantage who under pretence of Honouring Vertue do it a great deal of disservice for while they commend Men as if they were Vertuous and that at all adventures they encourage many to be still Vitious And yet there is some good comes out of this evil for when they who do not deserve it are flattered and spoken well of it is a great Argument that Vertue is very Excellent and Praise-worthy where indeed it is for why should a Picture be drawn handsomer then the Face but because Beauty is a desirable thing This is some advantage in as much as it is a conviction to the world that that Vertue which is so much commended ought to be more practised Else it is as true here as any where Laudatur Alget Sir If you please to give this Book a Palronage when you are at leisure to read it I hope you will find the Argument as not unworthy of a Christian so neither of a Gentleman However there may be some Gallants of the Times as there have always been who think it below them and dishonourable to them to be tyed up to the same Rules of Vertue with Ordinary Men yet Vertue Generosum Honestum Persius of old hath been counted so Generous and Noble a thing that it hath not only made Men Gentlemen but Gods too in the account of the Heathens So Cicero De Natur● Deorum Lib. 2. gives this Reason why Hercules and Aesculapius and others were reputed Gods because while they lived they were excellent and useful Men. And even still throughout the world the design and intent of conferring Titles of Honour is this to reward and encourage Vertue Go on Sir by your Vertuous Example to let the world know that you believe Vertue to be Excellent and Honourable Go on to 2 Phil. shine as a light in this World that hereafter you may shine as a Star in Glory Which is the hearty Prayer of March 6th 166 6 7. SIR Your most Obliged and Humble Servant William Shelton THE EPISTLE To the READER OF those two Ends why Books are written to make men wiser or better the latter is therefore to be preferred to the former because it is incomparably more safe to be good without Learning then to have skill in Learning and none in Vertue and so cum doctrinâ descendere in infernum Knowledge is a rare accomplishment and they who undervalue it betray their want of it for it hath no Enemy but Ignorance Yet is it not a Star of the first Magnitude nor the one thing needful It hath many times the Honour to be as John Baptist was to Christ a praecursor to goodness yet we must say as he did That which 〈◊〉 〈◊〉 it is preferred before i● ●● 〈◊〉 〈◊〉 if they were always together in the same subject yet 〈◊〉 they are not Though I will not say of the Learned men of this Age what L●cta●tius said De 〈◊〉 Sapientiâ Lib. 3. Cap. 15. of the Philosophers ' of old Ex philosophis perrarò fuerit qui aliquid in vitâ fecerit laude dignum Si quis mores eorum diligenter inquirat inveniet iracundos cupidos libidinosos c. No doubt but there are many in whom Religion and Learning dwell together yet the other part of his observation is fully true Innumerabiles exist●nt Ibid. semper extiterunt qui sunt fuerunt sine ullâ Doctrinâ boni There have been many men of mean parts and small improvements have had Grace and Vertue enough to carry them to Heaven But bare Knowledge gives no man a title to those Heavenly Joyes This is a manifest and a considerable disproportion between