The excellency of moral vertue, from the serious exhortation of St. Paul to the practice of it in several discourses upon Phil. 4. 8. : to which is added, A discourse of sincerity, from John i. 47 / by Henry Hallywell ...

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Whatsoever things are of good Report.

The last instance of Virtue the Apostle makes use of, is to per∣suade us to the practice of such things as are of good Report: By which we are taught to think of and do all such things as may purchase us a Good Name, and

Esteem, and Reputation, among such as are Virtuous, and un∣derstand the differences of things. Now from hence we are in∣formed,

1. That all things are not in∣different and alike. There is a Natural Bravery, Excellency and Becomingness, in some Actions, and there is a Baseness and Filthi∣ness in others, whether we will or not. For the Difference and Distinction of things does not depend upon our Wills; nor can we change their Natures as we please. Indeed to the Atheist and to such as do not believe the Existence of any Spiritual Being, but resolve all things into Dead and Senseless Matter, there is no Distinction or Difference of things, but only what Men are pleased to make; and then as oft as Wicked Men get into Power,

they may make things Vitious in themselves to be called by the Name of Virtues. But since there is a God, (and none but Fools can think otherwise,) we are assured that all Virtue derives from him, and is a participation of his Image and Nature, and Consequently that there is an Es∣sential Difference in the Nature of things. And God hath Co∣pied out and Engraven this his Image upon the Souls of Men, whereby all Men that have a due use of their Faculties, have like∣wise the differences of Good and Evil deeply Sealed upon their Minds, and they cannot change them at their Pleasure.

Hence it comes to pass that such Actions as are Conformable and Agreeable to those Intellectu∣al Laws and Principles which God has fixed in our Minds, they are Virtuous and Praise-worthy;

and such as are otherwise, they are Detestable and Vile, and have an inward Turpitude stick∣ing fast to them. And since all Men have the Laws of Virtue written on their Hearts, and are sensible that they ought to walk according to these, there will Naturally arise an Esteem for those Persons who walk the near∣est according to these Rules. And this which we call Esteem or Fame, and a Good Name or Re∣port, is indeed a part of the Re∣ward of Virtue; when Men are Applauded and Praised, when they fulfil the end of their Crea∣tion, and Act like Rational Crea∣tures according to those Laws and Prescriptions the Eternal Mind has interwoven in the Es∣sential Frame and Contexture of their Souls.

True it is, Fame and Reputa∣tion is a thing that is mightily

sought after, even by those that are no great Admirers of the strictness of Virtue; and there is in all Men a secret Desire and Tendency towards the Embalm∣ing and Consecrating their Names to after Ages. Of which no o∣ther Reason can be given, but that there are some secret Con∣victions and Natural Presages of a State of Immortality after this Life, in all Men's Minds. There is something that whispers to them, and mixes it self with all their Thoughts and Actions, that they have something in them that shall survive their Ashes, and Live and Act when their Bodies are Dead and Rotten in the Grave. And from hence they Naturally Affect and Desire a Continuation of themselves, and a kind of Immortality in this Life. And this sets them upon those various Ways and Methods

of the Purchase and Acquisition of it; some by Valour and He∣roick Actions, others by Honour, and some by the increase of their Posterity: Which evidently shews the Desires and Inclinati∣ons of all Men to continue and live for ever upon Earth, at least in their Fame, and Names, and Memory, although they are with∣drawn from it as to their Perso∣nal Beings. Thus we Read, Psal. 49.11. of some whose in∣ward thought was, That their Houses should continue for ever, and they call their Lands after their own Names, i. e. Many Men seeing that themselves are Mor∣tal, and quickly Die, yet desire to perpetuate their Names, and that their Memory should Live after them: Whereas this only shews, that there is implanted in Men Naturally a Sense, that there are things of good Report,

which will procure Fame, and Esteem, and a Good Name, while they Live here, and conti∣nue it when they are gone from hence: But they mistook in the Ways and Means of Attaining it.

But now true Religion assures us, that it is only the sincere Practice of Virtue that will ad∣vance a Good Name, and pur∣chase Esteem here, and continue it after Death; according to that of the Scripture, The Righteous shall be had in Everlasting Remem∣brance. It is true, many a Wick∣ed Man's Name is Remembred, but then 'tis to his Infamy and Disgrace. Therefore it is said, Prov. 10.7. The Name of the Wicked shall Rot, i. e. it shall be as Offensive and Unpleasant as a Dead and Rotten Carkass. We Read of a Covetous and Trea∣cherous Judas who sold his Ma∣ster,

but we Detest and Abhor his Memory: And of a Cruel and Bloody Herod, but with al∣most as keen a Passion as those sorrowful Mothers felt at the Death of their little Infants. Thus every Wicked Man, if he be at all Remembred, 'tis with some Infamous Character and Note of Disgrace; as that he was a Profane, and Debauch'd, or a Lascivious, Covetous, or Unjust Person; and it were bet∣ter that our Names Perish for Ever, and we descend into a Common and Ignoble Grave, than to be thus Remembred.

2. We are informed, that the proper Judges of things of good Report, are Virtuous and Wise Persons. Among all those things that are Valuable with Men, there is none, (or at least ought not to be any,) of so high an

Esteem as true Virtue; which being the Image of God Com∣municated unto Man, it follows, that things are only so far of good Report as they are Virtuous. And hence it is, that the true Judg of what is Virtuous, and what is not, must be the Wise and Virtuous Man himself. For he being plentifully endued with, and perfectly awakened into this high and exalted Principle of Life, he presently feels and knows, and has a quick tast and rellish of what is agreeable to that Divine Life which his Soul is so throughly possessed of: And being perfectly Dead to all Sensu∣al Affections which may Cloud or Distruct his Judgment, he in∣stantly discerns the least Blemish∣es and Corruptions of Life, and so becomes perfectly inabled to determin what is Laudable and Praise worthy, and of good Re∣port:

This Internal Sense of his being as fitly qualified to dis∣cern its proper Objects, as the clear Eye is to discern Light and Colours. But as for Men of De∣praved Souls, and Wicked Lives, they are no more able to deter∣min and define things of good Report, than Swines are to Judg of the Symmetry of a Beautiful Picture.

So that when we speak of things of good Report, we must take our Measures from what the best and wisest Persons in all Times and Ages have accounted so. And for a Man to underva∣lue the Judgment of such who have jointly and unanimously concluded from that inward Sense they have of Virtue, that such and such Actions are Lauda∣ble, and of good Report, and the contrary Dishonest and Base, is

no better than a great piece of Pride and Arrogance.

3. He that purchases a good Name by Virtue, he purchases the greatest Treasure that is to be had in this World. Therefore Solomon says, Prov. 22.1. That a good Name is rather to be chosen than great Riches. Because Riches are something without us, and do not at all contribute to the Per∣fection of the Soul; but things of good Report being nothing but the effects of Virtue, and of that Life which is the true Being of the Soul, they are inseparable from it. Moreover the Virtuous Man cannot fail by such Actions of making many Friends, which are, (as Boethius speaks,) Pre∣tiosissimum divitiarum genus, The most pretious kind of Riches. And further, our good or ill Fame is not peremptorily confi∣ned

to this World, but passes be∣fore us into the next: And eve∣ry Man by his good or bad Beha∣viour brings a good or ill Report of himself in the Regions of Spi∣rits, before he comes to dwell and converse with them. If we be Wicked, we are as much scorned there, and our Names as Hateful, as the Names of Judas or Herod. The Angels and sepa∣rate Spirits quickly know what we are, (for those discerning Spirits are not easily deceived,) and the Fame of our Doings ar∣rives to them before we leave the World. Those Blessed Spirits are said to Rejoyce at the Con∣version of a Sinner, Luke 15.10. which is an evident Testi∣mony that our good or evil Beha∣viour readily comes to their No∣tice and Cognizance. And sure∣ly 'tis no small dammage to have an ill Report among those who

should Assist us and Minister to us in our Wants and Necessi∣ties.

4. By doing things of good Report, we consult not only our own Esteem, but the Credit of that Holy Religion we profess. It is said, 1 Sam. 2.17. that the Sin of Elie's Sons made Men ab∣hor the Offering of the Lord. Their Sinful and Vitious manner of Living brought an ill Report upon themselves, and it re∣dounded likewise to God's Disho∣nour, and caused Men to Slight and Despise and Undervalue his Worship and Service. So it is with us, when we deservedly by some Evil Action bring an ill Re∣port upon our selves; the Disho∣nour lights not only upon us, that reflects on God, and that Holy Religion that we profess. Thus it is said likewise of David,

2 Sam. 12.14. That by his Sin he had given cause to the Enemies of the Lord to Blaspheme. When they saw so Holy a Man as Da∣vid fall so foully into Sin, they would be apt to despise Religion it self, and cry out, Is this the fruit of Religion? And when those that are Christians shall commit Dishonest and Abomina∣ble Actions; when they shall al∣low themselves in the Practice of Open and Scandalous Sins, Wick∣ed and Prophane Persons are apt to traduce and speak Evil of Re∣ligion it self. Thus our Holy Lord and his Religion which he Sealed with his own Blood is De∣spised and Contemned through the Bad Lives of those that Pro∣fess it. It should therefore be our Care to consult the Credit of Religion, and to make it ap∣pear Lovely, (as it is) in all Men's Eyes, by our practising all

such things as are favoured and well esteem'd by all the Lovers of Virtue. When we go to the House of God, and tread his Sa∣cred Courts, we should use no light and trifling Behaviour, but compose both our Souls and Bo∣dies with that Awful Reverence as becomes the Presence of God and his Holy Angels. Our De∣votion should be grave, serious and fervent, without any Affect∣edness, or vain desire of Ostenta∣tion. And we should make it appear that our Hearts are in∣wardly touched and inflamed with that unimitable Love of Christ in Dying for the World, by our frequent Communicating of his Blessed Body and Blood. For these things, as they are mat∣ters of good Report, and will cer∣tainly procure favour and esteem, so they shew that Religion has something that is really valuable

in it, and that Christianity is the choicest Wisdom that ever was communicated to Mankind.

If we would therefore do things that are of good Report, we ought

1. To put in Practice all these forementioned Virtues, and what∣ever else is Laudable and Praise-worthy. The Honour and Cre∣dit of Religion is never better se∣cured, than by a due Regard to its Sacred Laws and Institutions. Though we profess to own Truth, yet if we are always wa∣vering and unsettled, and tossed about with every wind of Do∣ctrin; if we are not true to our Words and Promises, but Falsifie and Dissemble and Lie one to a∣nother, we seem not to be over∣jealous of her Honour. Nor can we be said to consult the Credit of our Holy Profession, while by

the Lightness, Vanity, and Un∣becomingness of our Actions, we express no Veneration for it. Who can believe that we are in Earnest when we talk of Justice, and yet do not endeavour to frame our Conversations by that excel∣lent Rule of doing as we would be done by? A Discourse of the Sanctity and Purity of Angels will little affect others, while we our selves wallow in the Mire and Sink of all Carnal Lusts and Pollutions. Should we tell Men of an Internal Beauty and Loveli∣ness in things, yet it would be but Words spent to no purpose, unless we demonstrate our know∣ledg of it by doing lovely and ob∣liging Actions. It is the faith∣ful discharge of our Duty that conciliates Reverence and Esteem to Religion, and promotes a fair Reputation to our selves, when Men shall see that we are in Ear∣nest

by our unblamable Conver∣sations. Which is according to that sound Admonition of the A∣postle, 1 Pet. 2.12. Having your Conversation honest among the Gentiles, that whereas they speak against you as evil doers, they may by your good works which they shall behold, Glorifie God in the day of Visitation. Notwithstanding all the Malitious Cavils, and Athe∣istical Objections made against Religion, yet a true Christian that walks answerably to his Pro∣fession, must gain at the last a Repute and Esteem from all that are Lovers of God and Vir∣tue.

2. If we would do things of good Report, and which may pur∣chase us a good Name amongst Men, we must carefully avoid, not only the open practice of Vice, but whatever may have

any suspicion in the Minds of Men of Vice. And this is called by the Apostle, An abstaining from all appearance of Evil, 1 Thess. 5.22. Whether that signifie from every sort or kind of Evil, or from every thing that bears the likeness, appearance, or shew of a Sin. For he that will venture as near to the Confines and Borders of Sin as he can, seems to declare a Tacit Liking and Approbation of it, and con∣sequently exposes himself to the hazard of being Betrayed and Surprized, and so of losing his Credit and Reputation. There∣fore a Wary and Cautious Chri∣stian, (and such it behoves eve∣ry Man to be,) will studiously avoid every thing that may cause the least Jealousie in the Hearts of others of his Sincerity.

There are many things which are not directly Sinful, yet to an∣other

who has not that Maturi∣ty and Ripeness of Understand∣ing, may prove an occasion of Stumbling and Falling, and there∣fore are not to be done by him who would acquire a good E∣steem and Reputation. It is true, if a thing that is in it self indifferent be, upon weighty Reasons and Grounds commanded by Law; and another through Weakness is scandalized at the use of it, it is a thing which a good Christian cannot help; and there is an Offence taken, but not given: Though it were to be wished that there were as few of these Stumbling Blocks laid before Weaker Persons, as may fairly consist with the Ho∣nour and Interest of Religion it self.

3. He that would acquire a Good Name and Reputation, must

take care that in all his Actings with others he be sincere; i. e. upon all Emergences, he must practise Virtue for Virtues sake, because it is in it self the best and most desirable thing in the World. For if in our Conversation we proceed upon Sinister Ends, and that Self-advantage and Interest be the Measure of our Actions, besides that it redounds to the dis∣credit of Religion, it casts a Dis∣grace upon us, and we so far de∣viate from the Principles of true Virtue, as Selfishness is concern∣ed in our Actions. And the Reason is, because he that makes a fair show of some Virtuous Actions, merely to compass Self-Advantage, does hereby mani∣festly declare, that if it were not for this Private and Self Love, he would not do them; which the generality of Mankind must needs look upon as a gross piece

of Hypocrisie and Dissimulation; than which nothing can be a greater Enemy to our true Cre∣dit and Reputation.

Thus you have an Account of the several Virtues, to the pra∣ctice of which the Apostle so se∣riously Exhorts us. And he that has any Care for the Peace of his Conscience in this Life, and his Eternal Happiness hereafter, will carefully think on these things. Which that we may all do, He who is the Author and Finisher of our Faith grant to us; to whom be all Honour and Glory both now and for evermore. Amen.