Holy living in which are described the means and instruments of obtaining every virute, and the remedies against every vice, and considerations serving to the resisting all temptations : together with prayers containing the whole duty of a Christian, and the parts of devotion occasians [sic], and furnished for all necessities / by Jer. Taylor.

Signes of purity of intention.

1. It is probable our hearts are right with God, and our intentions innocent and pious,* 1.1 if we set upon actions of religion or civil life with an affection proportioned to the quality of the work; that we act our temporal affairs

with a desire no greater then our necessity; and that in actions of religion we be zealous, active, and operative, so far as prudence will permit; but in all cases, that we value a reli∣gious design before a temporal; when other∣wise they are in equal order to their several ends: that is, that whatsoever is necessary in order to our souls health be higher esteemed then what is for bodily; and the necessities, the indispensable necessities of the spirit be served before the needs of nature, when they are required in their several circumstances: Or plainer yet, when we choose any tempo∣ral inconvenience, rather then commit a sin, and when we choose to do a duty rather then to get gain. But he that does his recreation, or his merchandise cheerfully, promptly, rea∣dily and busily, and the works of religion slowly, flatly, and without appetite, and the spirit moves like Pharaohs chariots when the wheels were off, it is a signe that his heart is not right with God, but it cleaves too much to the world.

2. It is likely our hearts are pure, and our intentions spotlesse, when we are not solici∣tous of the opinion and censures of men; but only that we doe our duty, and be accepted of God. For our eyes will certainly be fixed there from whence we expect our reward: and if we desire that god should approve us, it is a sign we doe his work, and expect him our Pay-master.

3. He that does as well in private between God and his own soul as in publick, in Pul∣pits, in Theatres, and Market-places, hath given himself a good testimony that his pur∣poses

are full of honesty, nobleness and inte∣grity. For what Helkanah said to the Mo∣ther of Samuel, Am not I better to thee then ten sons? is most certainly verified concern∣ing God: that he, who is to be our Judge, is better then ten thousand witnesses. But he, that would have his virtue published, studies not virtue, but glory.

He is not just,* 1.2 that will not be just without praise: but he is a righteousman that does justice, when to doe so, is made infamous: and he is a wise man who is delighted with an ill name that is well gotten.* 1.3 And indeed that man hath a strange covetousness, or folly, that is not contented with this reward, that, he hath pleased God. And see what he gets by it?* 1.4 He that does good works for praise, or se∣cular ends, sells an inestimable jewel for a trifle; and that which would purchase Hea∣ven for him, he parts with for the breath of the people, which at the best is but aire, and that not often wholsome.

4. It is well also when we are not sollici∣tous or troubled concerning the effect and event of all our actions; but that being first by Prayer recommended to him, is lest at his dispose: for then in case the event be not answerable to our desires, or to the efficacy of the instrument, we have nothing left to rest in, but the honesty of our purposes; which it is the more likely we have secured, by how much more we are indifferent con∣cerning the successe. S. James converted but eight persons, when he preacht in Spain; and our blessed Saviour converted fewer, then his own Disciples did: And if thy labours

prove unprosperous, if thou beest much trou∣bled at that, it is certain thou didst not think thy selfe secure of a reward for your inten∣tion, which you might have done if it had been pure and just.

5. He loves virtue for Gods sake and its own, that loves and honours it wherever it is to be seen; but he that is envious or angry at a virtue that is not his own, at the perfection or excellency of his Neighbour, is not cove∣tous of the virtue, but of its reward and re∣putation, and then his intentions are pollu∣ted. It was a great ingenuity in Moses, that wished all the people might be prophets; but if he had designed his own honour, he would have prophecied alone. But he that desires only that the worke of God and religion shal go on, is pleased with it, who ever is the in∣strument.

6. He that despises the world and all its appendent vanities is the best Judge, and the most secured of his intentions, because he is the furthest removed from a temptation. E∣very degree of mortification is a testimony of the purity of our purposes, and in what de∣gree we despise sensual pleasure, or secular honours, or wordly reputation, in the same degree we shall conclude our heart, right to religion and spiritual designes.

7. When we are not solicitous concerning the instruments and means of our actions, but use those means which God hath laid before us, with resignation, indifferency and thank∣fulness, it is a good signe that we are rather intent upon the end of Gods glory, then our own conveniency or temporal satisfaction.

He that is indifferent whether he serve God in riches or in poverty, is rather a seeker of God, then of himself; and he that will throw away a good book, because it is not curiously guilded, is more desirous to please his eye, then to inform his understanding.

8. When a temporal end consisting with a spiritual, and pretended to be subordinate to it, happens to fail and be defeated, if we can rejoice in that, so Gods glory may be secured, and the interests of religion; it is a great signe our hearts are right, and our ends pru∣dently designed and ordered.

When our intentions are thus ballanced, regulated and discerned, we may consider, 1. That this exercise is of so universal efficacy in the whole course of a holy life, that it is like the soule to every holy action, and must be provided for in every undertaking; and is of it selfe alone sufficient to make all natu∣ral and indifferent actions to be adopted in∣to the family of religion.

2. That there are some actions, which are usually reckoned as parts of our religion, which yet of themselves are so relative and imperfect, that without the purity of intenti∣on they degenerate: and unlesse they be di∣rected and proceed on to those purposes which God designed them to, they return in∣to the family of common, secular, or sinfull actions. Thus alms are for charity: fasting for temperance: prayer is for religion: hu∣miliation is for humility: austerity or suffe∣rance is in order to the virtue of patience: and when these actions fail of their several ends, or are not directed to their own pur∣poses,

alms are mispent; fasting is an imper∣tinent trouble; prayer is but lip-labour hu∣miliation is but hypocrisie; sufferance is but vexation; for such were the alms of the Pha∣risee, the fast of Jezabel, the prayer of Judah reproved by the Prophet Isaiah the humilia∣tion of Ahab, the martyrdom of Haereticks; in which nothing is given to God but the body, or the forms of Religion, but the soul, and the power of godliness is wholly wanting.

3. We are to consider that no intention can sanctifie an unholy or unlawful action: Saul the King disobeyed Gods command∣ment, and spared the cattel of Amalek to re∣serve the best for sacrifice: And Saul the Pharisee persecuted the Church of God with a designe to doe God service: and they that killed the Apostles had also good purposes, but they had unhallowed actions:* 1.5

When there is both truth in election and chari∣ty in the intention;

when we go to God in waies of his own choosing, or appro∣ving, then our eye is single, and our hands are clean, and our hearts are pure. But when a man does evil that good may come of it, or good to an evil purpose, that man does like him that rowles himself in thorns that he may sleep easily: he rosts him∣self in the fire, that he may quench his thirst with his own sweat; he turns his face to the East, that he may go to bed with the Sun. I end this with the saying of a wise Heathen.* 1.6

He is to be called evil that is good only for his own sake: Regard not how full hands you bring to God, but how pure: Many cease from sin out of fear alone,

not out of innocence or love of virtue,

and they (as yet) are not to be called innocent, but timerous.

Notes

• * 1.1

  See Sect •• of this 〈◊〉〈◊〉 Chap •• ••••••••le 18.
• * 1.2

  Seneca Ep. 115.
• * 1.3

  S Chrys. li. de cempun. cordis.
• * 1.4

  S Greg. Moral 8. cap. 25.
• * 1.5

  S. Be••n lib. de praecept.
• * 1.6

  Publiu•• Mimus.