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.

SECT. II. The second general instrument of holy Living: Purity of intention

THat we should intend and designe Gods glory in every action we doe, whether it be natural or chosen, is expressed by S. Paul,* 1.1 Whether ye eat or drink, doe all to the glory of God: Which rule, when we observe

every action of nature becomes religious, and every meal is an act of worship, and shall have its reward in its proportion, as well as an act of prayer. Blessed be that goodness and grace of God, which out of in∣finite desire to glorifie and save mankind, would make the very works of nature ca∣pable of becoming acts of virtue, that all our life time we may doe him service.

This grace is so excellent, that it sanctifies the most common action of our life and yet so necessary, that without it the very best acti∣ons of our devotion are imperfect and viti∣ous. For he that prayes out of custome, or gives almes for praise, or fasts to be accoun∣ted religious, is but a Pharisee in his devo∣tion, and a begger in his alms, and an hypo∣crite in his fast. But a holy end sanctifies all these, and all other actions which can be made holy, and gives distinction to them and procures acceptance.

For, as to know the end, distinguishes a Man from a Beast: so to chuse a good end, distinguishes him from an evil man. Heze∣kiah repeated his good deeds upon his sick bed, and obtained favour of God; but the Pharisee was accounted insolent for doing the same thing; because this man did it to upbraid his brother, the other to obtain a mercy of God. * 1.2 Za∣charias question'd with the Angel about his message, and was made speechlesse for his incredulity; but the blessed Virgin Mary questioned too, and was blamelesse; for she did it to enquire after the manner of the

thing; but he did not believe the thing it self: He doubted of Gods power, or the truth of the messenger; but she only of her own in capacity. This was it which distin∣guished the mourning of David from the ex∣clamation of Saul:* 1.3 the confession of Pharaoh from that of Manasses: the tears of Peter from the repentance of Judas:

For the praise is not in the deed done, but in the manner of its doing. If a man visits his sick friend, and watches at his pillow for charity sake, and because of his old affecti∣on, we approve it: but if he does it in hope of legacy, he is a Vulture, and only watches for the carkasse. The same things are honest and dishonest: the manner of doing them, and the end of the designe makes the sepa∣ration.

Holy intention is to the actions of a man that which the soul is to the body, or form to its matter, or the root to the tree, or the Sun to the World, or the Fountain to a River, or the Base to a Pillar: for without these the body is a dead trunk, the matter is sluggish, the tree is a block, the world is darkness, the river is quickly drie, the pillar rushes into flatness and a ruine; and the action is sinful, or unprofitable and vain. The poor Farmer that gave a dish of cold water to Artaxerxes was rewarded with a golden goblet; and he that gives the same present to a Disciple in the name of a Disciple shall have a Crown: but if he gives water in despite when the Disciple needs wine or a Cordial, his reward shalbe to want that water to cool his tongue. * But this Duty must be reduced to Rules.

Rules for our intentions.

1. In every action reflect upon the end; and in your undertaking it, consider why you doe it, and what you propound to your self for a reward, and to your action as its end,

2. Begin every action in the Name of the Father, of the Son, and of the Holy Ghost: the meaning of which is, that we be careful, that we doe not the action without the per∣mission or warrant of God. 2. That we de∣signe it to the glory of God, if not in the di∣rect action, yet at least in its consequence; if not in the particular, yet at least in the whole order of things and accidents. 3. That it may be so blessed, that what you intend for innocent and holy purposes, may not by any chance or abuse, or misunderstanding of men be turned into evil, or made the occa∣sion of sin.

3. Let every action of concernment be be∣gun with prayer, that God would not only blesse the action, but sanctifie your purpose; and make an oblation of the action to God: holy and well intended actions being the best oblations and presents we can make to God; and when God is entitled to them, he will the rather keep the fire upon the Altar bright and shining.

4. In the prosecution of the action, renew and reinkindle your purpose by short ejacu∣lations to these purposes: [Not unto us O Lord, not unto us, but unto thy Name let all praise be given:] and consider, [Now I am working the work of God: I am his servant, I am in a happy imployment, I am doing my

Masters business I am not at my own dispose, I am using his talents, and all the gain must be his:] for then be sure, as the glory is his, so the reward shall be thine. If thou bringest his goods home with increase, he will make thee ruler over Cities.

5. Have a ca••e that while the Altar thus sends up a holy fume, thou doest not suffer the birds to come and carry away the Sacri∣fice: that is, let not that which began well, and was intended for Gods glory, decline and end in thy own praise, or temporal sa∣tisfaction, or a sin. A story told to represent the vilenes of unchastity is well begun; but if thy female auditor be pleased with thy language, and begins rather to like thy person for thy story, then to dislike the crime:* 1.4 be watchful, lest this goodly head of gold de∣scend in silver and brasse, and end in iron and clay, like Nebuchadnezzars image, for from the end it shall have its name and re∣ward.

6. If any accidental event which was not first intended by thee can come to passe, let it not be taken into thy purposes, nor at all be made use of; as if by telling a true story you can doe an ill turn to your enemy, by no means doe it; but when the temptation is found out, turn all thine enmity upon that.

7. In every more solemn action of Reli∣gion, joyn together many good ends, that the consideration of them may entertain all your affections, and that when any one ceases, the purity of your intention may be supported by another supply. He that fasts only to tame a rebellious body, when he is provided of a

remedy either in Grace or Nature, may be tempted to leave off his fasting. But he that in his fast intends the mortification of every unruly appetite, an accustoming himself to bear the yoke of the Lord a contempt of the pleasures of meat and drink, humiliation of all wilder thoughts, obedience and humility, austerity and charity, and the convenience and assistance to devotion, and to doe an act of repentance; whatever happens, will have reason enough to make him to continue his purpose, and to sanctifie it. And certain it is, the more good ends are designed in an acti∣on, the more degrees of excellency the man obtains.

8. If any temptation to spoil your purpose happens in a religious duty, doe not present∣ly omit the action, but rather strive to rectifie your intention and to mortifie the tempta∣tion. S. Bernard taught us this rule: For when the Devil observing him to preach ex∣cellently, and to doe much benefit to his hea∣rers, tempted him to vain glory, hoping that the good man to avoid that, would cease preaching, he gave his answer only. I nei∣ther began for thee, neither for thee will I make an end.

9. In all actions which are of long conti∣nuance, deliberation and abode, let your holy and pious intention be actual, that is, that it be by a special prayer, or action, by a peculiar act of resignation or oblation given to God: but in smaller actions, and little things, and indifferent, fail not to secure a pious habitual intention, that is, that it be included within your general care, that no

action have an ill end; and that it be com∣prehended in your general prayers, whereby you offer your self and all you doe to Gods glory.

10. Call not every temporal end, a defiling of thy intention, but only, 1. When it con∣tradicts any of the ends of God, or 2. When it is principally intended in an action of re∣ligion. For sometimes a temporal end is part of our duty: and such are all the actions of our calling, whether our imployment be re∣ligious or civil: we are commanded to pro∣vide for our family: but if the Minister of Divine offices shall take upon him that holy calling for covetous or ambitious ends, or shall not design the glory of God principally and especially, he hath polluted his hands and his heart; and the fire of the Altar is quenched, or it sends forth nothing but the smoke of mushroms, or unpleasant gums. And it is a great unworthiness to preferre the interest of a creature before the ends of God the Almighty Creator.

But because many cases may happen in which a mans heart may deceive him, and he may not well know what is in his own spi∣rit; therefore by these following signes we shall best make a judgment whether our in∣tentions be pure, and our purposes holy.

Signes of purity of intention.

1. It is probable our hearts are right with God, and our intentions innocent and pious,* 1.5 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,* 1.6 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.* 1.7 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?* 1.8 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:* 1.9

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.* 1.10

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

  1 Cor. 10.31.
• * 1.2

  Atticus eximiè si coenat, lautus habetur,Si Rutilus, demens —Iuven: Sat: 11.
• * 1.3

  Seneca.
• * 1.4

  Qui su••atur ut mae••he••t••r, maechas est magis quàm su•• Arist. Eth.
• * 1.5

  See Sect •• of this 〈◊〉〈◊〉 Chap •• ••••••••le 18.
• * 1.6

  Seneca Ep. 115.
• * 1.7

  S Chrys. li. de cempun. cordis.
• * 1.8

  S Greg. Moral 8. cap. 25.
• * 1.9

  S. Be••n lib. de praecept.
• * 1.10

  Publiu•• Mimus.