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Chapter 7HolyLiving.1.7

Signs of our Purity of Intentions.

The Marks of a Right Heart

A pure heart is evidenced by prioritizing spiritual duties over worldly ones and maintaining zeal in both religious and civil life.

1. It is likely our hearts1 I.2 of this chapter, rule 18.3 are right with God, and our intentions innocent and pious, if we take up the acts of religion or of civil life with an affection matched to the worth of the work; if we handle our worldly affairs with a desire no greater than our need; and if in acts of religion we are zealous, active, and effective, as far as prudence allows; but in every case, that we value a religious purpose above a worldly one when the two would otherwise stand equal relative to their different ends: that is, that whatever is necessary for our soul's health is held higher than what is for the body's; and that the needs—the indispensable needs—of the spirit are served before the needs of nature when each is required in its own circumstances; or more plainly still, when we choose any worldly inconvenience rather than commit a sin, and when we choose to do a duty rather than make a profit. But if someone pursues recreation or business cheerfully, promptly, and busily, yet approaches religious works slowly, halfheartedly, and without desire—moving like Pharaoh's chariots when the wheels were off—it is a sign that his heart is not right with God, but clings too tightly to the world.✦

Seeking God's Approval Alone

True purity of intention is found when one acts for God's sake rather than for human praise or reputation.

2. It’s likely our hearts are pure and our intentions spotless when we aren’t anxious about people’s opinions and judgments, but only that we do our duty and are accepted by God. For our eyes will certainly be fixed on the place from which we expect our reward: and if we want God to approve us, it's a sign we are doing his work and looking to him as our paymaster. 3. Anyone who acts as well in private, between God and his own soul, as he does in public—in pulpits, theaters, and marketplaces—has given himself solid proof that his intentions are honest, noble, and full of integrity. For what Elkanah said to Samuel's mother—"Am I not better to you than ten sons?"—4 is certainly true of God: the one who will be our judge is better than ten thousand witnesses. But anyone who wants his virtue publicized isn't studying virtue, but glory. "He is not just5 113.6 who will not be just without praise; but he is a righteous man who does justice when doing so has been made infamous, and he is a wise man who is glad of a bad name that was honestly earned." And indeed, that person has a strange7 Chrys.8 1. ii. de Compun.9 Cordis.10 covetousness, or folly, that is not content with this reward: that he has pleased God.11 And see what he gets by it.

Indifference to Success and Reputation

A pure intention remains steadfast regardless of worldly success or the recognition of others, finding joy in God's work rather than personal gain.

Anyone who does good works12 Greg. Moral. 8, ch. xxv. for praise or worldly ends sells a priceless jewel for a trifle; and what would buy him heaven he gives away for the breath of the people—which, at best, is only air, and that not often wholesome. 4. It's also a good sign when we aren't anxious or troubled about the outcome of everything we do, but first entrust it to God in prayer and leave it to his disposal: for then, if the result doesn't match our desires, or doesn't match how effective the means seemed, we have nothing left to rest on but the honesty of our purposes—which we're all the more likely to have secured the more indifferent we are about success. St.13 James converted only eight people when he preached in Spain; and our blessed Savior converted fewer than his own disciples did; and if your labors turn out unsuccessful, if you're much troubled by that, it's certain you didn't think yourself secure of a reward for your intention—which you could have done if it had been pure and just.14 5. The person who loves virtue for God's sake and for its own sake is the one who loves and honors it wherever it is found; but anyone who is envious or angry at a virtue that is not his own—at his neighbor's perfection or excellence—does not covet the virtue itself, but its reward and reputation; and then his intentions are polluted. It was a noble generosity of spirit in Moses that he wished all the people might be prophets; but if he had been aiming at his own honor, he would have prophesied alone.15 But anyone who wants only for the work of God and of religion to go forward is glad of it, no matter who the instrument is.

Mortification and Detachment

Despising worldly vanities and remaining detached from specific outcomes are essential signs of a heart focused on God.

6. Anyone who despises the world and all the vanities that cling to it is the best judge of his intentions, and the most secure about them, because he is farthest from temptation. Every degree of mortification is evidence of the purity of our purposes; and to the same degree that we despise sensual pleasure, worldly honors, or worldly reputation, we can conclude that our heart is right toward religion and spiritual aims.16 7. When we aren't anxious about the tools and means of what we do, but use the means God has set before us with surrender, detachment, and gratitude, it's a good sign that we're intent on God's glory as our end more than on our own convenience or earthly satisfaction.17 Anyone who is indifferent whether they serve God in riches or in poverty is seeking God more than themselves; and anyone who would throw away a good book because it isn't elaborately gilded is more eager to please the eye than to inform the mind.18 8. When a temporal aim that is compatible with a spiritual one, and that we claim is subordinate to it, happens to fail and be defeated—if we can rejoice in that failure so long as God's glory is secured, and the interests of religion with it—it's a strong sign that our hearts are right and that our aims were wisely designed and ordered.19

The Necessity of Purity in All Actions

Purity of intention is the soul of every holy action, without which religious duties become empty forms.

When our intentions are balanced, regulated, and discerned in this way, we may consider: 1. That this exercise is so universally effective throughout the whole course of a holy life that it acts like the soul to every holy action and must be provided for in every undertaking; by itself, it is enough to bring all natural and indifferent actions into the family of religion.20 2. Some actions typically considered part of our religious life are, in themselves, so incomplete and dependent on their purpose that without purity of intention they go bad. Unless they are directed and carried through to the ends God designed them for, they fall back into the category of ordinary secular or sinful actions.21 Almsgiving is for charity, fasting for temperance, prayer for religion, self-abasement for humility, and austerity or endurance for the virtue of patience. When these actions miss their proper ends or aren't directed toward their intended purposes, alms are wasted, fasting is a pointless burden, prayer is mere lip-service, self-abasement is only hypocrisy, and endurance is only vexation. This was the alms of the Pharisee, the fast of Jezebel, the prayer of Judah rebuked by the prophet Isaiah, the humiliation of Ahab, and the martyrdom of heretics—in which nothing is given to God but the body or the outward forms of religion, while the soul and the power of godliness are entirely missing.2223

The Limits of Intention

Good intentions cannot justify sinful actions, and true innocence requires love of virtue rather than mere fear of punishment.

3. We need to keep in mind that no intention can sanctify an unholy or unlawful action. Saul the king disobeyed God's commandment and spared the cattle of Amalek so he could keep the best for sacrifice; and Saul the Pharisee persecuted the church of God intending to serve God; and those who killed the apostles also had good purposes, but their actions were unholy.✦24 When the choice itself is right and charity is in the intention, as St.2526 Bern.27 lib. de Praecpt.28 when we go to God by ways of his own choosing or approving, then our eye is single, and our hands are clean, and our hearts are pure.✦✦29 But when someone does evil so that good may come of it, or does good for an evil purpose, that person acts like someone who rolls in thorns so he can sleep easily; he roasts himself in the fire so he can quench his thirst with his own sweat; he turns his face to the east so he can go to bed with the sun. I’ll end with this saying from the wise pagan Publius Mimus: "Anyone who is good only for their own sake deserves to be called evil."30 Don't look at how full the hands are that you bring to God, but how pure. Many stop sinning out of fear alone, not out of innocence or love of virtue"; and they are not yet to be called innocent, but only timid.31

Read the original Latin

1. It is probable our heartsSee Sect. I. of this Chapter, Rule 18. are right with God, and our intentions innocent and pious, if we set upon actions of religion or civil life with an affection proportionate to the quality of the work; that we act our temporal affairs with a desire no greater than 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 religious design before a temporal, when otherwise they are in equal order to their several ends: that is, that whatsoever is necessary in order to our soul’s health be higher esteemed than 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 temporal inconvenience, rather than to commit a sin, and when we choose to do a duty, rather than to get gain. But he that does his recreation or his merchandise cheerfully, promptly, readily, and busily, and the works of religion slowly, flatly, and without appetite; and the spirit moves like Pharaoh’s chariots when the wheels were off; it is a sign 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 spotless, when we are not solicitous of the opinion and censures of men: but only that we do 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 do his work, and expect him our paymaster.

3. He that does as well in private, between God and his own soul, as in public, in pulpits, in theaters, and market-places, hath given himself a good testimony that his purposes are full of honesty, nobleness, and integrity. For what Helkanah said to the mother of Samuel, ‘Am I not better to thee than ten sons?’ is most certainly verified concerning God; that he, who is to be our judge, is better than ten thousand witnesses. But he that would have his virtue published, studies not virtue, but glory. “He is not justSeneca, Ep. 113. that will not be just without praise: but he is a righteous man that does justice, when to do so is made infamous; and he is a wise man who is delighted with an ill name that is well gotten.”

And indeed that man hath a strangeSt. Chrys. 1. ii. de Compun. Cordis. covetousness, or folly, that is not contented with this reward, that he hath pleased God. And see what he gets by it.

He that does good worksSt. Greg. Moral. 8, cap. xxv. for praise or secular ends, sells an inestimable jewel for a trifle; and that which would purchase heaven for him, he parts with for the breath of the people; which, at best, is but air, and that not often wholesome.

4. It is well, also, when we are not solicitous or troubled concerning the effect and event of all our actions; but that being first by prayer recommended to him, is left 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 concerning the success. St. James converted but eight persons, when he preached in Spain; and our blessed Saviour converted fewer than his own disciples did; and if thy labours prove unprosperous, if thou beset much troubled at that, it is certain thou didst not think thyself secure of a reward for thine intention; which thou mightst have done if it had been pure and just.

5. He loves virtue for God’s 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 covetous of the virtue, but of its reward and reputation; and then his intentions are polluted. 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 prophesied alone. But he that desires only that the work of God and religion shall go on, is pleased with it whosoever is the instrument.

6. He that despises the world, and all its appendant vanities, is the best judge, and the most secured of his intentions; because he is the farthest removed from temptation. Every degree of mortification is a testimony of the purity of our purposes; and in what degree we despise sensual pleasure, or secular honours, or worldly reputation, in the same degree we shall conclude our heart right to religion and spiritual designs.

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 thankfulness, it is a good sign that we are rather intent upon the end of God’s glory than 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 than of himself; and he that will throw away a good book because it is not curiously gilded, is more curious to please his eye than 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 God’s glory may be secured, and the interests of religion, it is a great sign our hearts are right, and our ends prudently designed and ordered.

When our intentions are thus balanced, 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 soul to every holy action, and must be provided for in every undertaking; and is, of itself alone, sufficient to make all natural and indifferent actions to be adopted into 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 intention, they degenerate: and unless they be directed and proceed on to those purposes which God designed them to, they return into the family of common secular, or sinful actions. Thus, alms are for charity, fasting for temperance, prayer is for religion, humiliation is for humility, austerity or sufferance is in order to the virtue of patience; and when these actions fail of their several ends, or are not directed to their own purposes, alms are misspent, fasting is an impertinent trouble, prayer is but lip-labour, humiliation is but hypocisy, sufferance is but vexation; for such were the alms of the pharisee, the fast of Jezebel, the prayer of Judah reproved by the prophet Isaiah, the humiliation of Ahab, the martyrdom of heretics; 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 sanctify an unholy or unlawful action. Saul, the king, disobeyed God’s commandment, and spared the cattle of Amalek to reserve the best for sacrifice; and Saul, the pharisee, persecuted the church of God with a design to do God service; and they that killed the apostles had also good purposes, but they had unhallowed actions. When there be both truth in election, and charity in the intention;St. Bern. lib. de Praecpt. when we go to God in ways of his own choosing or approving, 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 rolls himself in thorns that he may sleep easily; he roasts himself 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:Publius Mimus “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 timorous.

Scripture echoes

  1. ↩Acts.8.21 — You have no part or share in this matter, for your heart is not right before God.
  2. ↩John.16.2 — They will put you out of the synagogues; indeed, an hour is coming when everyone who kills you will think he is offering service to God.
  3. ↩Matt.6.22 — The eye is the lamp of the body. If your eye is healthy, your whole body will be full of light.
  4. ↩Ps.24.4 — The one with clean hands and a pure heart, who has not lifted up his soul to what is false, and has not sworn deceitfully.

Notes

  1. 1 ↩Source reads 'heartsSee Sect.' — almost certainly a join of 'hearts' with a parenthetical cross-reference 'See Sect.' (OCR/normalization glitch). Rendered as 'hearts' and left the cross-ref in the following sentence fragments.
  2. 2 ↩Part of the parenthetical cross-reference begun after 'hearts': likely '[See Sect. I. of this Chapter, Rule 18.]'.
  3. 3 ↩Completes the parenthetical cross-reference: '[See Sect. I. of this Chapter, Rule 18.]' inserted after 'hearts' in the continuous sentence spanning s2–s5.
  4. 4 ↩Source spelling “Helkanah” rendered as the standard modern form “Elkanah” (Hannah’s husband in 1 Samuel).
  5. 5 ↩Normalized reading treats the glued source “justSeneca, Ep.” as the quote start “just” plus a citation fragment “Seneca, Ep.” (continued in s7 as “113.”).
  6. 6 ↩Citation fragment almost certainly belonging with s6’s “Seneca, Ep.” (i.e., Seneca, Epistle 113).
  7. 7 ↩Source reads 'strangeSt.' — almost certainly the adjective 'strange' with the citation label 'St.' (for St. Chrysostom) run into the prose by print/OCR. Rendered as prose 'strange'; the citation continues in the following fragments.
  8. 8 ↩Citation fragment for St. Chrysostom, likely introducing De Compunctione Cordis (see s3–s6).
  9. 9 ↩Abbreviated Latin title of Chrysostom's work on compunction (De Compunctione); left in citation form rather than expanded into running prose.
  10. 10 ↩Completes the abbreviated title De Compunctione Cordis ('On Compunction of the Heart').
  11. 11 ↩Continues the sentence begun in s1 after the embedded Chrysostom citation. Full intended sense: a man has a strange covetousness or folly if he is not content with the reward of having pleased God.
  12. 12 ↩Source fuses the prose ending with the start of a marginal citation: worksSt. Read as good works, with St. belonging to the following Gregory citation.
  13. 13 ↩Sentence is a broken citation fragment; with s4 it almost certainly means 'St. James'. Segmentation split the saint's name from the following sentence.
  14. 14 ↩Source reads 'if thou beset much troubled'; treated as corrupt for 'if thou be set / be so much troubled' and rendered 'if you're much troubled by that'.
  15. 15 ↩Source 'ingenuity' here means candor/noble liberality of mind (not inventiveness); rendered as 'noble generosity of spirit'.
  16. 16 ↩Mortification is kept as the traditional ascetical term for deliberate self-denial that puts the flesh and worldly desire to death, not mere embarrassment or mild self-restraint.
  17. 17 ↩Source 'indifferency' is holy indifference/detachment toward means, not apathy; rendered as 'detachment'.
  18. 18 ↩Source pairs 'curiously gilded' with 'more curious': 'curiously' = elaborately/finely made; the second 'curious' = careful/eager. Modernized as 'elaborately gilded' / 'more eager' to keep the sense without archaic double sense of 'curious'.
  19. 19 ↩Source 'pretended to be subordinate' uses older English 'pretended' in the sense of professed/claimed, not necessarily feigned; rendered as 'claim' to preserve the purity-of-intention test without implying hypocrisy.
  20. 20 ↩"Indifferent actions" keeps Taylor's moral-theology sense: acts neither commanded nor forbidden in themselves (morally neutral), which pure intention can adopt into religion.
  21. 21 ↩Source 'relative and imperfect' means incomplete in themselves and valuable only relative to their proper ends, not 'relatively imperfect' in the modern sense.
  22. 22 ↩Source spelling 'hypocisy' treated as 'hypocrisy'.
  23. 23 ↩'impertinent trouble' rendered as 'pointless burden' (irrelevant/out-of-place hardship, not insolent speech). 'Humiliation' = deliberate self-abasement; 'sufferance' = patient endurance of hardship.
  24. 24 ↩Source 'unhallowed' rendered as 'unholy' to match s2's register while preserving the moral force (actions not made holy by good aims).
  25. 25 ↩Source 'truth in election' means truthfulness/rightness in what is chosen (the act or means), not predestinarian 'election'.
  26. 26 ↩Sentence is truncated at ';St.' — the following fragments (s5–s7) complete a citation of St. Bernard, and s8 continues the main clause.
  27. 27 ↩Citation fragment: almost certainly 'St. Bernard' (with s4's trailing 'St.' and s6–s7).
  28. 28 ↩Abbreviated title of St. Bernard's work on precept (likely De praecepto et dispensatione).
  29. 29 ↩Kept 'eye is single' for the familiar biblical cadence (cf. Matthew 6:22); it means an undivided, sincere aim.
  30. 30 ↩Source has run-together attribution 'heathen:Publius Mimus' and an opening quotation mark with no close in this sentence; rendered as attribution plus the start of the quoted saying.
  31. 31 ↩The closing quotation mark after 'virtue' suggests the Publius saying ends there, and the final clause ('and they...timorous') is Taylor's application; that reading is followed here.

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