counted religious, is but a pharisee in his devotion, and a beggar in his alms, and an hypocrite in his fast. But a holy end sanctifies all these, and all other actions which can be made holy, and gives distinctions to them, and procures acceptance.

For, as to know the end distinguishes a man from a beast, so to choose a good end distinguishes him from an evil man. Hezekiah 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. Zacharias questioned with the Angel about his message, and was made speechless for his incredulity; but the blessed Virgin Mary questioned too, and was blameless; for she did it to enquire after the manner of the thing, but he did not believe the thing itself; he doubted of God's power, or the truth of the messenger; but she only of her own incapacity. This was it which distinguished the mourning of David from the exclamations of Saul; 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 affection, we approve it; but if he does it in hope of legacy he is a vulture, and only watches for the carcass. The same things are honest and dishonest: the manner of doing them, and the end of the design, makes the separation."

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 dry, the pillar rushes into flatness and ruin; 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 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 shall be to want that water to cool his tongue.

But this duty must be reduced to rules.

Rules for our Intention.

1. In every action reflect upon the end; and in your undertaking it, consider why you do it, and what you propound to yourself 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, 1. That we be careful that we do not the action without the permission or warrant of God. 2. That we design it to the glory of God, if not in the direct 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 occasion of sin.

3. Let every action of concernment be begun with prayer, that God would not only bless the action, but sanctify 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 intitled 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 ejaculations to those 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 employment, I am doing my Master's business, I am not at my own disposal, I am using his talents, and all the gain must be his : for then be sure, as the glory is his, the reward shall be thine. If thou bringest his goods home with increase, he will make thee ruler over cities.

5. Have a care that while the altar thus sends up a holy flame, thou dost not suffer the birds to come and carry away the sacrifice: that is, let not that which began well, and was intended for God's glory, decline, and end in thy own praise, or temporal satisfaction, or sin. A story told to represent the vileness 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, than to dislike the crime, be watchful, lest this goodly head of gold descend in silver and brass, and end in the iron and clay, like Nebuchadnezzar's image: for from the end it shall have its name and reward.

6. If any accidental event which was not first intended by thee come to pass, let it not be taken into thy purposes, not at all be made use of: as if by telling a true story, you can do an ill turn to your enemy, by no means do it; but when the temptation is found out, turn all thy enmity upon that.

your

7. In every more solemn action of religion, join together many good ends, that the consideration of them may entertain all your affections; and that when any one ceases, the purity of 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, and, 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 do an act of repentance, whatever happens, will have reason enough to make him to continue his purpose, and to sanctify it. And certain it is, the more good ends are designed in an action, the more degrees of excellency the man obtains.

8. If any temptation to spoil your purposes happens in a religious duty, do not presently omit the action, but rather strive to rectify your intention and to mortify the temptation. St. Barnard taught us this rule: for when the devil, observing him to preach excellently, and to do much benefit to his hearers, tempted him to vain-glory, hoping that the good man to avoid that would cease preaching, he gave this answer only, I neither began for thee, neither for thee will I make an end.

9. In all actions which are of long continuance, 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 comprehended in your general prayers, whereby you offer yourself, and all you do to God's glory.

10. Call not every temporal end a defiling of thy intention; but only, 1. When it contradicts any of the ends of God; or, 2. When it is principally intended in an action of religion. For sometimes a temporal end is part of our duty: and such are all the actions of our calling, whether our employment be religious or civil. We are commanded to provide 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 prin