December 11 — On the Purity of our Actions

Consider, first, that this Christian purity, which is to pie pare the way for Christ in us, and to dispose us to give him a proper entertainment, must not be confined to the interior powers of the soul, but ought to extend itself also to the whole botly of our actions. As the tree ought to be pure, so ought the fruits also; for the tree is known by its fruits. Now our fruits are our actions; so that these must be pure, or else we shall not be pure, nor duly qualified for that happy union with Christ, which we are to aspire to, at this approaching solemnity; for that which is impure cannot be in a proper condition to be united with the sovereign purity. Now, for our actions to be pure, 2G9 It IS not enough that what we do be good in itself; it must also be good in all its circumstances; for any one vicious circumstance is enough to corrupt the whole. But that on which the purity of our actions principally depends, is the purity of our intention; according to that of the Gospel, Matt. vi. 22, 23, If thy eye he single thy whole body shall be lightsome; but if thy eye he evil, thy whole body shall be darksome. For the eye of the soul is the intention; which is then single when the view of the soul is carried towards God, in all that she does; but when the intention is turned olF from God, and looks at something else, the eye is evil and the work is darksome.

Consider, secondly, that all Christian virtue depends upon this purity of intention: the meanest of our actions are ennoble‘d by it: and the highest, and the most esteemed by men, are good for nothing in the sight of God without it. Now the perfection of this purity of intention, is to act in all things from the motive of the love of God, for the greater glory of God, and in conformity to the will of God. This carries the soul up to God, and brings down God to the soul; this produces a happy union of the soul with her God. Christians, see here the shortest way to all good, and the sovereign means of arriving at the height of perfection. The practice of this requires, first, that you should begin all your days, and all your works with God, by offering them all up to him, and to his service. Secondly, that you should consult his divine will in all things, and make it the rule of all you do. Thirdly, that you should watch over yourselves, both in the beginning, and in the progress of every work you take in hand, that you may exclude all bye-motives, suggested by your self-love, human respects, interest, pleasure, or passion. Fourthly, that you should often renew the directing of your intention to God; and should endeavour to season all your ordinary actions, and employments, with frequent aspirations, or breathings of the soul, towards him.

Consider, thirdly, that the two capital enemies of purity of intention, and which spiritual persons in particular have most occasion to guard against, are vain-glory and pride. The dif ference between the two is, that vain-glory consists in loving, and desiring to be esteemed by others; whereas pride con - sists in a vain esteem of one’s self: vain-glory makes persons ever turn their eye upon what others shall say or think of their words or actions; it makes them perfect idolaters of the point of honour, of the esteem, reputation, and approbation of the world; but pride makes them full of themselves; measuring, as it were, themselves on every occasion, and their performances, with those of ot lers, and still giving themselves the preference before others; ever turning their eye upon their own excellence; building on their own lights, resolutions, strength, or capacity; and taking a secret complacency in themselves, in all the go they do. Both the one and the other are infinitely pernicious to the soul, by turning off her eye from God; and consequently robbing her of all the fruit of her good works, and making them all rotten at heart and good for nothing in the sight of God: they. even pervert the best of her performances, to her eternal condemnation, by shutting out God from them, and giving the preference to these devils of pride and vain-glory before him. As long as these have possession of the soul, there will be nothing but corruption there, and no room for the spiritual birth of’ Christ.

Conclude to aim, at all times, at a purity in all thy actions; by purifying thy intention from all pride and vain-glory, and from every other thing that may turn off thy eye from God. Let God be the beginning and end of all thou dost: and take care to give to every action its full perfection, by doing all for God’s greater glory, and out of the pure motive of his divine love; and the very meanest of thy daily actions will suffice to make thee a saint. Whereas neither long prayers, nor large alms, nor converting millions of souls, nor working of miracles, nor giving thy body to the flames, will avail thee any thing, if thy intention be vitiated with pride or vain-glory.