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BEsides the purity of Conscience, it is necessa∣ry, that we have that of rectitude of Inten∣tion to Communicate well: for it is most cer∣tain that an action how good soever it may be in it self, looseth its worth and value by the default of a good Intention: and it becomes evil and vi∣tious,
if the Intention be such, and if it be done for an evil end.
This being true in all good actions, whatsoever, it is still much more in this of Communion; forasmuch as it is certain, that nothing, but what is pure and holy, ought to draw near and receive purity and holyness it self: and that it is a contempt of the greatness and sanctity of God, to approach unto him upon any other mo∣tive, then that of pleasing him and meriting his grace and favour.
For this reason in the Old Testament it was his will that none should serve himself upon his Altar of any other then Holy Fire, which he had ordained for the use of the Sacrifices: And he punished with sudden death the two Sons of Aaron, who were so rash as there to make use of Prophane Fire; by this figure we learn, that for one to approach unto him, it is not sufficient to be holy, but it is also necessary that one bring with him an Intention altogether pure and holy, and that an evil and Prophane Intention doth grievously offend him upon this occasion.
We must then approach unto the Holy Com∣munion with an Intention totally pure, and pro∣pose to our selves an end altogether holy in this so great and so august an action: Now that we may perform this duty, two things are necessary.
The first is, that one propose to himself no evil thing, as the motive and cause of his Com∣munion; as Hypocrisy, to dissemble and con∣ceal some fault with an appearance of Piety; Va∣nity, to be esteemed virtuous; Humane respect, lest he should displease any one, or to please men rather then God. These three motives are but
too frequent amongst those, who are not suffi∣ciently instructed concerning the Intention, which we ought to have in our Communion, and par∣ticularly among young People. Wherefore they ought to have special care to avoid them. The first is the greatest fault, and ordinarily speaking renders the Communion Sacrilegious, the other two deprives one of the best part of the fruit, it otherwise would produce.
Secondly, This intention must be directed to the Service of God, and our Salvation. to God, to please him the more, and to unite our selves thereby more strictly to him; to our Salvation, to promote it by obtaining by means of the Holy Communion the Graces, which we stand most in need of, as to amend our faults, to resist temp∣tations; to fix and confirm us more in the pra∣ctice of Virtues.
The two ends we find in our Lords prayer; where the three first Petitions contain what we can wish, for the greater honour and glory of God; and the other four comprehend, what is necessary for our Salvation. And it is a very pro∣fitable exercise to propose to our selves for the end of our Communion, the obtaining of the grace of God, for the accomplishment of the Seven demands, which make up, & compose it, or of which this divine Prayer consists.
It is also good to add to this general intention, some particular end, according to our present necessities; as to obtain some particular grace we stand in need of, to correct in our selves some fault, and to advance in some particular Virtue.
Lastly, The right and Religious intention,
which we ought to have in Communion, is the very same, which Christ proposed to himself, when he first instituted this divine Sacrament. Now his intention was, as he himself declared, that he might remain in us, and we in him. He dwells in us by his Grace, and the assistance of his holy Inspirations; and we remain in him by love, and the obedience we render to him: pro∣pose to your self this end, and you shall Commu∣nicate according to the Intention and Will of Jesus Christ.