out the hidden truths, or to ponder them in such a way that they may move the will, and stir up affections of devotion. This ignorance, by the favour of Heaven, will be remedied by that form and method which I shall here prescribe.
i. In meditation, we are to establish ourselves very well in the truth of the mystery which faith teaches us, labouring to believe and to understand it truly as it passed and as it is revealed, ii. We are to inquire the true causes and roots from whence proceeded the matter that we meditate, excluding the causes that are false and apparent iii. By reasoning, we are to search out the true ends for which it was ordained, excluding all others that are contrary, iv. We are to inquire the effects proceeding from the matter; thaf is, the good or harm that it brings with it. And v. Certain properties and circumstances that accompany it. This will be clearly understood by this example.
If I would meditate upon the mysteries of the Incarnation — i. I must well consider and understand what our faith teaches; that is to say, that the Son of God joined to Himself in unity of person our human nature, in such a way that God is truly man, and man is God. ii. I am to inquire out the things before propounded, considering how the causes and roots of this work were not our merits, but only the bounty and mercy of Almighty God; and the ends were the redemption of the world and the manifestation of His divine goodness and charity, iii. I will consider the 'profit that thereby came to us, viz., pardon of sins, destruction of death, entrance into heaven, and such like; and then the loss we had sustained if this work had not been done, remaining all enemies of God, slaves of the Devil, and condemned to hell. iv. The circumstances of this work touching place, and time, and manner; and what properties of body and soul Almighty God took when He was incarnate.
