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 inquiring and searching out the verities comprehended in it, with all the causes, properties, effects, and circumstances that it has, considering them very particularly, in such a manner that the understanding may form a true, proper, and entire conception of the thing that it meditates, and may remain convinced, and persuaded to receive, and to embrace those truths that it has meditated, to propound them to the will, and to move it thereby to exercise its actions.

3. The third is, with the freedom of our will to draw forth various affections or virtuous acts, conformable to that which the understanding has meditated — some with regard to oneself — others with regard to God our Lord; as are hatred of ourselves, sorrow for our sins, confusion for our own misery, love of God, trust in His mercy, praises of God, thanksgiving for benefits received, desire to obtain true virtues, effectual purposes to do good works and to change and amend our life; resignation of ourselves to the will of God offering to do and to suffer whatsoever God shall ordain and dispose, and such other like; which we call affections, because they are to be done with the affection and liking of the will, moved by what the understanding has demonstrated to it: and in these consist that which we call substantial devotion, from which arises the spiritual peace and alacrity of the soul. And for the sake of them (as says St. Thomas) is meditation and contemplation principally ordained, and those other acts of the understanding which are exercised in mental prayer; for which cause St. John Damascene says of it, that it is " ascensus mentis in Deum," " an ascending of our spirit to God," joining with Him by actual knowledge and love.

4. The fourth thing is, to make petitions to God our Lord, entertaining speech and conference with Him, by way of asking of Him what the will has desired and the under