(p. 160); Prayer. The usual Preparatory Prayer.

First Prelude. The first Prelude is the narrative, which is here how, after Christ expired on the Cross, and the Body, always united with the Divinity, remained separated from the Soul, the blessed Soul, likewise united with the Divinity, went down to Hell, and taking from there the just souls, and coming to the Sepulchre and being risen, He appeared to His Blessed Mother in Body and in Soul.

Second Prelude. The second, a composition, seeing the place; which will be here to see the arrangement of the Holy Sepulchre and the place or house of Our Lady, looking at its parts in particular; likewise the room, the oratory, etc.

Third Prelude. The third, to ask for what I want, and it will be here to ask for grace to rejoice and be glad intensely at so great glory and joy of Christ our Lord.

First Point, Second Point, and Third Point. Let the first, second and third Points be the same usual ones which we took in the Supper of Christ our Lord.

Fourth Point. The fourth, to consider how the Divinity, which seemed to hide Itself in the Passion, now appears and shows Itself so marvellously in the most holy Resurrection by Its true and most holy effects.

Fifth Point. The fifth is to consider the office of consoling which Christ our Lord bears, and to compare how friends are accustomed to console friends.

Colloquy. I will finish with a Colloquy, or Colloquies, according to the subject matter, and an Our Father.

First Note. In the following Contemplations let one go on through all the Mysteries of the Resurrection, in the manner which follows below, up to the Ascension inclusive, taking and keeping in the rest the same form and manner in all the Week of the Resurrection which was taken in all the Week of the Passion. So that, for this first Contemplation, on the Resurrection, let one guide himself as to the Preludes according to the subject matter; and as to the five Points, let them be the same; and let the Additions which are below be the same; and so in all which remains, he can guide himself by the method of the Week of the Passion, as in repetitions, the five Senses, in shortening or lengthening the Mysteries.

Second Note. The second note: Commonly in this Fourth Week, it is more suitable than in the other three past to make four Exercises, and not five: the first, immediately on rising in the morning; the second, at the hour of Mass, or before dinner, in place of the first repetition; the third, at the hour of Vespers, in place of the second repetition; the fourth, before supper, bringing the five Senses on the three Exercises of the same day, noting and lingering on the more principal parts, and where one has felt greater spiritual movements and relish.

Third Note. The third: Though in all the Contemplations so many Points were given in certain number -- as three, or five, etc., the person who is contemplating can set more or fewer Points, according as he finds it better for him. For which it is very helpful, before entering on the Contemplation, to conjecture and mark in certain number the Points which he is to take.

Fourth Note. In this fourth week, in all the ten Additions the second, the sixth, the seventh and the tenth are to be changed.

The second will be, immediately on awaking, to put before me the Contemplation which I have to make, wanting to arouse feeling and be glad at the great joy and gladness of Christ our Lord.

The sixth, to bring to memory and think of things that move to spiritual pleasure, gladness and joy, as of heavenly glory.

The seventh, to use light or temporal comforts -- as, in summer, the coolness; and in winter, the sun or heat -- as far as the soul thinks or conjectures that it can help it to be joyful in its Creator and Redeemer.

The tenth: in place of penance, let one regard temperance and all moderation; except it is question of precepts of fasting or of abstinence which the Church commands; because those are always to be fulfilled, if there is no just impediment.

Note. First, it is well to remark two things: the first is that love ought to be put more in deeds than in words.

The second, love consists in interchange between the two parties; that is to say in the lover’s giving and communicating to the beloved what he has or out of what he has or can; and so, on the contrary, the beloved to the lover. So that if the one has knowledge, he give to the one who has it not. The same of honors, of riches; and so the one to the other.

Prayer. The usual Prayer.

First Prelude. The first Prelude is a composition, which is here to see how I am standing before God our Lord, and of the Angels and of the Saints interceding for me.

Second Prelude. The second, to ask for what I want. It will be here to ask for interior knowledge of so great good received, in order that being entirely grateful, I may be able in all to love and serve His Divine Majesty.

First Point. The First Point is, to bring to memory the benefits received, of Creation, Redemption and particular gifts, pondering with much feeling how much God our Lord has done for me, and how much He has given me of what He has, and then the same Lord desires to give me Himself as much as He can, according to His Divine ordination.

And with this to reflect on myself, considering with much reason and justice, what I ought on my side to offer and give to His Divine Majesty, that is to say, everything that is mine, and myself with it, as one who makes an offering with much feeling:

Take, Lord, and receive all my liberty, my memory, my intellect, and all my will -- all that I have and possess. Thou gavest it to me: to Thee, Lord, I return it! All is Thine, dispose of it according to all Thy will. Give me Thy love and grace, for this is enough for me.

Second Point. The second, to look how God dwells in creatures, in the elements, giving them being, in the plants vegetating, in the animals feeling in them, in men giving them to understand: and so in me, giving me being, animating me, giving me sensation and making me to understand; likewise making a temple of me, being created to the likeness and image of His Divine Majesty; reflecting as much on myself in the way which is said in the first Point, or in another which I feel to be better. In the same manner will be done on each Point which follows.

Third Point. The third, to consider how God works and labors for me in all things created on the face of the earth -- that is, behaves like one who labors -- as in the heavens, elements, plants, fruits, cattle, etc., giving them being, preserving them, giving them vegetation and sensation, etc.

Then to reflect on myself.

Fourth Point. The fourth, to look how all the good things and gifts descend from above, as my poor power from the supreme and infinite power from above; and so justice, goodness, pity, mercy, etc.; as from the sun descend the rays, from the fountain the waters, etc.

Then to finish reflecting on myself, as has been said.

I will end with a Colloquy and an Our Father.

The first Method of Prayer is on the Ten Commandments, and on the Seven Deadly Sins, on the Three Powers of the Soul and on the Five Bodily Senses. This method of prayer is meant more to give form, method and exercises, how the soul may prepare itself and benefit in them, and that the prayer may be acceptable, rather than to give any form or way of praying.

First let the equivalent of the second Addition of the Second Week be made; that is, before entering on the prayer, let the spirit rest a little, the person being seated or walking about, as may seem best to him, considering where he is going and to what. And this same addition will be made at the beginning of all Methods of Prayer.

Prayer. A Preparatory Prayer, as, for example, to ask grace of God our Lord that I may be able to know in what I have failed as to the Ten Commandments; and likewise to beg grace and help to amend in future, asking for perfect understanding of them, to keep them better and for the greater glory and praise of His Divine Majesty.

For the first Method of Prayer, it is well to consider and think on the First Commandment, how I have kept it and in what I have failed, keeping to the rule of spending the space of time one says the Our Father and the Hail Mary three times; and if in this time I find faults of mine, to ask pardon and forgiveness for them, and say an Our Father. Let this same method be followed on each one of the Ten Commandments.

First Note. It is to be noted that when one comes to think on a Commandment on which he finds he has no habit of sinning, it is not necessary for him to delay so much time, but according as one finds in himself that he stumbles more or less on that Commandment so he ought to keep himself more or less on the consideration and examination of it. And the same is to be observed on the Deadly Sins.

Second Note. After having finished the discussion already mentioned on all the Commandments, accusing myself on them and asking grace and help to amend hereafter, I am to finish with a Colloquy to God our Lord, according to the subject matter.

About the Seven Deadly Sins, after the Addition, let the Preparatory Prayer be made in the way already mentioned, only with the difference that the matter here is of sins that have to be avoided, and before of Commandments that have to be kept: and likewise let the order and rule already mentioned be kept, and the Colloquy.

In order to know better the faults committed in the Deadly Sins, let their contraries be looked at: and so, to avoid them better, let the person purpose and with holy exercises see to acquiring and keeping the seven virtues contrary to them.

Way. On the three powers of the soul let the same order and rule be kept as on the Commandments, making its Addition, Preparatory Prayer and Colloquy

Way. About the five bodily senses the same order always will be kept, but changing their matter.

Note. Whoever wants to imitate Christ our Lord in the use of his senses, let him in the Preparatory Prayer recommend himself to His Divine Majesty, and after considering on each sense, say a Hail Mary or an Our Father.

And whoever wants to imitate Our Lady in the use of the senses, let him in the Preparatory Prayer recommend himself to her, that she may get him grace from Her Son and Lord for it; and after considering on each sense, say a Hail Mary

It is by contemplating the meaning of each word of the Prayer.

Addition. The same Addition which was in the First Method of Prayer will be in this second.

Prayer. The Preparatory Prayer will be made according to the person to whom the prayer is addressed.

Second Method of Prayer. The Second Method of Prayer is that the person, kneeling or seated, according to the greater disposition in which he finds himself and as more devotion accompanies him, keeping the eyes closed or fixed on one place, without going wandering with them, says Father, and is on the consideration of this word as long as he finds meanings, comparisons, relish and consolation in considerations pertaining to such word. And let him do in the same way on each word of the Our Father, or of any other prayer which he wants to say in this way.

First Rule. The first Rule is that he will be an hour on the whole Our Father in the manner already mentioned. Which finished, he will say a Hail Mary, Creed, Soul of Christ, and Hail, Holy Queen, vocally or mentally, according to the usual way.

Second Rule. The Second Rule is that, should the person who is contemplating the Our Father find in one word, or in two, matter so good to think over, and relish and consolation, let him not care to pass on, although the hour ends on what he finds. The hour finished, he will say the rest of the Our Father in the usual way.

Third Rule. The third is that if on one word or two of the Our Father one has lingered for a whole hour, when he will want to come back another day to the prayer, let him say the above-mentioned word, or the two, as he is accustomed; and on the word which immediately follows let him commence to contemplate, according as was said in the second Rule.

First Note. It is to be noted that, the Our Father finished, in one or in many days, the same has to be done with the Hail Mary and then with the other prayers, so that for some time one is always exercising himself in one of them.

Second Note. The second note is that, the prayer finished, turning, in few words, to the person to whom he has prayed, let him ask for the virtues or graces of which he feels he has most need.

It will be by rhythm.

Addition. The Addition will be the same as in the First and Second Methods of Prayer.

Prayer. The Preparatory Prayer will be as in the Second Method of Prayer.

Third Method of Prayer. The Third Method of Prayer is that with each breath in or out, one has to pray mentally, saying one word of the Our Father, or of another prayer which is being recited: so that only one word be said between one breath and another, and while the time from one breath to another lasts, let attention be given chiefly to the meaning of such word, or to the person to whom he recites it, or to his own baseness, or to the difference from such great height to his own so great lowness. And in the same form and rule he will proceed on the other words of the Our Father; and the other prayers, that is to say, the Hail Mary, the Soul of Christ, the Creed, and the Hail, Holy Queen, he will make as he is accustomed.

First Rule. The First Rule is, on the other day, or at another hour, that he wants to pray, let him say the Hail Mary in rhythm, and the other prayers as he is accustomed; and so on, going through the others.

Second Rule. The second is that whoever wants to dwell more on the prayer by rhythm, can say all the above-mentioned prayers or part of them, keeping the same order of the breath by rhythm, as has been explained.