all duties of a godly life. The which description, in some sort both shevveth the nature of Meditation, and also distinguisheth it from other acts and exercises of the mind vvhich may seeme somevvhat like vnto it. For it dif∣fereth from cogitation, vvhich is but a simple act of the minde, thinking of its obiect slightly and ouerly, and so leauing it; whereas Meditation is more aduised and serious, and reflecteth its light vpon the heart, will and affection, to direct them in their choyce, both in chusing and imbra∣cing that which is good, and the refusing and abhorring of that which is euill. It differeth also from consideration, which is exercised in delibera∣ting about some thing doubtfull, true or false, good or euill, that discer∣ning it aright, we may know whether to take or leaue it: but Meditation is conuersant about things in some measure knowne in the vnderstanding, that by this further discourse of reason, they may not onely bee better knowne, but also that this knowledge may reflect vpon the will and affecti∣ons, and be made more effectuall for our vse in the well ordring of our liues. It differeth also from Prayer, in that howsoeuer both are the speech of the minde; yet in that, we speake to our owne soules, but in this, we speake directly to God himselfe. Notwithstanding, there is such affinity betweene them, that in the Scriptures they are both signified by the same word, and often taken the one for the other. For they haue both for the most part one subiect-matter, and both alike effectuall for the obtaining of all things needfull; seeing whether we confesse our sinnes vnto God, or acknowledge our wants, or craue supply in a Meditation directed to our owne soules, or in a prayer to him he alike heareth both, and is alike rea∣dy to satisfie our desires in 〈…〉〈…〉 soeuer they are presented vnto him. Neither doe wee conf〈…〉〈…〉 lay open our wants for his better information, to 〈…〉〈…〉e already, but that wee our selues may take notice 〈…〉〈…〉g to a more thorow sense and feeling of them, m〈…〉〈…〉amed with feruent desires to haue our sinnes pardone〈…〉〈…〉 wants supplied, which are no other then prayers in his estima〈…〉〈…〉 what forme soeuer they are expressed. Fi∣nally, howsoeuer in nature ••••ere is small difference betweene Meditation and Contemplation, yet as the Schooles define it, there is some in degree; Meditation being an exercise of a lower and meaner nature, within the reach of all Christians which will put out their hand vnto it; Contempla∣tion more high and heauenly, fit only for such as by long exercise haue at∣tained to much perfection: That, exercised about any spirituall obiect, not onely originally in the vnderstanding, but also imaginary, and brought vnto it by the Ministery of the senses, as the creation of the world, the death and passion of Christ, and such like; but this about things chiefly intellectuall, sublime, and heauenly; as the nature and attributes of God, the Trinity of persons in Vni•••• of essence, the ioyes of heauen, and o∣thers of like nature. Finally, it is an exercise, which of the most is per∣formed with much difficulty, because of their weakenesses and want of vse, being hindred in their spirituall flight, by hauing the waight of earthly cares and distractions (as it were) hanging at their heeles, and the wings of their soules somewhat besmeared with the lime of worldly vanities; but this, of great Proficients, who by much practice haue brought their Art