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itself upon something conceived or thought upon for the better understanding thereof, and for the better application of it to itself for use.

The distinct acts and parts of meditation.

(1.) In meditating aright, the mind of man exercises two kinds of acts; the one direct upon the thing meditated; the other reflex upon himself, the person meditating. The first is an act of the contemplative part of the understanding; the second is an act of conscience. The end of the first is to enlighten the mind with knowledge: the end of the second is to fill the heart with goodness. The first serves, I speak of moral actions, to find out the rule whereby you may know more clearly what is truth, what is falsehood, what is good, what is bad; whom you should obey, and what manner of person you should be, and what you should do, and the like. The second serves to direct you how to make a right and profitable application to yourself, and to your actions, of the rule.

In this latter are these two acts: First, an examination, whether you and your actions be according to the rule, or whether you come short, or are swerved from it, giving judgment of you, according as it finds you.

The second is a persuasive and commanding act, charging the soul in every faculty, understanding, will, affections, yea, the whole man, to reform and conform themselves to the rule, that is, to the will of God, if you find yourself not to think and act according to it: which is done by confessing the fault to God with remorse, praying for forgiveness, returning to God by faith and repentance, and reforming the heart and life through new obedience. This must be the resolution of the soul. And all this a man must charge upon himself peremptorily, commanding himself with sincere desire and fixed endeavour to conform to it.

When you meditate, join all these three acts, else you will never bring your meditation to a profitable issue. For if you only muse and study to find out what is true, what is false, what is good, what is bad,