It is the eye of contemplation by which we must behold it, the wing of meditation which lifts us up and rears our souls with the motion of our hearts, and sweetness of contemplation: so saith Gregory cited by Bonaventure. And as Philo Judæus seconds him, He that loves God, will soare aloft and take him wings; and leaving the earth flye up to Heaven, wander with Sun and Moon, Stars, and that heavenly troop, God himself being his guide.

If we desire to see him, we must lay aside all vain objects, which detain us and dazel our eyes, and as Ficinus adviseth us, get us solar eyes, spectacles as they that look on the Sun: to see this divine beauty, lay aside all material objects, all sense, and then thou shalt see him as he is.

Thou covetous wretch, as Austin expostulates, Why dost thou stand gaping on this dross, muck-hils, filthy excrements? behold a far fairer object, God himself wooes thee; behold him, enjoy him, he is sick for love. Cant. 5. He invites thee to his sight, to come into his fair Garden, to eat and drink with him, to be merry with him, to enjoy his presence for ever. Wisdome cryes out in the streets, besides the gates, in the top of high places, before the city, at the entry of the door, and bids them give ear to her instruction, which is better then gold or precious stones; no pleasures can be compared to it: leave all then and follow her, vos exhortor ô amici & obsecro.

In Ficinus words, I exhort and beseech you, that you would embrace and follow this divine love with all your hearts and abilities, by all offices and endeavours make this so loving God propitious unto you. For whom alone saith Plotinus, we must forsake the Kingdomes and Empires of the whole earth, Sea, Land, and Air, if we desire to be ingrafted into him, leave all and follow him.

Now forasmuch as this love of God, is an habit infused of God, as Thomas holds, 1. 2. quæst. 23. by which a man is inclined to love God above all, and his neighbour as himself, We must pray to God that he will open our eyes, make clean our hearts, that we may be capable of his glorious rayes, and performe those duties that he requires of us, Deut. 6. and Jos. 23. To love God above all, and our neighbour as our self, to keep his commandments.

In this we know, saith John, c. 5. 2. we love the children of God, when we love God and keep his commandments. This is the love of God that we keep his commandments; he that loveth not, knoweth not God, for God is love, cap. 4. 8. and he that dwelleth in love, dwelleth in God, and God in him; for love presupposeth knowledge, faith, hope, and unites us to God himself, as Leon Hebrew delivereth unto us, and is accompanied with the fear of God, humility, meekness, patience, all those vertues, and charity it self.

For if we love God, we shall love our neighbour, and performe the duties which are required at our hands, to which we are exhorted, 1 Cor. 15. 4, 5. Ephes. 4. Coloss. 3. Rom. 12. We shall not be envious or puffed up, or boast, disdain, think evil, or be provoked to anger, but suffer all things; Endeavour to keep the unity of the spirit in the bond of peace. Forbear one another, forgive one another, cloath the naked, visit the sick, and perform all those works of mercy, which Clemens Alexandrinus cals amoris & amicitiæ impletionem & extensionem, the extent and complement of Love; and that not for fear or worldly respects, but ordine ad Deum, for the love of God himself.

This we shall do if we be truly enamoured; but we come short in both, we neither love God nor our neighbour as we should. Our love in spiritual things is too defective, in worldly things too excessive, there is a jarre in both. We love the World too much; God too little; our neighbour not at all, or for our own ends.

Vulgus amicitias utilitate probat.

The cheif thing we respect is our commodity: and what we do, is for fear of worldly punishment, for vain-glory, praise of men, fashion, and such by-respects, not for Gods sake. We neither know God aright, nor seek, love, or worship him as we should. And for these defects, we involve our selves into a multitude of errours, we swerve from this true love and worship of God: which is a cause unto us of unspeakable miseries; running into both extrems, we become fools, madmen, without sense, as now in the next place I will shew you.

The parties affected are innumerable almost, and scattered over the face of the earth, far and neer, and so have been in all precedent ages, from the beginning of the world to these times, of all sorts and conditions. For methods sake I will reduce them to a twofold division, according to those two extreams of Excess and Defect, Impiety and Superstition, Idolatry and Atheisme.

Not that there is any excess of divine worship or love of God; that cannot be, we cannot love God too much, or do our duty as we ought, as Papists hold, or have any perfection in this life, much less supererogate; when we have all done, we are unprofitable servants. But because we do aliud agere, zealous without knowledge, and too solicitous about that which is not necessary, busying our selves about impertinent, needless, idle, and vain ceremonies, populo ut placerent, as the Jews did about sacrifices, oblations, offerings, incense, new Moons, feasts, &c. but as Isay taxeth them 1. 12. Who required this at your hands?

We have too great opinion of our own worth, that we can satisfie the Law; and do more then is required at our hands, by performing those Evangelical Counsels, and such works of supererogation, merit for others, which Bellarmine, Gregory de Valentia, all their Jesuites and champions defend; that if God should deal in rigour with them, some of their Franciscans and Dominicans are so pure, that nothing could be objected to them:

Some of us again are too dear, as we think, more divine and sanctified then others, of a better mettle, greater gifts, and with that proud Pharisee, contemn others in respect of our selves, we are better Christians, better learned, choice spirits, inspired, know more, have special revelation, perceive Gods secrets, and thereupon presume, say and do many times which is not befitting to be said or done.

Of this number are all superstitious Idolaters, Ethnicks, Mahometans, Jews, Heretiques, Enthusiasts, Divinators, Prophets, Sectaries, and Scismatiques. Zanchius reduceth such Infidels to four chief sects; but I will insist and follow mine own intended method: all which with many other curious persons, Monks, Heremits, &c. may be ranged in this extream, and fight under this superstitious banner, with those rude Idiots, and infinite swarms of people that are seduced by them.

In the other extream or in defect, march those impious Epicures, Libertines, Atheists, Hypocrites, Infidels, worldly, secure, impenitent, unthankful, and carnal-minded men, that attribute all to natural causes, that will acknowledge no supream power; that have cauterized consciences, or live in a reprobate sense: or such desperate persons as are too distrustful of his mercies. Of these there be many subdivisions, divers degrees of madness and folly, some more then other, as shall be shewed in the Symptomes: And yet all miserably out, perplexed, doting, and besides themselves for religions sake.

For as Zanchy well distinguished, and all the world knows, Religion is twofold, true or false; False is that vain superstition of Idolaters, such as were of old, Greeks, Romans, present Mahometans, &c. Timorem deorum inanem, Tully could terme it; or as Zanchy defines it, Ubi falsi dii, aut falso cultu colitur Deus, when false gods, or that God is falsly worshipped.

And ’tis a miserable plague, a torture of the Soul, a meer madness, Religiosa insania, Meteran cals it, or insanus error, as Seneca, a frantick error; or as Austin, Insanus animi morbus, a furious disease of the Soul; insania omnium insanissima, a quintessence of madness; for he that is superstitious, can never be quiet.

’Tis proper to man alone, uni superbia, avaritia, superstitio, saith Plin. lib. 7. cap. 1. atq; etiam post sævit de futuro, which wrings his soul for the present, and to come: the greatest miserie belongs to mankinde, a perpetual servitude, a slavery, Ex timore timor, an heavie yoak, the seal of damnation, an intolerable burthen. They that are superstitious, are still fearing, suspecting, vexing themselves with auguries, prodigies, false tales, dreams, idle, vain works, unprofitable labours, as Boterus observes, curâ mentis ancipite versantur: Enemies to God and to themselves.