Precious faith considered in its nature, working, and growth

not according to our works, but according to his own purpose and grace, 2 Tim. 1.9. If not, O what a poor weak light is this of nature? and how long and universally a prisoner hath it been? indeed true sanctity or holiness is never found without humility, but touching that, there is no footstep nor shadow of commendation in all the Pagan writers, saith the learned Amyraldus, it is not so much as a virtue among them: on the contrary [Greek or Hebrew], ⟨p. 15⟩greatness of soul is reckoned among Aristotle's virtues. Well then might Erasmus his Sancte Socrates have been spared. Notable is that of St. Bernard, ¹some (saith he) whilst they go about to make Plato a Christian, prove themselves heathens. Again, because possibly the light of reason may be weakest in the concerns of Religion, I shall instance in other things. Doth not nature and reason plead for all things of common honesty and humanity, and yet in the Laws of Lycurgus, which were of high renown, and commended even by the Oracle of Apollo, and which (as Plutarch relates) Lycurgus took singular pleasure to see put in ure, even as God rejoiced to see the world move and turn about: I say in these there are such obscenities and inhumanities as would put any one to the blush to see them in story; what else are the dancing of maids naked, and throwing weak children into a pit of water, spoken of by Plutarch? well might the Lacedaemonians have spared the Temple and Sacrifices to their Law-giver, unless he had been truer to the Law of Nature. Again, is not self-preservation an intimate and natural impress in the heart of man? it is not scripta sed nata Lex, said the Orator; and yet this engraven Law was not strong enough, no not in a grave and noble Cato, to keep him from murdering himself, and tearing out his own bowels; and over this unnatural act Seneca sounds a triumph, as being a noble and heroical contempt of death it self, that, that sword of his, which was yet pure from the blood of ⟨p. 16⟩others, might let out his own; but hear the censure of St. Austin, ²Utrum obsecro Cato ille patientiâ an impatientiâ se peremit? non enim haec fecisset, nisi victoriam Caesaris impatienter tulisset, and in another place, non erat honestas turpia praecavens,