for a Chriftian to be delicate, being a Member of an Head crown'd with Thorns.

But the Third ftate, which is that of Innocence loft after Baptifm, is a ftate to which Penitence is effentially neceffary; and this does not confift (as fome imagine) in a bare Confeffion of Sins, with fome Sorrow for having committed them, which often is either not fincere, or fo fuperficial that it has not the Force to hinder them from Relapfing: The Sorrow of true Penitence is more Solid, it produces a fincere Return to God, an entire Change of Life and Manners, and a Revenge against ones felf proportion'd to the greatness of his Sins; If it has not thefe Marks it is but a Counterfeit Penitence, S. Paul defcribes to us its Nature and Effects in this manner, Godly Sorrow worketh Repentance 2 Cor. vii. to Salvation not to be repented of. For 10, 11. this Sorrowing after a Godly manner, bold what Carefulness it wrought in yea what Watchfulness, yea what Indignation, yea what Fear, yea what vehement Defire, yea what Zeal, yea what Revenge. This ftate of Penitence then is a laborious ftate, and we cannot be reftor'd to the Grace of God, from which we are fallen by our Sins, without great Labours

D 4

be

you,

bours, and abundance of Tears. And if Sudden Death prevents, or fome great Infirmities difable us from making this Satisfaction, that does not hinder it from being Effential to Penitence, to have a fincere and effectual Will of doing it; fo that if the Execution of it is hindred, it be only by Caufes wholly out of the Power of Man, and not from the Weakness and Coldness of his Repentance.

XXIII.

BUT befides that a Great Man is oblig'd, as a Man, as a Chriftian, and as a Sinner, to lead a laborious and penitent Life, he is alfo oblig'd as a Great Man, to the Mortification of his Spirit, of his Heart and of his Senfes, and he is even more oblig'd to this than Monafticks are, if he defires at all to fecure his Salvation. To understand this Truth aright, we must take it from its Source: God had created the first Man in a state of Righteousness and Integrity, and fubjected all things to him, both within him and without him; fo that there was not any Creature the ufe of which did not lead him to God, and contribute

tq

to the Increase of his Sanctity. But when Man by his Difobedience would needs throw off the Yoke of Subordination and Dependance, which he ought to have on his Creator, and yielding to the Counsel of the Serpent, who faid to the Woman ye shall be as Gods, would imitate in fome manner the Rebellious Angel, and make himself like unto the moft High; God permitted that not only all the other Creatures which before were Helps to his Salvation, fhould become most dangerous Snares to him, but that even his own Flesh should revolt against his Spirit; fo that it became needful for him, that God fhould Establish for his Recovery,an Order quite oppofite to that which he had establish'd to fave him in the State of Innocence ; and therefore it is, that instead of the first order of Poffeffion, of Ufe, and of Quiet, God has fubftituted an order of Privation, Abnegation and Combat. No Man can now be fav'd but by this way; yet there is this difference, that all are not oblig'd to an actual forfaking of all things, tho all are oblig'd to renounce them in heart, and to use them as not using them.

It is, without question incomparably

more

mote Easy to bear this state of Priva tion by voluntarily avoiding, and feparating ones felf for ever from the Objects that lead to Evil, which Monafticks do, than to be continually in the midst of ones Enemies, to be as it were almost always in danger of being overpower'd by their Number, to bear about a Body which always turns to their fide, and to live continually in the Commerce of thofe who glory in yielding to their Power. Now how can it be conceiv'd that a Great Man fhould not be overcome in fo many occafions, if by continual Mortification he does not fubject the Pride of his Spirit to the Humility of Faith; if he does not stifle the irregular Defires of his Heart, and if he does not fubject his Body to the holy Law of the Mind, as did St. Paul, who with all the Fulness of Apoftolick Grace found no other means to fecure himself. Can one imagine, without being willing to deceive ones felf, that there is any other way to refift all that will attack a Great Man but that of con ftant Mortification, and that he is not oblig'd to practice it with fo much the more fervour, as he is the more expos'd by his Station. If he wou'd belong to

CHRIST,

CHRIST, he muft with him crucifie the Flefh; They who are Christ's, have Gal. v. 24. crucified the flesh with the Affections and Lufts. Now how can he ever hope to vanquish it, if he lets it attain all its Force, if when looking on it with reafon as his moft cruel Enemy, he does not ftrive to weaken it as fincerely and as carefully as the General of an Army endeavours to leffen the Power of an Enemy.

XXIV.

BUT the Victories which are obtain'd over fo great and fo formidable Enemies, do not finifh the War, which must be maintain'd during the whole course of Life; a more dangerous Adverfary arifes against Man, and efpecially against those who are in the higheft Stations: It arifes even from the Destruction of all Vices, it is nourifh'd by the most rigorous Penitence, and acquires all its Strength amidft the most confummated Virtue. This is that Paffion which the Apostle St. John calls the Pride of Life, which fays to Man in the bottom of his heart, after he has vanquish'd all his other Paffions,

Why