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 to have been the enemies of God; what it is to have been under the sentence of eternal damnation; and never certainly to know whether this sentence has been cancelled? Is not this sufficient to oblige us to a penitential life? Can we otherwise pretend to be secure? Even those, (and God knows best how few they are) who are not conscious to themselves of having committed any such sin in their whole life, must not therefore think themselves exempt from the obligation of doing penance, as well because of their hidden sins, as those which they may have occasioned in others; for no man knows whether he be worthy of love or hatred; Eccl. ix. 1. as also because a penitential life is the best security against sin, which will insensibly prevail over us, if not curbed by self-denial, mortification and penance.

2. Consider, that as to the method of penance, different rules must be prescribed to different persons. Those who have the misfortune to be actually in the state of mortal sin, or, what is still more deplorable, are plunged into the depth of a habit of one or more kinds of mortal sin, as soon as their eyes are opened to discover the hellish monster, which they carry about with them, must, like the prodigal child, arise without delay to return to their Father. A sacrifice of a contrite and humbled heart is what God above all things calls for at their hands; this ought to be the foundation of all their penance: without this, corporal austerities will be of small account. Such sinners ought to give themselves no rest, till they have made their peace with their God: their sins ought to be always before their eyes. Their first thoughts in the morning ought to be upon their misfortune, in being at so great a distance from their God, enslaved to the devil and liable to be his companions in eternal misery: