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Rh requires, must be interrupted with groans, must be sequestrated for prayer. We must live so as to die to this life. Man must deny himself, and be wholly changed." And if we could now see the contrast of penitence with impenitence, of the world and the flesh with, as the early Christians did, when the fiery trials, to which they were subjected, left so little room for self-deceit, we should probably see, that their strict rules were founded on truth and reality. St. Clement of Alexandria, himself a diligent follower of Apostolic tradition , quoting and commenting on this passage of St, Hermas (whom he regards as having received inspiration second only to Scripture), assigns the same intrinsic ground for the improbability of frequent repentance. Having quoted Heb. x. 26, 27, as expressing the same doctrine, which St. Hermas also delivered, he adds: "But the constant repentances alternating with the sins, differ in nothing from entire infidelity, except only that these are aware that they are sinning; and I know not which is worse, to sin wilfully, or, having repented for past sin, again to offend." And again, in answer to Basilides, who contended that involuntary sins, and sins of ignorance, were alone forgiven, he says, that "those who fall into sin after Baptism, those were they who were chastised; for that former sins were freely remitted, but subsequent ones were purged away (by suffering.)" The like earnest language we find in St. Clement of Rome (if, as seems probable, the second epistle also is his, or at all events a very ancient author.) "If such