they are good, as Prayer, Humility, and Charity are good.

WHEN We fhall be removed to a State that is free from Sin, Self-denial and Mortification will then be no Part of our Duty, but fo long as this State of Sin lafts, fo long does the Neceffity and Reafon of Self-denial and Mortification laft; they are as neceffary, as Prayers and Devotion, and are as truly effential Parts of Holiness, as Chastity and Humility.

FOR Repentance and Sorrow for Sin is as neceffary to a being in a State of Sin, as neceffary on its own Account, and from the Nature of the Thing, as the Love of God is neceffary from a Being that receives all his Happiness from God.

FOR to express our Indignation, and inflict Punishment on that which difpleates God, is as reasonable in it felf, and as much an Act of Holinefs, as to love and cherish that which God loves. So that all our Self-denials as Punishments of Sin, as Expreffions of Sorrow for Guilt, and as Preventions of Temptation, may be confidered as fo many Inftances of our Love of Purity.

WHILST therefore we continue in a State of Corruption, it is as neceffary that we continue in a State of Repentance, Selfdenial, and Sorrow, as it is neceflary to

continue

continue our Defires and Endeavours after Purity.

IF we can find a Time when we have no Sin to lament, no Occafion for the Severities of Repentance, it may be granted, that that would be a Time for the abftaining from Self-denial, and voluntary Sufferings.

But if human Life knows of no fuch Season, if we can never look at our selves, but under the Weight of Sin, it is a Demonftration that Indignation at our selves, and a voluntary Suffering for Sin, is the neceffary conftant State of Chriftians.

INDEED if it be allowed that Repentance and Sorrow for Sin is neceffary, and that it ought to be the conftant Habit of a Chriftian's Mind, till this Life be at an End, we need no ftronger Proof of the constant Neceffity of Self-denial and Mortification.

FOR what Reason can there be for Sorrow and Grief for Sin, which is not the fame Reafon for Self-denial, and the daily Crofs? Is not Grief and Sorrow for Sin, a Suffering and Punishment for Sin? Or can we grieve and afflict our felves for our Sins, unless we exprefs that Grief by a hearty Indignation, and real Self-denial?

IF therefore we confider the Reason and Fitness of Repentance, we see the Reason

and

and Fitnefs of Self-denial, and voluntary Sufferings, and confequently we must acknowledge, that these Self-denials are not less neceffary, nor less recommended to us, than Repentance and Sorrow for Sin.

FOR fince they are of the fame Nature, and for the fame End, and also essential to true Repentance, it follows, that all Chriftians are obliged to be as conftant in their Self-denials, and Mortifications, as they are to be conftant in their Repen

tance.

BECAUSE fuch voluntary Sufferings have the fame effential Relation to Holinefs, that Charity and the Love of God have.

FOR though Charity and the Love of God will never ceafe, but this Self-denial will have an End, yet is this Self-denial during this State of Sin, as effential to the Holiness of Perfons in fuch a State, as any other Virtue.

IT being the fame Degree of inward Purity, and as right a Spirit and Temper to mourn and afflict our felves for our Sins, as to love that which God loves, or be thankful for his Mercies.

Now if a Perfon was to give himself up to Sorrow in a State of Happiness, or to Unthankfulness, though in the Midst of Mercies, he would act just as unreasonably,

N

juft

just as contrary to the Nature of Things, as he that gives himself up to Pleasures and Indulgences in a State of Corruption and Sin.

LET it therefore be carefully observed, that Self-denial and Mortification, are only other Words for Repentance and Sorrow for Sin, and he that can diftinguish them from one another, may distinguish Grief from Sorrow.

HE therefore that can doubt, whether Christians are called to a daily Practice of Self-denial, feems to know as little of true Religion, as if he doubted whether they were called to a daily Repentance. For when we may live in a State contrary to Repentance, then, and then only, may we live in a State contrary to Self-denial.

LET a Chriftian ever cease from Selfdenial, let him ever forbear the Mortification of his Appetites, and at that Time he ceases to confider himself as a Sinner, and behaves himself as though he were then free from the Guilt and Danger of Sin.

BUT as he never is in this State of Freedom, fo if he acts as if he was fo, he acts as falsely, as if he took himself to be an Angel.

THERE is therefore as much Reason that the daily Crofs, or Self-denial, fhould be imposed upon Christians, as a daily Prayer,

Prayer, or Repentance; and there is the fame Impiety, the fame falfe Judgment in refufing a daily Self-denial, as in refufing or ceafing from a daily Devotion and Sorrow for Sin.

FOR a Man may as well imagine that he prays or gives Thanks to God, when he only repeats the Words of a Prayer or Thanksgiving, as that he repents for his Sins, unless his Repentance be a real Punishment, a true State of Mortification.

WE may now observe, that this Doctrine of Self-suffering is founded upon the moft important fundamental Articles of our Religion.

If we confider our Redemption as an Attonement made by Suffering, does not this fhew us the Neceffity of feeking Pardon by a Fellowship in the Sufferings of Chrift?

NEED we any other Argument, that there is no State fo fuitable to a Sinner as that of Suffering, when God has appointed Sufferings as the Attonement for Sin?

IF we confider that we are devoted to Death, and under a Neceffity of falling into Duft, as a Sacrifice for Sin, does not this teach us the Neceffity of making our Life conformable to the Intention of fuch a Death?