it is to be attained: He hath given us certain Rules, which, if walked by, will bring us to the Mansions of infinite Bliss, and the Fruition of Joys that shall never have an End. Neither hath he only laid up for us, an exceeding great Reward in a future State, but hath alfo made an ample Provifion for our prefent Happiness and Welfare; by cauling a very large Share of the most refined Pleafure, immediately to attend the due Performance of our Duty. And what a mighty Encouragement muft it be to obey God's Laws, to be perfuaded that in fo doing we shall be fure to meet with Happiness? And how plainly is This declared in the Text before us, If ye know these Things, happy are ye if ye do them?

Which Words, being recorded as fpoken by our blessed Saviour, prefently after he had vouchlafed to wash his Difciples Feet, may more especially recommend to us, the Duty of Humility and Condescention to the lowest Offices, for each other's Good. But because whenfoever Happinefs is promifed upon the Performance of any fingle Duty, 'tis at the fame Time fuppofed, that we are duly qualified for it in all other Refpects: And because the Son of God was manifefted to deftroy all'

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other Works of the Devil, as well as Pride; and to purify to bimfelf a peculiar Peopla zealous of all other Graces, as well as Humility hall therefore confider the Words, without any particular Relation to the Context, and Difcourfe from them in the following Manner:

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First, I fhall endeavour to show, that we cannot be truly Happy, unless we do our Duty, as well as know it.

Secondly, That we fall affuredly be Happy, if we know our Duty, and do it too. Thirdly, HOW our Duty must be done in order to make us Happy.

After which, I fhall obferve to you, in the Fourth and Laft Place, What Influence the Doctrines that will be delivered under the foregoing Heads, ought to have upon our Hearts and Lives.

First then, We cannot be truly Happy, unless we do our Duty, as well as know it; Knowledge alone, being altogether infufficient for the Purpose. 'Tis poffible for Man who is afflicted with any grievous Diftemper, to know of fome Remedy which would ftraitly mitigate his Pain, and give him his prefent Relief, but yet unlels he maketh an Application of this Remedy

Remedy, he will foon be convinced to his Sorrow, that the bare Knowledge of is will do him no Service. In like man◄ ner we may know, that a great Part of our Duty confifteth in regulating our per verfe Wills; conquering our rebellious Paffions; and placing them in a due Subor dination to the higher Faculties of the Soul; but except this is actually done'; out Conditions will be never the more Eafy, and our Lives never the lefs Unhappy: For 'tis the Violence of our Paffions, and Depravity of our Wills, that most of our Trouble is owing to: Whilst they remain unfubdued, we are put to continual Toil and Vexation, to fatisfy their Importunities, which by being fatisfied, become the Parents of more Toil and Vexation.

Thus an indifcreer Choice of a feeming good, foon makes a Man fmart under the Sense of a real Evil. Uncontrolled Defires of unlawful Pleafures, hurry him to the Purfuit of fuch Enjoyments, as may perhaps afford a little Sweetness in the Mouth, but quickly prove as bitter as Gall in the Belly. How does Envy, when it rules over us, abate the Relifh of our own Poffeffions? How does it fuck up our Spirits, and make us pine and wither to fee others flourish and thrive? How docs

an indulged Thirst after Revenge, at one Time fill us with Care how to injure our Neighbour, without expofing ourfelves to the all of Human Laws? And at andther Time, prompt us to fmite him fecret ly, which, when done, is attended with a tormenting Fear of being difcovered, and punished for it openly? What needless Troubles does he undergo that is govern ed by the Love of Money? How does he difquiet bimfelf in vain? And how afraid is he to taste of the Comforts of Life, left he fhould not beap up Riches for he knows not who, to gather, or fquander away? To what Inconveniences is that Perfon forced to fubmit, who is a Slave to Vainglory? What Hazards does he run to get a little popular Applaufe, which frequently is but the Fore-runner of Hatred and Difgrace? Sometimes Ambition and Covetoufnels fhall meet in the fame Man's Bosom; and then what a Struggle and Contention must neceffarily follow? By the One he is urged to feek after Honour: By the Other he is rendered unwilling, to do thofe generous Actions that may deferve it. And fo his Mind is, as it were, almost torn asunder by two oppofit Paffions, whilft he is in a perplexing Doubt which to Obey; or whether to part with

his Money in order to attain Glory; or to difregard Glory to lave and increase his Gold.

One might make.more Obfervations of a like Nature with thefe; but these are fufficient to reprefent unto us in some Measure, the miferable Effects of not keep ing our Wills and Affections under due Government; the Troubles and Vexations an Obedience to their irregular Commands will bring upon us; together with the Tumults and Commotions they will unavoidably raise in the Breaft of that Per fon who is a Vaffal unto them; who may therefore be juftly compared to the troubled Sca when it cannot reft, whofe Waters, being driven hither and thither by oppofite Winds, are mixed and pollut→ ed with Mire and Dirt. And from hence it must appear to every confidering Man, that the Knowledge of our Duty will avail us nothing towards a happy Life, unless we likewife Practice it, in reducing out Wills, and Paffions unto a proper Subjection; because if they be not fo reduced, they will conftantly create us a deal of Trouble and Difquiet with which a State of Happiness is utterly inconfiftent.

Again, if we know our Duty and forbear to do it, our Confciences will con

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