Golden remains of the ever memorable Mr. John Hales ... with additions from the authours own copy, viz., sermons & miscellanies, also letters and expresses concerning the Synod of Dort (not before printed), from an authentick hand.

The profit of GODLINESS. The Second SERMON On 1 TIM. iv. 8.

But Godliness is profitable unto all things.

WHen I made my first entrance upon these words, you may be pleased to call to mind, that I considered in them two things: First, the profit that comes by Godliness, in the first words, Godliness is profitable. Secondly, the Latitude, com∣pass, and extent of this profit, in the next words, Vnto all things. [Godliness is pro∣fitable unto all things.]

In the first part, concerning the profit that comes by Godliness, I shew'd you, first, that Godliness was profitable in that plain and gross sense, in which the world in her language commonly takes the name of profit. For so I taught, and by example I proved it, that Godliness blesses our store, gives good success to all our drifts and

counsels, prospers our preferments, and makes all things successful which we take in hand.

Secondly, I shewed you, that Godliness is profitable in a sense, unto which the world is an utter stranger, for this is that which makes even profit it self profitable. For wealth, and riches, and the like, which the world commonly means, when it speaks of profit, in and of themselves are not profit: but the true profit of them is in the enjoying, using, and bestowing of them, and this alone doth Piety teach us. For this alone it was, that taught us to make them eternally profitable unto us, by charitably dispending them. Aristotle discoursing to us concerning Moral Virtues, and man's happiness, could tell us, that Virtue, though it were an excellent thing, yet our happiness did not consist in having it, but in the use of it, and living according unto it•• As it was Aristotle's opi∣nion betwixt Virtue and Happiness, so is it betwixt Riches and Pro∣fit: Profit consists not in the possession of riches, but in the using them, and bestowing them.

Thirdly, I shewed you yet a farther profit of Godliness, in ma∣king not our riches and wealth, but our inward faculties, and powers, and endowwents of our souls and minds, profitable unto us. For all these excellent faculties of wit and apprehension, of learn∣ing and industry, yea, of honesty and civil behaviour, if they were not joyn'd with Godliness, were utterly unprofitable. For all these might be, and were in very many Heathen men, who were utter strangers to the Covenant of Grace.

Fourthly, I taught yet a further profit. For Godliness makes not onely that which we do possess, but it makes even the want of them advantagious. For I shew'd it is a great part of Religious worship, to know how patiently to want these things for God's sake, as to know how to abound and use them to his service: so that in respect of Godliness, it is alike gainful to us either to enjoy the things of this world, or not to have them. Iob by pa∣tiently wanting the things of this life, purchased to himself as great a Crown, as ever he did by enjoying them at full. Thus far at that time, and so I went away indebted unto you for my second part, which debt I now come to discharge.

The second part therefore which we are now to consider, is the Latitude, Extent, and Largeness of this profit of Godliness. Godliness is profitable unto all things. Of which, I shall be the less

occasioned to speak, because that in speaking of the former point, I have here been necessarily drawn to touch at it. For in that I have spoken concerning rich and poor, concerning plenty and want, that Godliness is profitable unto both, is part of this second point, namely, of the Latitude and extent of that advantage which comes of piety. Though therefore the more breifly, yet must we adde somewhat more concerning the wonderful compass of it, and shew, that as the leven in the Gospel transfus'd its force into the whole lump of dough; so godliness does mix it self with every part of our life. They that have written in praise of Musick, have much admired it, for that great sympathy and correspondence which it holds with man's nature: that it so applies it self to all occa∣sions, that whether a man be alone or in company, whether sad or merry, whether at his devotion or at his sports, in what estate soever he be, Musick is still seemly and sitting. Certainly then is Godliness wonderfully Harmonical, wonderfully Musical, that doth so easily accommodate and fit it self to all persons, all estates, all degrees, all sexes, all ages, all actions whatsoever.

The Arts of this world are by God's providence so divided, that they must of necessity belong onely to some; all the world cannot be practitioners in any one of them. If all were Husband-men, what would become of the Merchant's Trade? If all were Merchants, where were the Scholar? The profit of every one of these may peradventure redound to many, the skill necessarily resides in few: And let us suppose all to be professors of any one, the profit of that must needs perish. But this wonderful Art of Godliness is of an higher nature, and hath a kind of Metaphysical community: it must descend unto all particulars; we must, if we will have any profit by it, be all professors of it.

Secondly, few or no Arts are there in the world, that are be∣fitting both sexes, some are well befitting men, but are utterly unfit for women. To go abroad, to handle the sword, to manage foreign matters, this belongs unto the man; but to keep home, han∣dle the distaff, to manage the business of the family, these belong unto the woman. But for the profession and practise of Piety, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith St. Basil, Womenkind are as far forth capable of it as men are. And Gregory Nyssen tells us, that in prayer, and fasting, and other exercises of Godliness there have been women found, who have far surpassed men.

Thirdly, in the world Arts and Professions are to be distributed amongst men according to their several complexions, as it were, and constitutions of mens wits. Ex quo libet ligno non fit Mercurius. Every temper of nature fits not every profession, as every soil will not bring forth all kind of seeds. And hence it is, that those who have delivered unto us their opinions, concerning the in∣stitution of youth, have advised men warily to observe, towards what Profession or Trade their nature leans, and to build upon this as upon a foundation. All this labour of examining and trying mens capacities and constitutions in the business of piety is at an end. For there is no constitution, no temper of nature unapt to receive impression from it. There is no Nature so stubborn, no wit so weak and silly, but can make a perfect Christian, and quickly by the help of the grace of God, inwardly working with it, beleive and understand the darkest mysteries of Godliness. The reason of this difference is evident. For Man's Art cannot alter the nature of the Subject on which he works: and therefore if he cannot do what he would, he must content himself to do that which the matter upon which he works will give him leave. As the Sun which warms the earth gives nothing unto it, onely stirs up the nature and faculty it finds in it, and so makes it bring forth fruit; so good educa∣tion in any Art, if it find a Nature fit to receive and entertain it, it will cause it, as it were, to bud, and blossom, and bring forth fruit; but give, or infuse, or make a nature, it cannot. But the holy Spirit of God, where it pleases him to sow the seed of Grace, doth alter the very complexion and nature of the foil, and were our hearts as hard as flint, or as barren as the sand, he can make them as soft as wax, and as fertile as Canaan, or the Paradise of God. Create a new heart within me, saith the Psalmist. The con∣version of a sinner, is a kind of degree of Creation. But I must proceed.

Fourthly, Aristotle discoursing concerning the fit hearer and learner of Moral and Civil Virtues, quite excludes Youth, as utterly unfit for any such drift and end; And why? He is yet forsooth impatient of admonition, hot in passion; when these things are calm'd and allai'd, then is he fit wax to receive the impression of natural instruction. But he whom the Schole of Nature hath thus excluded, the Schole of Grace and Piety hath especially made choice of. From a child to have known the Scriptures. Suffer young

children to come unto me. He that receives not the kingdom of heaven like a young child. Wherewith shall a young man cleanse his way? Many more testimonies of holy Scripture, which plainly declare unto us, that Youth is the fittest subject to receive the influence and operation of the holy Spirit of God. Let the passions of Youth rage never so violently, let him as much contemn and set at nought the good and grave advise of his Ancients, as ever Reho∣boam did; yet God, that sits upon the flouds, and gives them Laws, and tames them, can bridle the unruliest passion of the most disorderly young man, and make him like unto young Ioseph or Daniel.

Fifthly, Old men are very unfit learners of the lessons which the world teacheth, and almost impossible it is for a man to be∣gin to study in his age. Therefore Opsimathie, which is too late be∣ginning to learn, was counted a great vice, and very unseemly amongst Moral and Natural men. For the longer we defer, the more unapt still we grow, our senses wax duller, our memory frailer, yea, our understanding too will sensibly decay. But in the Schole of Christ, none is too old to learn, no memory too short to remember his duty; no disgrace, no unseemliness, even for old men to come to Schole. For the Spirit of God strengthens the memory, softens the brain, supplies all defects that Age brings with it, and makes it, were it as dry as Aaron's Rod, to bud and blossom, and bring forth ripe fruit unto righteousness. When David, in the Book of Kings, had invited old Barzillai to the Court; Barzillai, who had so kindly entertained him, when he fled from his ungracious son, he excuses himself unto the King, by reason of his age, his taste fails him, his hearing is gone, he hath lost all sense of Court delights and pleasures; and therefore he requests that favour for his young son Chimham, as a fitter per∣son to make a Courtier.

I am this day, saith Barzillai, fourscore years old, and can I discern between good and evil? Can thy servant taste what I eat, or what I drink? Can I hear any more the voice of singing men, and singing-women? Wherefore then should thy servant be yet a burthen to my Lord the King? Let thy servant, I pray thee, turn back again, that I may die in my own city, and be buried in the grave of my father and of my mother. But behold, thy servant Chimham, let him go over with my Lord the King, and do to him what shall seem

good unto thee.

Thus indeed it is in the Courts of earthly Princes, men by age do grow unserviceable, and combersome, and therefore there is a time for them to retire. The counsel which Quintilian gives his Oratour, Desinere cum desidereretur, to resign and give over whil'st as yet he is serviceable, belongs espe∣cially unto Courtiers: Best for them to resign their places with honour, whil'st yet they are able to do service, lest if they stay till age hath made them unserviceable, they may peradventure be forced unto it with disgrace. But in the Court of Christ, none is too old to do service, there is no difference betwixt Bar∣zillai and Chimham, their strength and senses are alike. Four∣score years could impair Barzillai's taste and hearing, but the spiritual taste and hearing, no age or length of days can make de∣cay. It were to be wish'd, that in our youngest days, we would de∣dicate ourselves unto God's service, that we would think of that counsel which Seneca gives his freind Lucilius, Perge mi Lucili, & propera, ne tibi accidat quod mihi, ut senex discas. On betimes, and make haste, lest that befall you which hath befallen me, To learn in your age. But if the grace of God shine not on us, till the last hour of our day, yet as the Husbandman in the Gospel, gives unto the last as unto the first, so will God give unto the eldest as unto the youngest; their strength and ability, as far as Christ's service requires it, shall return unto them again: as the flesh of Naaman after his Leprosie became unto him again as the flesh of a little child.

Sixthly, the Arts of the world seem to be somewhat of an un∣sociable disposition, they hinder one another: and a very hard thing it is to learn, and practise perfectly more then one. The mind of a man distracted amongst many things, must needs entertain them brokenly and unperfectly. But Piety is of a more pliable nature: no Art, no Profession, no Trade whatsoever, unto which the learning and continual practise of piety can be any hinderance. He that studieth piety alone all his days, shall find in it more then all the time he hath can bring to perfection. And yet the most troublesome Arts that are, which take up and exact of us most part of our time, leave time enough for the learning of this sacred Art. As it was with those who gathered Manna, He that gathered little, had no want; and he that gathered much, had nothing over: every man gathered his Gomer full according to his

eating: so is it in the gathering of this spiritual Manna, he that spends all his time in it, and seems to gather much, gathers onely his Gomer full, as much onely as is sufficient for his spending; and he that is necessarily detain'd with other cares of this life by some Trade, or some other Vocation whatsoever, and seems to gather less, gathers notwithstanding his Gomer full too, even that which is sufficient for his use. No Arts there are that do so whol∣ly take up the mind of man, as that they leave no room for any other thought. The experience of Tradesmen themselves doth wit∣ness thus much unto us, who in the midst of their most serious business and labour, can talk, and sing, and make themselves mer∣ry, and by this means deceive the time, and ease themselves some∣thing of the burthen of their labours. Even here is space enough for the practice of Godliness. For why cannot as well a Prayer, and holy Meditations, take up the rooms of these idle thoughts and talk? Certainly it is an hallowing of our actions to distinguish them, and intersperse amongst them good and pious meditations. So that for the practise of piety, it is not alway necessary for you to lay down your work, to come to Church and solemn Service, or still to use some such form as suffers you to do nothing else; but you may very well do it as you walk in the streets, as you stand at the stalls, as you sit at your shop-boards, and make every place a Church where you are. Arator stivam tenens Halelujah decantat; sudans mes••or psalmis sese evocat & curva attendens falce vites vinitor aliquid Davidicum canit. It is St. Hierom's in his xvij. Epistle: The Husbandman as he holds the Plough may sing an Hallelujah: the sweating harvest-man may cool and refresh himself with a Psalm: The Gardiner whil'st he prunes his Vines and Arbours, may record some one of David's sonnets. So that as the Jews re∣port of Manna, that it had not one kind of savour with all men, but was in taste unto every man like unto that which he best liked: so Piety fits it self, as it were, unto every man's palate; and look what it is which he hath been bred up in, or best likes, piety will become like unto it, and taste as he would have it.

Seventhly, and last of all, as one said wittily in another case, Nullius agricolae cultae stirps tam diuturna quam poetae versu seminari potest. No tree grows so well, as that which is planted by a Poet's verse; so in this matter of piety, it is far more true, that no Trade thrives so well, as that no Tree grows so well, no Corn so fruitful, as

that which is set or sown by the hand of a Religious Husbandman. Now further, to prove that piety is exceedingly beneficial to every one of these, there is no better means then for you to be∣leive it. The labours of Christian men are many times not suc∣cessful, because themselves are distrustful. That which our Sa∣viour so usually said to those who sought for remedy at his hands, According to your faith, be it unto ye, is said unto every Christian man, that looks for a blessing of his industry, it is unto him according as his faith is. But I need not strive to express my self, the holy Ghost himself hath sav'd me that labour, who in two several places of Scripture, the xxvj. of Leviticus, the xxviij. of Deuteronomy, hath most effectually shewn, how the profit of Godliness doth descend unto our most particular necessities.

Blessed shalt thou be in the city, and blessed in the feild; blessed shalt thou be in the fruit of thy body, and the fruit of thy cattel, and the increase of thy kine•• and in thy flocks of sheep. Blessed shalt thou be in thy basket, and in thy dough. Blessed shalt thou be when thou comest in, and blessed when thou goest out. I will send you rain in due season, and the land shall yeild her increase, and the trees in the feild shall yeild their fruit. And your threshing shall reach un∣to the vintage, and the vintage shall reach unto the sowing time; and you shall eat your bread unto the full, and dwell in your land safely; and I will give peace in the land, and ye shall lie down, and none shall make you afraid. And I will rid evil beasts out of the land, neither shall the sword go through your land, &c.

Therefore as the Scripture tells us of Ioseph, that wheresoever, or with whomsoever he convers'd he brought a blessing with him; when he was in Potiphar's house, he brought a blessing upon Potiphar's house; when he went into the prison, he brought a blessing with him to the prison; when he went into Pharaoh's house, he brought a blessing upon it, and upon all the land of Egypt. So. piety doubt∣less, wheresoever it walketh, leaves a blessing behind it, as the Hare leaves the scent of her footing. Did piety afford us nothing else but its company, brought it no improvement to our estate, but onely taught us to be content with it, whatsoever it be, yet this were profit enough if men could see it. But because profit and gain is that which the world so much doats on, and hard, if not impossible it is to wean men from the love of it; it hath pleased God to annex unto piety such a force, that it shall increase and en∣hance

what estate soever it shall apply it self unto. When Cyrus the King was gathering his Army, he made a proclamation to this effect, That whosoever would put himself into his service, should doubtless find great advancement of his estate; were he possessor of a little Mannor, he would make him Governour of a City; were he the Governour of a City, he would make him Lord of a Province; were he Lord of a Province, he would make him a King of many Nations. This which here our Apostle tells us, that Godli∣ness is profitable, that Godliness is profitable to all things, is indeed the very drift of his proclamation. For it gives us to understand, that look what estate it is, to which piety adjoyns it self, it shall receive not onely security, but even great increase and improve∣ment from it. Thus hath appeared unto you, both the profit that comes by Godliness, and likewise the exceeding largeness and compass of the profit.

But for our further instruction, something yet is there, by oc∣casion of this Text, farther to be learn'd. For lest any man of upright life and conversation, should, upon the reading of this, or the like Texts of Scripture, forthwith expect, that the world should come in upon him, that he should receive Grace, and Ho∣nours, and Preferments; and finding himself to fail in his ex∣pectation, and instead of all these, to meet with disgrace and re∣proach, should begin to call in question the truth of these pro∣mises, and charge God foolishly, let us a little consider the na∣ture of God's promises in this kind. Wherefore we are to note, that God, although he be a most free and liberal Giver, yet not∣withstanding, most of his promises are conditional. The gift of God is eternal life, saith St. Paul. Salvation is a meer and free gift: yet nevertheless, God gives it to none, but to those that live either uprightly, or penitently. As it is with the things of the life to come, so is it much more with the things of this life; they are a meer Donative, a Gift, an Alms; and wheresoever God bestows them, he bestows them freely. For do we all we can do, yet is not God a debter to us for the least and meanest temporal bles∣sing. And it is not to be thought, that he that out of his meer grace and liberality gives us Heaven, a thing of that inestimable value, would set a price upon the things of this life, and so sell them unto us, which are indeed things of no worth at all. Yet notwithstanding he gives them not, no not to those that are his,

without conditon. It's worth noting which St. Basil hath, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. As Farmers, and Tenants, that Rent lands of other men, till the ground according to the will of him that lets it them: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So the care and manage of this flesh of ours is committed unto us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, upon Obligation, upon Indenture or Lease, that so husbanding this flesh of ours according to the conditions upon which it is let us, we may make it fruitful unto him that let it. Not our flesh onely, but all things that pass between God and us upon conditions, they are let unto us by Indenture. Let us therefore, like careful Tenants, look into our Lease, and see what Conditions they are, which God requires at the hand of those, who look to take of God the things of this world, who claim a promise of him of the things of this life. These shall not find in other places of Scripture, where the same Doctrine is taught, but with some restraint, which here the holy Ghost seems to de∣liver absolutely. For this is the best way of interpreting of Scri∣ptures, when as what is in one place breifly and concisely deli∣vered, is expounded by another place, where it is more largely taught. Our Saviour therefore in the sixth of St. Matthew, treat∣ing of the things of this life, and our care for them, bids us first seek the kingdom of God, and the righteousness of him, and all these things shall be added unto us. That which here in my Text our Apostle calls Godliness, is by our Saviour exprest by the terms of seeking the kingdom of God, and the righteousness of him: that which our Apostle calls profit, our Saviour calls these things. Where our Saviour seems to me to speak with some kind of scorn and indignation, that our infirmity should force him to name the things of this life (as we commonly say) the same day with the things of the life to come. Wherefore having expresly named the Kingdom of God, and the righteousness of him, he passes over the rest, as disdaining to name them otherwise, then by the gene∣ral name of These things. As Ezekiah pulling the brazen Serpent, calls it no otherwise but by the scornfull name of Nehushtan, bra∣zen Stuff: so Christ willing to pull down in us the things of this life, (after which we run a whoring, more then ever the Iews did after the brazen Serpent) telling us of Divine matters, wills us first to seek the Kingdom of God, and then shall these things, this Trash, this Nehushtan, this Leaden, P••wter, or at the best Brazen

stuff of the world, be cast in upon us. Here then is the prime and principal condition to be kept by us, if we will claim a pro∣mise of the things of this life at the hands of God. Where we are to note, that not quomodolibet simply unto Godliness is there made a certain promise of profit, and the things of this life, but unto Godliness upon condition, if it be first of all studied, and sought out by us. If the first stone of our building be Godliness, the King∣dom of God, and the righteousness of him: then will the things of this life come in, otherwise no: or if they do, they come not in because of God's promise, but for some other cause. As it is with those who build, some things they provide for main walls and foundation, some things onely for ornament and furniture: that Building must needs prove weak, where that is laid for a founda∣tion, which was provided onely for garnishing. These outward things are but a seeming kind of furniture for this life, but the main wall is Godliness. Her foundations, saith the Psalmist, are in the holy Hills. St. Paul telling us of some builders, who having laid a good foundation, built upon it hay, and stubble, shews what great dammage they shall sustain by so doing: If this be the case of those builders, whose foundation is supposed to be good, what think we shall be the loss of those builders, whose very foundation is hay and stubble? as is theirs, who have laid the things of this life as their prime and corner-stone. First, seek ye the Kingdom of God. First, is a word of order, and order is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Theon in his Comments upon Ptolomy, it is a Divine thing, a thing of wonderful force and efficacy. For cost may be laid out, matter may be pro∣vided, labour may be bestowed, and all to no purpose, if there be not a set course, an order observed in the business. The experience of the meanest Tradesman amongst you, is able to tell you thus much. For whosoever he be amongst you that goes to practise his Trade, he cannot begin where he list; something there is that must be done in the first place, without which, he cannot go unto the second; something in the second place, which will not be done, except something be done afore it. Some order there is which prescribes a law and manner to his action, which being not ob∣served, nothing can be done. As in all other business, so in this great business of Christianity, we may not think that we may hand over head, huddle up matters as we list; but we must 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we must keep a method and order, a set course in our pro∣ceedings.

Not, First, these things, and then the kingdom of God, and the righteousness of him: but, First, the kingdom of God, and Then, these things. We have amongst our Books an Authour, who commending unto us the great use of Method and Order in our studies, tells us, that if a man could assure himself thirty years of study, it would be far more profitable for him to spend twenty of them in finding out some course and order of Study, and the other ten in studying according to this order, then to spend the whole, though it be in very diligent study, if it be with misor∣der and confusion. Howsoever it be with Method and Order in these Academical studies, certainly in our studies which concern the practise of Christianity, it cannot chuse, but be with great loss of labour and industry, if we do not observe that Method and Order which here our Saviour prescribes. Simplicius in his Com∣ments upon Aristotle, makes a question, Whether Youths in their reading of Aristotle's books, should begin with his Logicks, where he teaches them to dispute and reason; or with his Moral books, where he teaches them to live civilly and honestly. If, saith he, they begin from his Logick without Morals, they were in danger to prove wrangling Sophisters: if from his Morals without Logick, they would prove confused. Thus indeed it fares in the know∣ledge of Nature, where all things are uncertain; thus it is with Students in the Vniversity, who have Aristole for their God. Scarcely will all their Logick do them so much service, as to shew them where they would begin, or where end. But in the studies of Christianity,, it is nothing so. Christ is our Aristotle, he hath written us a Spiritual Logick, he hath shewed us a Method and Order, what first to do, what next, and how to range every thing in its proper place. He that shall follow this, may be secure of his end, it is impossible he should lose his pains. But if we fol∣low our own conceits, if we like best of our own courses, God deals with us no otherwise then parents do with their children: For so long as children follow the direction and advice of their parents, so long it is fit that their parents should provide for them: but if once children like best of their own courses; then it is but meet they should take the event and fortune of them. Yea, so much the more dangerous is our errour of not observing the order and method that Christ hath given us, because it cannot af∣terward be remedied, we have for ever lost the claim to God's

promises in this kind. As Cato said of errours committed in Bat∣tel, In aliis rebus si quid erratum est, potest postmodum corrigi, prae∣liorum delicta emendationem non recipiunt quia poena statim sequitur errorem: Errours in other things may be again amended, but the errour of a Battel cannot possibly be remedied, because the incon∣venience immediately follows upon the mistake. For if we have not observed this Method of our Saviour, if any thing have pos∣sess'd our thoughts, before or above the thought, study, and care of Godliness, we have mist of our Method, we have broken out condition, and therefore now for ever can we claim no promise of God in this kind. Here therefore is a most certain touch, by which we may come to examine our claim unto these promises; for if at any time we shall perceive our selves overtaken with passion and discontent, upon consideration that we be disgraced and impoverished. When as men, who, as we suppose, have no∣thing so much care of God, and the things that are his, do flou∣rish in grace and favour with the world. Let us presently exa∣mine our selves, whether or no we have kept the conditions; viz. sought first the kingdom of God, and the righteousness of him? or have given somewhat else the first room in our thoughts? Thus if we do, our own conscience will presently tell us, what part we have in these promises. For which of us can say, that, with Samuel, we have been dedicated to God from our first and tender infancy? What do I say? from our first? nay, how many of us are there, who can scarcely spare the latter end of our days for God? When the world hath crop'd the prime of our age, of our labour, of our industry; when it hath sifted and bolted out the flower, when our health and youth is spent in the world's service, with much ado can we be content to bestow our old, decrepit, sickly, and unprofitable part of our age upon God, and the study of Godliness? How then can we claim this promise at God's hands, that have thus grosly neglected our conditions? To conclude. When God, in the Book of Kings, made a covenant with Solomon, he tells him plainly what he and his people must trust to.

1 Kings ix. 4. If thou wilt walk before me, as David thy fa∣ther walked, in integrity of heart, and uprightness, to do ac∣cording to all that I have commanded thee, and wilt keep my statutes and my judgments:

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Then will I establish the Throne of thy Kingdom upon Israel

for ever, as I promised to David thy father, saying, There shall not fail thee a man upon the Throne of Israel.

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But if you shall at all turn from following me, you or your children, and will not keep my commandments, and my sta∣tutes, which I have set before you, but go and serve other gods, and worship them:

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Then will I cut off Israel out of the land which I have given them; and this house which I have hallowed for my Name, will I cast out of my sight, and Israel shall be a Proverb, and a By-word among all people.

Here are threats as well as promi∣ses, and those promises are conditional. It is but just, that they who claim the promises, look well and truly to the conditions.