An explication of the Decalogue or Ten Commandments, with reference to the catechism of the Church of England to which are premised by way of introduction several general discourses concerning God's both natural and positive laws / by Gabriel Towerson ...

PART XI.

Of the Promise wherewith the Duty of this Commandment is enforced, and what the due importance of it is. Where is shewn, 1. That the Blessing here promis'd, is a long and happy Life, and particularly in the Land of Canaan. 2. That that Blessing is to be expected from our Parents as well as from God; partly by that sustenance and en∣couragement which our Honour will prompt them to afford, and part∣ly by their Intercession with God for us. Ʋpon occasion whereof, the efficacy of a Parent's blessing is declar'd, and the reasonableness of Children's desiring it of them is asserted. 3. That the Blessing here promised, implies a contrary Curse to the Violators of the Command∣ment, as is evident both from the ineffectualness of a single Promise to perswade, and the denunciations of God elsewhere. Whether or no, and how far the promise belongs to us Christians. Evidence of its belonging to us from the obligation of that Duty, to which it is annexed, and from St. Paul's making use of it to perswade the Ephesians to the performance of the other. An Essay toward the shewing in what manner and measure it appertains to us. Where, first, is made appear, that it appertains not to us in the same manner and measure wherein it did unto the Jews. Evidence hereof from its referring to the Land of Canaan, which was the proper Por∣tion of the Jews, and from the nature of those earthly promises that were made to them; those, as they were not clogg'd with the same exceptions wherewith they are now, so intended in a great measure, as shadows of more substantial Blessings. That this and other such like Promises appertain to us, First and chiefly, in the Mystery or Substance; where withal is shewn, what the Mystery here adumbrated is, even a Happy and Immortal Life in Heaven. That they appertain to us also in the Letter, but not without the excepti∣on of Persecutions, nor yet any farther than they shall be found to be subservient to our Spiritual welfare, and the Glory of God and of his Gospel. Enquiry is next made, whether or no, and in what proportion the present Promise doth belong to the Observers of the several Duties of this Commandment. That it belongs in some mea∣sure to all, is evidenced from the extensiveness of the Duty, which the Promise is in reason to answer; But first, and principally, to the Honourers of Parents, because that is the only Duty expressed, and because that tye, which Parents have upon us, approacheth nearest unto that, whereby the Honour of God is bound upon us. The honourers of other Superiours more or less entitled to it, according as those Supe∣riours approach neerer to, or are farther removed from our Natural Parents. The consequence whereof is, that it belongs more to the honourers of our Civil and Spiritual Parents, than to other Superi∣ours; as again, more to the honourers of our Civil than Spiritual ones, because the former have a greater Interest in our Temporal Being. The Explication concludes with enquiring, what appearance there is of the literal completion of this promise. Evidence hereof in the Honourers of our Natural Parents from the observations both of Greeks and Jews; As in the Honourers of other Superiours, and particularly of our Civil

or Spiritual Parents, partly from the orderliness of their behaviour, which is more likely to be successful than Turbulent and Seditious ones, and and partly from their preventing those Wars and Confusions, which do principally occasion the shortning of Mens days.

II. HAVING entreated at large in several Discourses, of the Du∣ty here enjoin'd, as well that which we owe to our Civil and Spiritual Parents, together with all other kinds of Superiours, as that which we owe unto our Natural ones; it remains that we pro∣ceed to the Promise, wherewith it is inforc'd, of the prolongation of our days. For though the words wherein it is express'd, look rather like a Motive drawn from the Consequents of our Honour, than a Promise of what God will bestow upon it; yet, as that Law-giver, who proposeth any thing under the Notion of a Motive, must, if he Act like a Law-giver, both represent that which is advantageous, and moreover, if the thing depend upon his Will, an assurance of his own readiness to contribute towards it, which is the very formality of a Promise; so that that which God proposeth under that Notion, was intended as a Promise, St. Paul gives us to understand, Ephes. 6.2. He there stiling this Commandment, a Commandment with a Promise, and the first of that Nature, meaning thereby, the first of the Deca∣logue, to which there was any express and special one. Taking it therefore for granted, that the words now before us have the nature of a Promise to the due observers of this Commandment, I will make it my business to enquire,

• 1. What is the due importance of it, and
• 2. Whether or no, and how far it appertains to us Christians upon the performance of the duty enjoin'd.
• 3. Whether, and in what proportion it belongs to the several duties therein contain'd.

I. Now there are three things, within the resolution whereof, the answer to the first of these will be comprehended.

• 1. What the Blessing here promised is,
• 2. From whom it is to be expected. And
• 3. Whether it implies any thing of a Curse to the violators of the Commandment.

1. What the Blessing promised is, we shall not be long to seek, be∣cause so particularly expressed in this place, and in the parallel one of Deuteronomy, chap. 5. 6. it being evident from them both, that a long life is promised, from that of Deuteronomy* 1.1, that that life shall be happy as well as long; and from both, again, that that long and hap∣py life should be spent in their own Country, and particularly, in the Land of Canaan: that being the Land promised by God unto the Israelites, and to which this Promise, and in a manner all the Promi∣ses in the Old Testament do refer.

2. From the Blessing promised, pass we to the Persons from whom we are to expect it, which is no doubt, first and chiefly God; both the Commandment and the Promise being perfectly his, and therefore the completion of the latter to be expected from him. But because, even in those things, of which God is the first and principal Authour, there are other less principal and subordinate causes, and, because,

though our Translation and others read only that thy days may be long, or be prolonged; in the mean time taking no notice of the means by which it is to be convey'd, yet the Hebrew, which is in reason to give measure to them all, reads* 1.2 that they, even thy Father and Mother may prolong them, therefore I think it but reasonable to collect from thence, that that long and happy Life, is next under God, to be ex∣pected from our Parents; partly by means of that Sustenance and En∣couragement which our Honour will invite them to afford us, but more especially, (because every good and perfect Gift cometh from above) by their Intercession to God for us, from whom they receive such Honour. For, though (as Grotius* 1.3 hath observ'd) it be not unusual for Verbs of an Active Form, to be taken in a Passive or Reciprocal Sense, in which Sense, both the Septuagint and most other Translaters understood the Hebrew Verb here; yet, inasmuch as it is certain from the Scriptures, and particularly from the Story of Jacob and Esau, that the Blessing of the Child depended much upon the Prayers of the Father, inasmuch as that wise Author of the Book of Ecclesiasticus‖ 1.4 represents it as a known truth, That the Fathers Blessing establisheth the Houses of Children, but the Curse of the Mother rooteth out Foun∣dations, I think it no way improper to understand the Hebrew in its li∣teral sense, and upon that account, though in a secondary sense, to ascribe the prolongation of Childrens days to the blessing, or devout Prayers of their Parents. But be there sufficient ground or not, in this particular place, for the influence the Parents Prayers may have upon the happiness of the Child, and particularly upon his length of days; yet as it is not without ground, if we take the practise of the Patriarchs for one, and the observation both of Jews and Gentiles, so it wants not that, the force whereof will be more hard to resist, I mean the astipulation of Reason, the Prayers of Parents for their obe∣dient Children, being not only, through the affection from which they proceed, likely to be more than ordinarily intense, and therefore so much the more likely to prevail; but the clearest attestations that can be of that respectful behaviour of the Child, to which a long and happy Life is promised. Which attestations, however, God stands in no need of, and much less can the want of them be thought to be able to divert him from his purposes, yet may very well be pre∣sum'd, when concurring with them, to quicken the execution of them, and press him to perform what he himself hath promised. Upon which account, I cannot but wonder that Children should now be taught not to beg those Prayers which have such visible advantages, especially when the so doing hath had the general approbation of Christendom, and is moreover no contemptible testimony of that Ho∣nour which they are to pay; The Authour to the Hebrews having told us, That without all contradiction, the less is blessed of the better, and consequently, that the begging of a Fathers Blessing is a testimony of Honour, because implying a confession of his Superiority from whom they desire it.

3. The only thing to be accounted for, is, whether the Promise annex'd to this Commandment, implies any thing of a Curse to the violators of it. Which, that it doth, will evidently appear, if we mean no other by a Curse than the shortning of those Children's Lives that disobey. For, as that naturally follows, from the sole withdraw∣ing

the Influence of the Divine Providence; so, that God will with∣draw that Influence from disobedient Children, needs no other proof, than that he hath particularly promis'd to continue it to obedient ones. For, what great encouragement could it be to honour our Pa∣rents, to have the Promise of that, which those who do not honour them may be alike Partakers of with our selves? Neither will it suf∣fice to say, (as perhaps it may be) That the certainty which a Pro∣mise inferreth, makes it reasonable to perform that to which it is an∣nex'd, rather than run the hazard of failing of it. For, how reasona∣ble soever it may be to prefer a Certainty before an Uncertainty, where no other Considerations intervene; yet is it not to such a de∣gree, as to be likely to prevail, where there are any present Tempta∣tions to the contrary: Experience shewing it a hard matter to resist such, even where there is an assurance of our Loss; and how much more hard then (that I say not, the weakness of Humane Nature considered, impossible) where there is a possibility of avoiding it? To all whlch, if we add the many Expressions of God's displeasure against the Violators of his Laws, and particularly of that Law which is now before us; so, no doubt can remain, but that at the same time God promiseth a long and happy Life to the dutiful, he meant the contrary to disrespectful and disobedient Children. For, how can we think otherwise, when there is a Command to the Magistrate to put him to death who curseth his Father or Mother? Exod. 21.17. and the People, Deut. 27.16. are taught to invocate the Curse of God upon them that set light either by the one or the other?

II. The second Question follows, to wit, Whether or no, and how far the Promise that now is before us appertains to us Christians. That it doth appertain to us, much need not be said to shew, because I have already* 1.5 prevented my self in that Argument: It may suffice here to say, That as it is reasonable enough to believe the Promise doth, because that Precept, to which it is annex'd, is bound upon us by our Blessed Saviour; so it is no less reasonable to believe so, be∣cause St. Paul, where he inculcates the Precept, forgets not to add, that it is a Commandment with a Promise, and the first. For, what would it have signified to Christians, to have told them of its being a Commandment with a Promise, if that Promise which belongs to it had been none of their Concernment? Taking it therefore for grant∣ed, or rather as sufficiently proved, that the Promise now before us appertains to us, we will proceed to inquire, (as in which the main difficulty lies) Whether it appertains to us in the same manner and measure it did unto the Jews; and if not, in what.

That it appertains not to us in the same manner and measure, is evident, first, from hence, that it particularly refers to the Land of Canaan; the Promise being not onely of a long and happy Life, but of a long and happy Life in the Land which the Lord thy God giveth thee; which we know to have been the Land of Canaan. Whence it is, that the Septuagint, which oftentimes act the part rather of Para∣phrasts, than strict Translators, add to the Name of Land, the Title of Good; which we know, from Deut. 8.7. to have been the peculi∣ar Elogie of the Land of Canaan. Now forasmuch as the Land of Canaan was particularly promis'd to the Jews; forasmuch as it doth not appear, that it was ever intended for Christians, nor was capable

of containing the thousandth part of those who have or do give obe∣dience to this Commandment; it follows, that so far at least we have no concernment in the Promise, and must therefore look out for other ways of the completion of it. But so St. Paul gives us plainly enough to understand, in the place before quoted out of the Ephesians; that Apostle, though he represent the Promise, yet* 1.6 leaving out that Clause of it, which the Lord thy God giveth thee. But neither is it less evi∣dent, but that, abstracting from the Land of Canaan, the Jews to whom it was first made, had a far greater Title to it, if it be strictly and literally understood: partly because those earthly Promises which were made unto the Jews, were not clogg'd with those Exceptions which we find those of the New Testament to be, and partly because they are represented by the Writers of it, and particularly by St. Paul, as the Shadows of those things to come, which the Gospel exhibited. Which reason alone, if well considered, will be found to make a great difference between the Times of the Law and the Gospel. For, the Substance being come, it was but reasonable to think the Shadow was to disappear, or at least not so to prevail, as it did before the appear∣ing of it. All therefore that remains to inquire, is, in what manner and measure this, and other such Promises, are to be constru'd to ap∣pertain to us, and what kind of Completion we are to expect. Where, first, no doubt can be made, that this, and other such like Promises, appertain to us in the Mystery or Substance. For, the Gospel propo∣sing to exhibit that of which the Law was a Type or Shadow, those Temporal Promises which the Law propos'd, must consequently be suppos'd to be fulfill'd in the Mystery or Substance, to all those which are under its Oeconomy: Which, by the way, will not onely confirm the truth of those Promises belonging to us, but moreover take off from those discontents we are apt to conceive upon the difference there often is between us and the Jews, as to Temporal Promises. The former, because the main Intendment of all Symbolical things, is the Mystery which is represented under them: the latter, because ex∣hibiting a more substantial Good, though less apparent, than that which the Law doth. For, what just ground of complaint can there be, if the Gospel, though it provide not alike for our Temporal wel∣fare, yet provides much more for our Spiritual one, and exhibits the Substance of that of which the other had but the Shadow? Which said, nothing remains to do, but to point out the Mystery or Sub∣stance of those Earthly Promises which were by God in this Com∣mandment made to the Honourers of their Parents. But such is, first, Heaven, in respect of that Land which was to be the Seat of their Life, who among the Jews were due Observers of this Commandment; the Author to the Hebrews not onely stiling it a better and a heavenly Country, in respect of the Land of Promise; but affirming moreover, that Abraham and Sarah look'd through that Land of Promise, to the Heavenly Country, and set up their Rest in it, and in that City which God hath there prepar'd; which shews, that this Heavenly Country was figur'd in the Land of Promise, and consequently, to be bestow'd upon all such, under the Gospel, who should shew themselves faith∣ful Observers of this Commandment. The Mystery will be yet more easie to be discovered, as to the residue of that Promise which is here

made to the Religious Honourers of their Parents. For, as, in order to that, nothing more can be necessary, than to instance in such Evan∣gelical Blessings, as bear a perfect resemblance to the promis'd ones (an Antitype being nothing else, either in the Literal or Christian sense, than that which bears the same Signatures with its Type) so it will be no hard matter to point out such of the Evangelical Blessings, as do exactly accord with those which the Law promised. For, as that Heavenly Country which the Gospel promiseth, hath not onely the Name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Patria; but our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Citizenship affirmed to be there, Phil. 3.20. because (as is elsewhere affirm'd) that New Birth, which we have, is from thence, and our Original is not Earth∣ly, but Heavenly; so, correspondently to that long and happy Life which the Law proposeth, we have the promise of a Life which doth infinitely surpass it in both, because devoid of any thing which may interrupt our Happiness; and, beside that, not onely simply long, but of such a duration as shall never have an end.

From the Blessings typified by Earthly Promises, pass we to those Earthly ones themselves, and inquire, whether or no, and how far they appertain to us Christians. For the resolution of the former whereof, we shall not be long to seek, because so distinctly stated by St. Paul; he expresly affirming, 1 Tim. 4.8. That Godliness hath the promise of the Life that now is, and of that which is to come. The onely thing of difficulty is, in what measure they belong to us; which according∣ly I come now to resolve. In order whereunto, the first thing I shall offer, is, That however the Jews might expect a perfect Completion of them, upon the performance of their Duty, yet the like is not to be expected by us, as being propos'd with an exception of Persecution: Our Saviour, where he makes the largest Promise of things of that nature, yet forgetting not to add that Allay to it. 'Tis in Mark 10.29, 30. And Jesus answered and said, Verily I say unto you, there is no man that hath lest house, or brethren, or sisters, or father, or mo∣ther, or wife, or children, or lands, for my sake, and the Gospels; but he shall receive an hundred fold now in this time, houses, and bre∣thren, and sisters, and mothers, and children, and lands, with per∣secutions; and in the world to come, eternal life. From which place, as it is manifest, that a Christian may be sometime oblig'd to part with all Earthly Blessings; so, that though he may hope to retrive them with advantage, yet not without Persecutions for the sake of that Religion which he professeth. But beside that what Promises soever there may be of Earthly Happiness, yet it is not to be expected we should enjoy an uninterrupted one; so neither any portion of it, any farther than may be subservient to our Spiritual and Eternal one, which is that which the Gospel chiefly promiseth. For, as otherwise Earth∣ly Blessings should be rather an Infelicity, than a Happiness, and there∣fore not to be look'd for from him who professeth a more than ordi∣nary Kindness for us; so being less principally intended by the Gospel, which is said to be built upon better Promises, they are in reason to give place, where they cannot be perform'd without entrenching upon the Completion of those more principal and better ones. Lastly, As whatsoever Earthly Happiness may be thought to belong to us, yet it is of necessity to be understood with subserviency to our Spiritual

welfare; so also, to the Glory of God, and of his Gospel, which may be sometime much more promoted by our Happiness. Upon which account, I conceive, it was, that, in the Times near to our Saviour and his Apostles, the most faithful Disciples of our Lord did not one∣ly meet with little of Earthly Happiness, but were moreover, beyond measure, persecuted and destroy'd; God Almighty, by their exempla∣ry Patience and Humility, giving the Heathen to understand, how ad∣mirable a Religion they had espous'd. But, as where the Glory of God, or our own Eternal Welfare is consistent with it, I see not how we can avoid the thinking of Earthly Promises to be our Portion, when St. Paul hath so distinctly affirm'd it; so I cannot forbear to say, that the want of Earthly Happiness is in a measure imputable to our neglect of that Piety to which it is even now promised: Partly, be∣cause I see the generality of Christians falling short of that Piety which they profess; and partly, because of that ill use which they generally make of that Plenty and Prosperity which God often heaps upon them. Upon which account, there is a necessity upon God, if he will provide for our Eternal Welfare, to withdraw those Earthly Blessings, which otherwise we might have quietly enjoy'd.

III. The third Question follows, to wit, Whether or no, and in what proportion the Promise of a long and happy Life belongs to the Observers of the several Duties of this Commandment. That it belongs to all, much need not be said to prove, after what hath been said to shew their several Concernments in the Precept of Honour: For, it ap∣pearing from the former Discourses, that the Commandment is to be extended as well to the Honour of our Civil and Spiritual Parents, together with all other Superiours, as to the Honour of our Natural ones; the Promise which is annex'd to it, is in reason to be extended to all the Observers of it, in their several measures and proportions. The onely thing of difficulty is, what those Measures and Proportions are; which yet will not cost either much Time or Pains to void. For, as the Promise is in reason to be thought principally and especially to belong to the Honourers of their Natural Parents, partly because the Honour of our Natural Parents is the onely thing express'd, and part∣ly because that Tie which they have upon us, approacheth nearest to that whereby the Honour of God is bound upon us: so, the same Reason obligeth us to think it to belong more or less to the Honour∣ers of other Superiours, as those Superiours approach nearer to, or are farther remov'd from our Natural Parents. Upon which account, the Promise of a long and happy Life must be thought to belong more to the Honourers of our Civil and Spiritual Parents, than to those of other Superiours; as again, more to the Honourers of our Civil, than Spiritual ones: Because, though our Spiritual Parents give us a much better Being than any of the former, yet our Civil ones have a greater Interest in our Temporal Being, and consequently, the Honour of them more likely to partake of the Promise of Earthly Happiness, as being more commensurate to it.

IV. One onely Question remains, of those before propos'd; with the resolution whereof, I will put an end both to this Argument, and the Commandment: and that is, What appearance there is of the Li∣teral performance of that Promise which is here made to the Honour

of our Superiours. For my more orderly solution of which, I will instance, first, in the Honour of our Natural Parents, because the Pro∣mise of a long and happy Life is expresly annex'd to it. Now though it be not to be doubted, but even good Children have been sometime unfortunate, and have found their Days either few or evil; yet, that generally it hath hapned otherwise, we have the Experience of the World to attest, as well of that part of it which was most remov'd from the true Religion, as of that which had the clearest sense of it. Witness, for the former, those Sentences of the Greeks remembred by Grotius, in his Notes upon the second Verse of the sixth to the Ephe∣sians.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Thou shalt live long enough, if thou nourish thy Parents in their Old age: And,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Assure thy self, that it shall be well with thee, if thou honour thy Na∣tural Parents: Than which, what could be said more agreeably to the Commandment? though, for ought appears, they had nothing but their own Experience to prompt them to the affirmation of it. The same is to be said for the People of the Jews, among whom the same Prosperity of obedient Children was observ'd: Witness the Say∣ing before remembred, out of Ecclesiasticus, with others that precede and follow it; For the blessing of the father establisheth the houses of children, and the curse of the mother rooteth out foundations. And though among Christians there is not the like certainty to be expe∣cted, because our Religion leads us to Promises of a higher nature; yet I doubt not, but they who either have or shall observe the World, may find Instances enough to justifie the generality of the Completion of the long and happy Life of obedient Children; as, on the other side, of the misfortunes and shortlivedness of the disobedient and un∣natural: According to that ancient Observation of Homer, concern∣ing Simoisius, in the fourth Book of his Iliads.

— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

He did not afford Sustenance to his Parents, and therefore he had but a short Life.

From the Honourers of Natural Parents, pass we to the Honourers of Civil and Religious ones, and all such as are in Dignity and Au∣thority; for whom, that God Almighty is not without thoughts of kindness, even as to the present Life, may appear from hence, that he hath so constituted the World, that Men cannot reasonably expect either a long or happy Life, without giving Honour to them: Disre∣spect of Superiours not onely introducing Confusion and Sedition, from whence naturally arise Wars, and all the Mischiefs that attend them; but obliging Superiours, for their own safety, and that of the Commonwealth, to cut those off which shall be found to withdraw

Obedience from them. And though it sometime happen, that the Peaceable and Obedient meet with a Fate no way answerable to their Merit; yet as, generally speaking, they are more likely to be success∣ful, than turbulent and seditious Men; so, where they are not, they have the Conscience of their own Goodness to support them, and the certain expectation of a Reward in another World: That being a Blessing which, as no Violence of Men can obstruct, so God hath, without any Exceptions, oblig'd himself to bestow.

Notes

• * 1.1

  And that it may go well with thee.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

  Explicat. De∣cal••gi. Not. ad Praec. 5.
• ‖ 1.4

  Eccl. 3.9.
• * 1.5

  See the Di∣scourse of the Measures whereby we are to proceed in the Inter∣pretation of the Decalogue.
• * 1.6

  Ephes. 6.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.