A continuation of the exposition of the Epistle of Paul the Apostle to the Hebrews viz, on the sixth, seventh, eight, ninth, and tenth chapters : wherein together with the explication of the text and context, the priesthood of Christ ... are declared, explained and confirmed : as also, the pleas of the Jews for the continuance and perpetuity of their legal worship, with the doctrine of the principal writers of the Socinians about these things, are examined and disproved / by J. Owen ...

VER. 7.

But what if Abraham was thus Blessed by Melchisedec, doth this prove that he was less than he by whom he was Blessed? It doth so, saith the Apostle, and that by virtue of an unquestionable general Rule.

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The words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, less and greater, are in the Neuter Gender, and so rendred in most Translations; illud quod minus est, à majore; only the Sy∣riack reduceth them to the Masculine, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He who is the less, is Blessed of him who is greater, or more Excellent than him, which is the sence of the words.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Erasm. Porro nemo negat; absque ulla, omni contradicti∣one; and without all Contradiction.

And without all Contradiction the Less is Blessed of the Greater.

The words prevent an Objection, which is supposed, not expressed. And there∣fore are they continued with those fore-going by the Conjunction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as carrying * 1.1 on what was before asserted by a farther Illustration and Confirmation of it. And there is in them, (1.) The Manner of the Assertion; and, (2.) The Proposition it self.

(1.) The Manner of it is in these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; without, be∣yond, * 1.2 above, all reasonable Contradiction. A Truth this is that cannot, that will not be gain-said, which none will deny or oppose; as that which is evident in the Light of Nature, and which the Order of the things spoken of, doth require. All Truths, especially Divine Truths, are such as ought not to be Contradicted, and which no Contradiction can evert or change their Natures, that they should not so be. But against some of them, not for want of Truth, but either from want of Evi∣dence in themselves or for want of light in them unto whom they are proposed, Contradictions may arise, and they may be called into Dispute or Question. Thus it hath fallen out with all Truths which we receive by meer Supernatural Revelation. The Darkness of the minds of Men, unable clearly to discern them, and perfect∣ly to comprehend them, will raise Disputes about them, and Objections against them. But some Truths there are, which have such an Evidence in themselves, and such a Suitableness unto the Principles of Reason and Light Natural, that no colour of Opposition can be made unto them. And if any out of brutish Affecti∣ons or Prejudices do force an Opposition unto them, they are to be neglected and not Contended withal. Wherefore that which is here intimated is, That there are some Principles of Truth that are so Secured in their own Evidence and Light, as that being unquestionable in themselves, they may be used and improved as concessions, whereon other less evident Truths may be Confirmed and Established. The due consi∣deration hereof is of great Use in the Method of Teaching, or in the Vindication of any unquestioned Truths from Opposition. In all Teaching, especially in Mat∣ters that are Controverted, it is of great Advantage to fix some unquestionable Prin∣ciples, whence those which are less evident, or are more opposed may be deduced; or be otherwise influenced and confirmed. Neglect hereof, makes popular Discourses weak in their Application, and those wherein Men contend for the Truth, infirm in their Conclusions. This Course therefore the Apostle here useth, and resolveth his present Argument into such an unquestionable Principle, as Reason and common Sence must admit of.

2. The Proposition thus Modified, is, That the Less is Blessed of the Greater; that is, wherein one is orderly Blessed by another; he that is Blessed is therein less * 1.3 than, or beneath in Dignity, unto him by whom he is Blessed, as it is expressed in the Syriack Translation. Expositors generally on this place distinguish the several sorts of Benedictions that are in Use and warrantable among Men, that so they may fix on that concerning which the Rule here mentioned by the Apostle, will hold unquestionably. But as unto the especial design of the Apostle this Labour may be spared: For he treats only of Sacerdotal Benedictions, and with Respect to them, the Rule is not only certainly true, but openly evident. But to Illustrate the whole, and to shew how far the Rule mentioned may be extended, we may reduce all sorts of Blessings unto four Heads.

(1.) There is Benedictio Potestativa; that is, such a Blessing as consists in an actual Efficacious Collation on, or Communication of the matter of the Blessing unto the Person Blessed. Thus God alone can Bless absolutely. He is the only Fountain of all Goodness, Spiritual, Temporal, Eternal, and so of the whole en∣tire matter of Blessing, containing it all eminently and virtually in himself. And he alone can efficiently communicate it unto, or collate it on any others, which he doth as seemeth Good unto him, according to the Counsel of his own will. All will grant, that with Respect hereunto, the Apostle's Maxime is unquestionable, God is greater than Man. Yea, this kind of Blessing ariseth from, or dependeth solely on that Infinite Distance that is between the Being or Nature of God, and the Being

of all Creatures. This is Gods Blessing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—an Addition of Good as the Jews call it; a real communication of Grace, Mercy, Priviledges, or what∣ever the matter of the Blessing be.

2. There is Benedictio Authoritativa. This is when Men in the Name, that is, by the Appointment and Warranty, of God, do declare any to be Blessed, pro∣nouncing the Blessings unto them, whereof they shall be made Partakers. And this kind of Blessings was of Old, of two sorts. First, Extraordinary by virtue of especial immediate Inspiration, or a Spirit of Prophecy: Secondly, Ordinary by virtue of Office and Institution. In the first way Jacob Blessed his Sons, which he calls a Declaration of what should befall them in the last days, Gen. 49. 1. And such were all the Solemn Patriarchal Benedictions; as that of Isaac, when he had Infallible direction, as to the Blessing, but not in his own mind as to the Person to be Blessed, Gen. 27. 27, 28, 29. So Moses Blessed the Children of Israel in their respective Tribes, Deut. 33. 1. In the latter, the Priests by virtue of Gods Ordi∣nance were to Bless the People with this Authoritative Blessing. And the Lord spake unto Moses, saying, speak unto Aaron and his Sons, saying, On this wise shall ye Bless the Children of Israel saying unto them; The Lord Bless thee and keep thee, the Lord make his Face shine upon thee, and be Gracious unto thee; the Lord lift up the light of his Countenance upon thee, and give thee Peace; and they shall put my Name on the Children of Israel, and I will Bless them, Numb. 6. The whole Nature of this kind of Blessing is here exemplified. It is founded in Gods Express Institution and Command. And the Nature of it consists in putting the Name of God upon the People; that is, declaring Blessings unto them in the Name of God, praying Bles∣sings for them on his Command. Wherefore the word Bless is used in a two-fold sence in this Institution; ver. 23. Ye shall Bless the Children of Israel is spoken of the Priests; ver. 27. I will Bless them is spoken of God. The Blessing is the same, declared by the Priests, effected by God: They blessed declaratively, He efficiently. And the blessing of Melchisedec in this place seems to have a mixture in it of both these. For as it is plain that he blessed Abraham by virtue of his Sacerdotal Office, which our Apostle principally considereth; so I make no Question but he was pe∣culiarly acted by immediate inspiration from God in what he did. And in this sort of Blessing the Apostolical Maxime maintains its Evidence in the Light of Nature.

3. There is Benedictio Charitativa: This is, when one is said to bless another, by praying for a Blessing on him, or using the means whereby he may obtain a Bles∣sing. This may be done by Superiours, Equals, Inferiours, any or all Persons mu∣tually towards one another, See 1 Kings 8. 14, 55, 56. 2 Chron 6. 3. Prov. 30. 11. This kind of Blessing, it being only improperly so, wherein the Act or Duty is demonstrated by its Object, doth not belong unto this Rule of the Apostle.

4. There is Benedictio Reverentialis; Hereof God is the Object. So Men are said often to Bless God, and to Bless his Holy Name, which is mentioned in the Scripture as a signal Duty of all that Fear and Love the Lord. Now this Blessing of God is a Declaration of his praises with an Holy Reverential Thankful admiration of his Excellencies. But this belongs not at all unto the design of the Apostle, nor is regulated by this general Maxime, but is a particular Instance of the direct con∣trary, wherein without Controversie the Greater is Blessed of the Less. It is the se∣cond sort of Blessings that is alone here intended; and that is mentioned as an Evi∣dent Demonstration of the Dignity of Melchisedec, and his Preeminence above Abraham.

It is a great Mercy and Priviledge when God will make Use of any in the Blessing of others with Spiritual Mercies. It is God alone who Originally and Efficiently can do so, who can actually and infallibly Collate a Blessing on any one. Therefore is he said to Bless us with all Spiritual Blessings in Heavenly things, Ephes. 1. 3. There is no one Blessing but he is the sole Author and worker of it. But yet also he ma∣keth Use of others, severally, in various degrees of Usefulness, for their Commu∣nication. And this he doth, both to fill up that Order of all things in dependance on himself, wherein he will be glorified; and also to make some Partakers in his especial Grace and Favour by using them in the Collation of Good things, yea, the best things on others. For what greater Priviledge can any one be made Partaker of, than to be an Instrument in the Hand of God, in the Communication of his Grace and Goodness? And a Priviledge it is whose Exercise and Improvement

must be accounted for. I speak not therefore of them whose Benedictions are Euctical and Charitative only, in their mutual Prayers; but of such as are in some sence Authoritative. Now a Man Blesseth by the way of Authority when he doth it as an especial Ordinance, as he is called and appointed of God thereunto. Pecu∣liar Institution gives peculiar Authority. So Parents Bless their Children and Houshold, and Ministers the Church. Parents Bless their Children in the Name of the Lord, several ways. (1.) By Instruction; the Discharge whereof was the Glory and Honour of Abraham in the sight of God himself, Gen. 18. 17, 18, 19. For whereas the Knowledge and Fear of God, is the greatest Blessing that any one in this World can be made Partaker of, he hath Ordained that Parents shall be In∣strumental in the communication of them unto their Children, suitably unto that general Law of Nature, whereby they are Obliged in all things to seek their good. This being the End of the Instruction which God hath appointed them to attend unto, they do therein Bless them in the Name of the Lord. And if Parents did truly consider, how they stand in the stead of God in this matter, how what they do is peculiarly in his Name and by his Authority, they would (it may be) be more Diligent and Conscientious in the Discharge of their Duty, than they are. And if Children could but understand that Parental Instruction is an Instituted means of Gods Blessing them with the principal Blessing, & that whereon all others, as un∣to them, do much depend, whereunto the Fifth Commandment is Express, they would with more Diligence and Reverence apply themselves unto the reception of it, than is usual among them. (2.) They do it by their Example. The Conversation and Ho∣ly walking of Parents is Gods Ordinance whereby he Blesseth their Children. This is the Second way of Instruction, without which the former will be insufficient, yea, insignificant. Let Parents take what pains they please in the Teaching and Instructing of their Families, unless their Personal walk be Holy, and their Lives Fruitful, they will do more for their Destruction than their Edification. The least Disorder of Life persisted in, is of more prevalency to turn aside Children from the ways of God, from the liking and practice of them, than a multitude of Instructions are to perswade their Embracement. For besides that we are all Na∣turally more prone to Evil than Good, and a far less occasion or means will hasten us down a precipice, than raise us and bear us up in the difficult course of Holy O∣bedience; Instances of a Life inconsistent with Instructions or not answering them, beget secret thoughts in the minds of them who are Instructed, that all the pains taken therein is Hypocritical, than which Apprehension nothing is more effectual to alienate the minds of any from the ways of God. But when Mens Teachings of their Families are exemplified by the Holiness and Fruitfulness of their own Lives, then are they an Ordinance of God for the Blessing of them. To Pray, to Read, to Catechize, to Instruct, and then to lead a Life in Frowardness, Passi∣on, Worldly-mindedness, Vain Communication, and the like, is to pull down with one hand what we set up with the other, or rather with both our Hands to pull down our own Houses. (3.) By Prayer for them. So David Blessed his House∣hold, 2 Sam. 6. 20. For besides the Duty of Prayer, absolutely considered, there is in those Prayers by the Appointment of God, an especial Plea for, and Ap∣plication of the Promises of the Covenant unto them which we our selves have received. So it is expressed in the Prayer of David, 2 Samuel 8. 29. Therefore now let it please thee to Bless the House of thy Servant, that it may continue for ever before thee, for thou O Lord God hast spoken it, and with thy Blessing let the House of thy Servant be Blessed for ever. And I do not under∣stand how those who do not believe the especial Interest of their Children in the Co∣venant of Grace, can Bless them in the Name of the Lord in a due manner. These are some few Heads of Paerental Benedictions, which whether the Duty thereof be answered in that common Custom which some even confine all Parental Blessings unto, in an open neglect of all the Duties mentioned and others of an alike Nature, is not hard to determine.

Secondly, Ministers Bless the Church. It is part of their Ministerial Duty, and belongs unto their Office so to do. (1.) They do it by putting the Name of God upon the Church. This was the way whereby the Priests Blessed the People of Old, Numb. 6. last. And this putting the Name of God upon the Church is, by the right and orderly Celebration of all the Holy Ordinances of Worship

of his appointment. For the Name of God and of Christ is upon them all; where∣fore in the orderly Celebration of them, the Name of God is put upon the Church, and is brought under the Promise of the Meeting and Blessing of God; as he hath spoken concerning every thing whereon he hath placed his Name. This is an espe∣cial way of Authoritative Blessing, which can no way be discharged but by virtue of Ministerial Office. Only let Ministers take heed that they put not the Name of a false god upon the Church, by the introduction of any thing in Religious Wor∣ship which is not of Gods Appointment. (2.) They Bless the Church in the Dispensation and Preaching of the Word unto the Conversion and Edification of the Souls of Men. So speak the Apostles concerning their Preaching of the VVord, Acts 3. 26. Unto you first God having raised up his Son Jesus sent him to Bless you, in turning every one of you from his Iniquities. This sending of Christ after his Resur∣rection was the sending of him in the Ministry of the Apostles and others, by the Preaching of the Gospel. And the End hereof is to Bless them unto whom it is Preached. And it is known that all the Principal Spiritual Blessings of God in this World are Communicated unto the Souls of Men by the Ministry of the VVord, and Ministerial Administration of the Sacraments, as the only outward Causes and Means thereof. Herein do Ministers Bless the People in the Name and Authority of God. (3.) They do it by the particular Ministerial applications of the Word un∣to the Souls and Consciences of Men. This Authority hath Christ given unto them; saith he, VVhose soever sins ye remit, they are remitted unto them, and whose soever sins ye retain, they are retained, John 20. 23. I know what Use hath been made of these words, that is, how they have been abused to give Countenance unto the ne∣cessity of private Confession of all Sins unto the Priests, and of their Power of Ab∣solution or Remission thereon. But yet the real intention of the words and the Truth that is in them, must not be waved or over-looked. It is not therefore the meer Preaching of the VVord and therein a Doctrinal Declaration of whose Sins are remitted, and whose Sins are retained, according to the Gospel, which Men are respectively interested in by their Faith or Unbelief, that is here intended; the Commission giving Power whereunto, is of a more general Nature. But an especial Application of the word unto the Consciences of Men with respect unto their Sins is included therein. And this is done two ways. (1.) VVith respect unto the Judgment of the Church. (2.) VVith respect unto the Judgment of God. The first is that binding or loosing which the Lord Christ hath given Power for unto the Mi∣nisters and Guides of the Church as to the Communion thereof, Mat. 18. 18. For by the Ministerial Application of the Word unto the Sins and Consciences of Men, are they to be continued in, or excluded from the Communion of the Church, which is called the binding or loosing of them. The other respects God himself; and the sense which the Conscience of a Sinner hath of the guilt of Sin before him. In this case the Ministers of the Gospel are Authorized in the Name of Christ, to remit their Sins; that is, so to apply the Promises of Mercy and Grace unto their Souls and Consciences, as that being received by Faith, they may have Peace with God. So are they Authorized to remit or retain Sins according to the tenor and terms of the Gospel. Not that the Remission of Sins absolutely doth depend on an Act of Office, but the Release of the Conscience of a Sinner from the sense of guilt, doth sometimes much depend upon it, rightly performed; that is, by due Application of the Promises of the Gospel unto such as Believe and Repent. (4.) How they Bless the Church by Prayer and Example, may be understood from what hath been spoken concerning those things with respect unto Parents. The Authority that is in them depends on Gods especial Institution, which exempts them from and exalts them above the common Order of mutual Charitative Benedictions. (5.) They Bless the People Declaratively; as a Pledge whereof it hath been al∣ways of Use in the Church, that at the Close of the Solemn Duties of its Assem∣blies, wherein the Name of God is put upon it, to Bless the People by express mention of the Blessing of God, which they pray for upon them. But yet because the same thing is done in the Administration of all other Ordinances, and this Be∣nediction is only Euctical or by the way of Prayer, I shall not plead for the Neces∣sity of it.

And we may yet infer two things from hence. (1.) That those who are thus appointed to Bless others in the Name of God, and thereby exalted into a Pre∣eminence above those that are Blessed, by his appointment, ought to be accordingly re∣garded

by all that are so Blessed by them. It is well if Christians do rightly consi∣der what their Duty is unto them who are appointed as a means to communicate all Spiritual Blessings unto them. And (2.) Let those who are so appointed take heed lest by their miscarriage they prove not a Curse unto them whom they ought to Bless. For if they are negligent in the Performance of their Duties in the things mentio∣ned, much more, if therewithal they put the Name of any false god upon them, they are no otherwise.

Notes

• * 1.1

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• * 1.2

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• * 1.3

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