Verse 7

But what if Abraham was thus blessed by Melchisedec, does this prove that he was less than he by whom he was blessed? It does so, says the Apostle, and that by virtue of an unquestionable general rule.

The words [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉], less and greater, are in the neuter gender, and so rendered in most translations; illud quod minus est, à majore; only the Syriack reduces them to the masculine, [〈 in non-Latin alphabet 〉] He who is the less, is blessed of him who is greater, or more excellent than him, which is the sense of the words.

[〈 in non-Latin alphabet 〉], Erasm. Porro nemo negat; absque ulla, omni contradictione; 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 therefore are they continued with those fore-going by the conjunction [〈 in non-Latin alphabet 〉], as carrying 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 itself.

(1.) The manner of it is in these words, [〈 in non-Latin alphabet 〉]; without, beyond, 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, does 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 evidence in themselves or for want of light in them to whom they are proposed, contradictions may arise, and they may be called into dispute or question. Thus it has fallen out with all truths which we receive by mere supernatural revelation. The darkness of the minds of men, unable clearly to discern them, and perfectly 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 to the principles of reason and light natural, that no color of opposition can be made to them. And if any out of brutish affections or prejudices do force an opposition to them, they are to be neglected and not contended withal. Therefore 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 consideration 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 matters that are controverted, it is of great advantage to fix some unquestionable principles, from where 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 uses, and resolves his present argument into such an unquestionable principle, as reason and common sense 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 than, or beneath in dignity, to 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 to the especial design of the Apostle this labor 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 show how far the rule mentioned may be extended, we may reduce all sorts of blessings to 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 to 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 entire matter of blessing, containing it all eminently and virtually in himself. And he alone can efficiently communicate it to, or collate it on any others, which he does as seems good to him, according to the counsel of his own will. All will grant, that with respect hereunto, the Apostle's maxim is unquestionable, God is greater than man. Yes, this kind of blessing arises from, or depends solely on that infinite distance that is between the being or nature of God, and the being of all creatures. This is God's blessing, [〈 in non-Latin alphabet 〉] — an addition of good as the Jews call it; a real communication of grace, mercy, privileges, or whatever 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, pronouncing the blessings to 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 (Genesis 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 (Genesis 27:27, 28, 29). So Moses blessed the children of Israel in their respective tribes (Deuteronomy 33:1). In the latter, the priests by virtue of God's ordinance were to bless the people with this authoritative blessing. And the Lord spake to Moses, saying, speak to Aaron and his sons, saying, On this wise shall you bless the children of Israel saying to them; The Lord bless you and keep you, the Lord make his face shine upon you, and be gracious to you; the Lord lift up the light of his countenance upon you, and give you peace; and they shall put my name on the children of Israel, and I will bless them (Numbers 6). The whole nature of this kind of blessing is here exemplified. It is founded in God's express institution and command. And the nature of it consists in putting the name of God upon the people; that is, declaring blessings to them in the name of God, praying blessings for them on his command. Therefore the word bless is used in a two-fold sense in this institution; ver. 23. You 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 considers; so I make no question but he was peculiarly acted by immediate inspiration from God in what he did. And in this sort of blessing the apostolical maxim 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 blessing. This may be done by superiors, equals, inferiors, any or all persons mutually towards one another (see 1 Kings 8:14, 55, 56; 2 Chronicles 6:3; Proverbs 30:11). This kind of blessing, it being only improperly so, wherein the act or duty is demonstrated by its object, does not belong to 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 a holy reverential thankful admiration of his excellencies. But this belongs not at all to the design of the Apostle, nor is regulated by this general maxim, but is a particular instance of the direct contrary, wherein without controversy the greater is blessed of the less. It is the second sort of blessings that is alone here intended; and that is mentioned as an evident demonstration of the dignity of Melchisedec, and his preeminence above Abraham.

It is a great mercy and privilege 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 (Ephesians 1:3). There is no one blessing but he is the sole author and worker of it. But yet also he makes use of others, severally, in various degrees of usefulness, for their communication. And this he does, 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 favor by using them in the collation of good things, yes, the best things on others. For what greater privilege 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 privilege 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 sense authoritative. Now a man blesses by the way of authority when he does it as an especial ordinance, as he is called and appointed of God thereunto. Peculiar institution gives peculiar authority. So parents bless their children and household, 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 honor of Abraham in the sight of God himself (Genesis 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 has ordained that parents shall be instrumental in the communication of them to their children, suitably to 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 has appointed them to attend to, 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 God's blessing them with the principal blessing, and that whereon all others, as to them, do much depend, whereunto the Fifth Commandment is express, they would with more diligence and reverence apply themselves to the reception of it, than is usual among them. (2.) They do it by their example. The conversation and holy walking of parents is God's ordinance whereby he blesses their children. This is the second way of instruction, without which the former will be insufficient, yes, 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 persuade their embracement. For besides that we are all naturally 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 obedience; 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 men's 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, passion, 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 household (2 Samuel 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 application of the promises of the Covenant to them which we ourselves have received. So it is expressed in the prayer of David (2 Samuel 8:29): "Therefore now let it please you to bless the house of your servant, that it may continue for ever before you, for you O Lord God hast spoken it, and with your blessing let the house of your servant be blessed for ever." And I do not understand how those who do not believe the especial interest of their children in the Covenant of Grace, can bless them in the name of the Lord in a due manner. These are some few heads of parental benedictions, which whether the duty thereof be answered in that common custom which some even confine all parental blessings to, 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 to 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 (Numbers 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; therefore 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 has spoken concerning every thing whereon he has placed his name. This is an especial 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 worship which is not of God's appointment. (2.) They bless the Church in the dispensation and preaching of the Word to the conversion and edification of the souls of men. So speak the Apostles concerning their preaching of the Word (Acts 3:26): "To 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 resurrection 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 to whom it is preached. And it is known that all the principal spiritual blessings of God in this world are communicated to the souls of men by the ministry of the Word, 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 to the souls and consciences of men. This authority has Christ given to them; says he, "Whose soever sins you remit, they are remitted to them, and whose soever sins you retain, they are retained" (John 20:23). I know what use has been made of these words, that is, how they have been abused to give countenance to the necessity of private confession of all sins to the priests, and of their power of absolution 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 mere preaching of the Word 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 to the consciences of men with respect to their sins is included therein. And this is done two ways. (1.) With respect to the judgment of the Church. (2.) With respect to the judgment of God. The first is that binding or loosing which the Lord Christ has given power for to the ministers and guides of the Church as to the communion thereof (Matthew 18:18). For by the ministerial application of the Word to 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 has 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 to 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 does depend on an act of office, but the release of the conscience of a sinner from the sense of guilt, does sometimes much depend upon it, rightly performed; that is, by due application of the promises of the Gospel to such as believe and repent. (4.) How they bless the Church by prayer and example, may be understood from what has been spoken concerning those things with respect to parents. The authority that is in them depends on God's especial institution, which exempts them from and exalts them above the common order of mutual charitable benedictions. (5.) They bless the people declaratively; as a pledge whereof it has been always of use in the Church, that at the close of the solemn duties of its assemblies, 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 benediction is only euctical or by the way of prayer, I shall not plead for the necessity 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 preeminence above those that are blessed, by his appointment, ought to be accordingly regarded by all that are so blessed by them. It is well if Christians do rightly consider what their duty is to them who are appointed as a means to communicate all spiritual blessings to them. And (2.) let those who are so appointed take heed lest by their miscarriage they prove not a curse to them whom they ought to bless. For if they are negligent in the performance of their duties in the things mentioned, much more, if therewithal they put the name of any false god upon them, they are no otherwise.