A53678:1000
A continuation of the exposition of the Epistle of Paul the Apostle to the…
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 ...
London: printed for Nathaniel Ponder, 1680
Exegesis of chapter 7 › Exegesis of verses 1, 2, 3: Ver. 1, 2, 3.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
He met Abraham and Blessed him. This Solemn Benediction is fully expressed, Gen. 14. 19, 20. And he Blessed him and said, Blessed be Abraham of the most High God Possessor of Heaven and Earth; and Blessed be the most High God who hath delivered thine Enemies into thy hand. There are two parts of this Blessing; (1.) That which hath Abraham for its Object, a Blessing of Prayer. (2.) That which hath God for its Object, a Blessing of Praise. Our Apostle seems to take Notice only of the first, or that part of the Blessing whereof Abraham was the immediate Object. But the Truth is, the other part whereby he Blessed God, being on the Account of Abraham and as it were in his Name, it belongs also to the Blessing wherewith he was Blessed.
As to this Blessing we may consider, (1.) The Nature. (2.) The Form of it. As to the Nature of it, Blessings in general are the means of Communicating Good Things, according unto the Power and Interest in them of them that Bless, Gen. 33. 11. So also are Curses of Evil. Hence it is God alone that absolutely can either Bless or Curse, for he only hath Sovereign Power of all Good and Evil. He doth therefore so express his Blessing; In Blessing I will Bless thee, Gen. 22. 17. Do it assuredly and effectually as having all the Subject-matter of Blessings in my hand. And therefore he says to Abraham, I will Bless them that Bless thee, and Curse them that Curse thee, Gen. 12. 3. Because he is over them and all their Blessings and Curses. Balak therefore was not a little mistaken when he tells Balaam, I know that he whom thou Blessest is Blessed, and he whom thou Cursest is Cursed, Numb. 22. 6. For however he might Divine concerning them that should be so, absolutely he could neither Bless nor Curse. Wherefore I say all Blessings are Instituted means of the conveyance and Communication of Good unto others, according unto the Power and Interest of them that Bless, in that Good. This being amongst Men by Gods Concession and Institution various, there are also various sorts of Blessings, which may be reduced unto two Heads. (1.) Such as are Authoritative. (2.) Such as are Charitative or merely Euctical. The latter fort of Blessing is removed from our Consideration in this place. For our Apostle treats only of such Blessings as evidently and unavoidably prove him that Blesseth to be Superior unto him that is Blessed, ver. 7. But this is not so in this latter sort of Blessings, which consist only in Prayer for a Blessing on them. For so Equals may Bless one another; yea Inferiors may bless Superiors, Children may bless Parents, Servants Masters, Subjects their Rulers,