receive that place or countrey for an inheritance So the foresight of that countrey to come and the hope to have it for an inheritance were the causes to produce in Abraham that faith whereby he obeyed the call of God and thereupon went out of his own countrey not knowing as yet whither he went There were many reasons on the contrary to withdraw Abraham from this obedience and to remove him from so strange a journey For it was very hard especially upon no urgent necessitie for a man to forsake his countrey his house and lands and possessions to leave his kindred friends and acquaintance to wander without any certaine abode and become a stranger in a forraigne countrey It seemes a rash enterprise for a man to prepare himselfe for a journey before hee knowes whither hee should goe or to what place hee should travaile But the faith of Abraham was so firme and strong that it admitted none of these thoughts but vanquished and banished them all being fully perswaded that no man could possibly miscarry in his obedience to God whatsoever the command might be and how rash soever the enterprise might seeme But wee must note that Abraham did not leave his country to become a pilgrime and wanderer in the world upon any rash or unadvised motion of his owne but he was called to goe out i. He was appointed and commanded to goe out and the person calling him to it was God at whose word and command he thought it fit for him to leave his countrey and acquaintance Whereby he becomes to us an example that when God commands and requires any thing of us we should refuse no burden labour or trouble no losse of countrey friends or fortunes that we might fulfill his will Yet when there is no just cause wee should not by any rash or foolish humour either deprive our selves of those blessings that God hath given us or involve our selves in any calamity or misery by an unprofitable piety For it is a more certaine triall of our faith and a thing more worthy to doe and undergoe that at the command of God or as our duty requires which otherwise we would not doe Of this fact of Abraham See Gen. 12. 9. By faith he sojourned in the land of promise as in a strange countrey Another effect of Abrahams faith common to him with Isaac his son and Jacob his nephew which withall shews us how constant they also were in it He sojourned by living there as an alien or a stranger for sojourner in this sence is opposed to a native who lives in the same place where he was borne enjoying it by birth or right of inheritance So we finde Paul opposing strangers and forraigners to fellow-citizens Ephes 2.19 And the land wherein he sojourned was a strange land unto him partly because he was not a native of it but onely a sojourner or forraigner there but chiefly because he had no right of inheritance for any present possession there for God gave him no inheritance in it not so much as to set his foote on Acts 7.5 But it was onely the land of promise to him for God had promised to give the inheritance and possession of it to him and his posterity after him while yet he had neither posterity nor childe See againe Acts 7.5 Dwelling in tabernacles Here is expressed the reason why and the manner how Abraham is said to sojourne in the land of promise namely because he dwelt there in tabernacles for this argues that to that land he was a sojourner or stranger and that land to him was a strange countrey For though God had promised to give it to him and his seed yet he for his owne particular never dwelt in it as his owne demaine but as a stranger dwels in a strange countrey among the natives of it For he built himselfe neither City nor house to inhabite but onely lived in Tabernacles or tents as strangers doe who have no certaine residence nor make no long abode in any place but being alwayes ready to remove are for the time of their stay covered onely with tents and when they journey from one place to another carry their houses with them for to them that have no possession of their own where they may make themselves a fixed and certaine seat tents are the most commodious dwelling because they may suddenly and easily transport them at their pleasure But hence is drawne an evidence of Abrahams faith and his constancy therein in that to shew his obedience to God he lead a travelling life all his dayes and though the land were promised unto him yet he neither founded City nor built house neither did he either purchase or possesse any but as a flitting inhabitant removed his tent from place to place and wanting the right of a native lived there onely by tenure of curtesie Yet he possessed an assured hope that after some few ages his posterity should possesse that whole land because it was the land of promise which the Lord had promised him With Isaac and Iacob the heires with him of the same promise Isaac and Jacob are not therefore joyned with Abraham as if Abraham had lived in tents all that time with both of them For Isaac being borne many yeares after Abrahams comming into that land could not all that while live in Abrahams tent and Jacob dwelt in the land after Abrahams death But they are therefore joyned with him because they also never came to the possession or inheritance of that land but lived like sojourners and strangers there as Abraham had done for as they were heires of the same promise so they lived in the same manner And hence is manifested their faith and their constancy in it because their sojourning in that manner moved them not at all to doubt any thing of the faith and truth of Gods promise though the performance of it were so long delayed 10. For he looked for a City which hath foundations Here the Author gives the reason why Abraham though he had a promise of that land from God yet was never put in possession of it but dwelt there all his dayes in tents as a sojourner and a stranger The reason hereof was because he expected or looked for a City having foundations Some man may doubt whether these words are to be understood of Abrahams intent and purpose or of the event that afterward fell out Certainely as we will not deny but that Abraham hoped to have from God some life and happinesse after his death in regard he knew the great goodnesse of God toward his servitors and the great power of God that he is able to raise even the dead and can give his servants a blessing or reward after their death and withall did easily perceive the vanity of earthly happinesse especially now in his declining yeares and might have a desire of a re-surviving life to befall him after his death a thing that seemes naturall to all men living Yet
he that shall consult the Sacred history and shall diligently both reade and relect it shall finde nothing either written or any way intimated concerning that matter But this divine Author relating examples from the holy Scriptures upon their authority and infallibility seemes not to say or affirme any particular concerning those holy Elders but what is grounded upon the holy Scriptures Yet that Abraham Isaac and Jacob had a hope not onely of some life and happinesse after death but also of a City which hath foundations that is of heaven it selfe and that heavenly happinesse which shall never determine or have end and upon that hope did undergoe all the travels and troubles of a continuall pilgrimage to leade alwayes an uncertaine and flitting life this the holy Scriptures have no where discovered Yea rather what hopes Abraham sometime had in this respect it may hence appeare in that while he was yet destitute of children when God spake to him and said Feare not Abraham I am thy shield and thy exceeding great reward Abraham answered Lord God what wilt thou give me seeing I go childlesse and the steward of my house is this Eliezer of Damascus and behold one borne in my house is mine heire Gen. 15.1,2 Doth it not hence appeare that the summe of all Abrahams desires came to this that hee might leave behinde him a sonne and heire of his owne body seeing he abounded already in all other goods and riches For if at that time he had with any firme hope conceived of heaven it selfe and the everlasting happinesse thereof when God promised him an exceeding great reward would he have answered Lord God what wilt thou give me For in these words he signified that God had already abundantly rewarded him and given him goods in a full measure and to promise him more was to no purpose seeing he had no childe of his owne to whom hee might leave his estate Whence it appeares that Abraham extended not that exceeding great reward which God promised him beyond the goods and happinesse of this life Wherefore it is more likely that in these words of Abrahams expectance the Author intended not to give a reason why Abraham indured with such constancie the toyles of a continuall pilgrimage and of a life alwayes unsetled but rather of the event as we said why God gave Abraham no possession in that land to inherit as his owne proper right granted him no City to dwell in nor seat where to settle himselfe but would have him dwell in tents with his sonne and grand-childe Namely because as afterward at the sixteenth verse the Author saith God had prepared for him a City infinitly greater and better then all the land of promise with all the Cities in it And the promises of God made to Abraham and his seed doe in the mysticall sense containe this spirituall happinesse and heavenly inheritance And in the same sense the seed of Abraham doth signifie the seed of all the faithfull who follow the faith of Abraham For both these senses are taught us by the Apostle Rom. 4.11,12,13 and Gal. 3.7 and Gal. 4 22. Therefore Abraham expected or looked for a City which hath foundations rather by reason of the event and purpose of God then from any intent and purpose of his owne whereby he might seem to fore know it For in this sense we many times attribute expectation to a thing so this Author Chap. 10. ver 27. saith that to them who sinne willingly there remaines a certaine fearfull expectation or looking for of judgement whereas if we referre this to their intent and purpose of minde sinners most times expect and looke for nothing lesse then the punishment of their sinnes Abraham then is therefore said to looke for this City because this City was by Gods decree reserved and appointed for him and because his faith was so constant in God neither broken nor shaken with any travels or troubles and his whole course of life was such as theirs is who relying upon Gods promise do really expect this heavenly City as a reward of their labours Whereof the first is spoken by way of Metonymie putting the effect for the cause and this latter is said by way of Metaphor This City the Author opposeth to Tabernacles and Tents and the matter is not great to live a while in a Tent that afterward we may live for ever in a City And it is a City that hath foundations By which attribute Heaven is opposed not only to Tabernacles or Tents which have no foundations but to all Cities which though they have foundations yet in comparison of Heaven they have none because they have none such And hereby is signified unto us the firmnesse and strength of our heavenly City which no force no tract of time no change of things can possibly shake or move which shall not be ruined by the ruine of that heaven and earth which to us is visible whereof see the Author afterward Chap. 12. ver 26 27 28. Whose builder and maker is God Certainly that City must needs be most stable ample most beautifull and plentifull of all happinesse which had such a builder and such a maker as God to found and raise it He opposeth God to men who are the founders and builders of all earthly Cities And therefore this City must needs be so divine and heavenly so firme and strong that no hand of man can prevaile against it Cities built by men by men may be destroyed and many times are so but the City whereof God is the builder and maker is secure and safe from all hazard 11. By faith also Sara her selfe received strength to receive seed and was delivered of a child when she was past age It may here be doubted whether the Author doth speak here of the faith of Sarah or of Abraham as he first began and afterward goes on The former of these seems to be gathered first from the words of the Author when hee saith Sarah her selfe For it seems as much as if he had said Not only Abraham but also Sarah her selfe by faith received strength So that he joynes Sarah with Abraham in respect of her faith Secondly because the words She judged him faithfull which follow in the next clause of this verse seem to be referred to the next antecedent which is Sarah But the latter opinion seems perswasible First because the Author first began and afterward proceeds to speake of the faith of Abraham Secondly because the sacred History mentions not the faith of Sarah when Isaac was promised but rather the Scripture seems to mention something contrary to her faith for shee laughed within her selfe saying After I am waxed old shall I have pleasure my Lord being old also and the Angell questioned Abraham upon it to know the cause of it saying Wherefore did Sarah laugh Is any thing too hard for the Lord Gen. 18.12,13 Whence also Paul discoursing upon the same point mentions only the strength of Abrahams
spectacle or sight that appeared was so terrible and horrible that not onely the promiscuous multitude stroke with extreame terrour entreated they might not be constrained to stand and hear any more but even Moses also who was the Mediator and Messenger betweene God and the people said I exceedingly fear and quake That ever Moses said this wee no where read in the sacred History but without doubt the Author affirmed it as knowne to him by some other meanes See chap. 9.19 22. But yee are come Here follows the other part of the comparison which the Author had framed wherein hee shewes how far the things whereof we are made partakers by meanes of the Gospel exceed those which of old befell the Israelites at the promulgation of the Law This accesse or comming must be understood of a spirituall accesse or approach as unto things and persons spirituall for it is opposed to that carnall accesse or comming of the Israelites to the earthly Mount Yet this accesse must further be understood diversly according to divers things and persons which are here mentioned In generall it consisteth in a kinde of conjunction which wee have with those things and persons as in some measure thence forward pertaining to us although also this conjunction be divers according to the diversitie of those things and persons Vnto Mount Sion Hee opposeth Mount Sion unto Mount Sinai whereto the Israelites came when the Law was published But Mount Sion even taken properly was farre more beautifull and comely then Mount Sinai neither was it seated in the wildernes but in the land of Promise And there can be no doubt but by Mount Sion in this place that must be understood whereto the Mount was but a figure and a shadow For as the thing figured is sometime used for the figure as was shewed a little before so much more often is the figure taken for the thing figured And although sometime by Sion and the holy Mount the Church it self be shadowed yet because Jerusalem the Citie of the living God which the Author mentions in the second place may more fitly be referred to signifie the Church therefore by Mount Sion wee may better understand heaven it selfe or some spirituall Mount whose top is heaven the dwelling of everlasting blessednesse For we read more frequently that heaven is signified by mount Sion then the Church For as in one head of mount Sion which was called Morea the temple of God was built wherein God was said to dwell there was also in another head of it the palace of David who was a type or shadow of Christ the king of Gods people so in heaven truely is the temple of the most high God and there is also the palace of Christ our heavenly king Therefore we say that in this place may be signified some spirituall mount whose top is heaven because by the heavenly Jerusalem as wee shall shew afterward the Church may seeme to be understood as it is now existent upon earth But the allegory will be more full if by Mount Sion wee understand not onely heaven it selfe but conceive in our minde some spirituall mount whose top is in heaven and his foot reacheth unto earth that as of old Jerusalem was seated at the foot and forward upon the side of Mount Sion so also the Church as it is now on earth may be said to be built and so forward on the side of a Mount which hath his top in Heaven that is hath a great vicinity and contiguity with Heaven and is already in some degree raised up into Heaven as they who dwell at the foot and side of some Mountaine are nearest neighbours and borderers to that Mountaine and have not only liberty to ascend it but in regard they already possesse the sides of it are in some degree promoted toward the top We therefore are come to heaven it selfe or to that spirituall mount or state whose top is heave as we are made neighbours unto heaven and have a right and liberty to ascend it yea in some sense we may well be said inhabitants of it for from the Church there is a neare and open passage even to the top of heaven Hence it appears that not only this Mount whereto we Christians are come by the preaching of the Gospel and by our faith given unto it is by infinite degrees and without all comparison far surpassing Mount Sinai but that our accesse also or comming to it doth farre surpasse the accesse or comming of the Israelites who stood near that Mount but had no right to ascend it nor liberty to touch it unlesse they would presently be overwhelmed with stones or struck through with darts And unto the city of the living God What City this is he presently declares by saying the heavenly Ierusalem The attribute heavenly doth manifestly shew that here he treats of that Jerusalem whereof that earthly City the head of the Kingdome of Israel was but a type and a shadow Hence also it appears that this City whereof the Author treats is by far greater reason called both the City of God and Jerusalem that is the sight of peace by which word the Hebrewes use to understand happinesse But this heavenly Jerusalem may bee understood to be the City of the living God in a double sense First so as it signifies some stately place destined for the dwelling of the godly and so wholly different from the Church that is the City having foundations whose builder is God and which God hath prepared for Abraham Isaac and Jacob and for their spirituall posterity whereof we spake in the former Chapter And these buildings and palaces ordained for the habitation of the godly are situated as I may say in Heaven as the City Jerusalem possessed the spaces of Mount Sion This City he understands in the Chapter following ver 14. when he saith Here we have no continuing City but we seek one to come And this sense seems most proper to this place But secondly this City of the heavenly Jerusalem may be taken for the structure of the Church it selfe which consiseth not of any houses but of single persons joynted and composed one with another in a peculiar order and frame And that is in a manner twofold For one structure of the Church is upon earth though that Church be heavenly also the other shall be hereafter in heaven both of these are understood by the heavenly Jerusalem in the Revelation of St. John chap. 21.2 c. and ver 9.10 For that the Church or her structure is there meant it appeares by this in that she is called the Bride of the Lambe and the twelve foundations of her wall are said to be signed with the names of the twelve Apostles of the Lambe and many things there read of her declare that she is there considered both as she is for the present on earth and as she shall be for the time to come in heaven For the present in that she is said
apply our minde to this hope because it is the onely refuge we have in all our dangers and distresses In all these words the heires of the promise are described 19. Which we have as an anchor of the soule He now explicates the simily which before he had but intimated Our hope of eternall salvation he compares to a firme and strong anchor and our soule supported by this hope he likens to a ship riding at anchor Our hope of eternall salvation is an anchor to our soule because as long as our soule is held by this anchor it is not beaten with any tempests of miseries nor broken with rocks and flats and therefore in no danger of being wrecked Both sure and stedfast These be the chiefe qualities of a good anchor first that the cable be sure and breake not and then that the anchor be stedfast and come not home For if the anchor faile in either of these respects the ship is in danger to be lost And an anchor indeed doth many times faile for either it comes home or the cable breakes but the anchor of our hope can never faile and therefore we may assure our selves upon it And which entreth into that within the vaile That an anchor may be sure and stedfast this also is required in it that being fastened to the ship it sinke downe to the bottome of the sea and that there it lye not upon the face of the ground but pierce deepe within the ground The like quality is in the anchor of our hope all the difference is that the anchor of the ship falls downeward but the anchor of our hope flies upward and reacheth unto heaven it selfe and pierceth inwardly into the very closets of it The Author would rather signifie heaven by the word vaile then call it by the pâ—oper name because he would prepare himselfe a passage or rather a returne to his intended treatise of Christs Priesthood from whence hitherto he had digressed For having made mention of the vaile that hanged in the Sanctuary and parted it from the Oracle or most holy place he presently takes occasion to speake of the high Priest whose pâ—oper office it was to enter within that vaile into the most holy place And therefore he adds 20. Whither the fore-runner is for us entred Thus hee speakes of Christ that withall he may tacitly shew the cause why our hope should flye so high and enter into heaven namely because our forerunner Jesus Christ is entred there and entred there for us He calls Christ our fore-runner because he is the guide of our journey thither and goes before leading thither the whole Army of Saints He as soone as he entered heaven drew thither our hope with him Neither did he enter heaven as a bare guide to us in our journey thither to shew us the way thither onely by his example that we might not stray or faile of the right path but he entred heaven also as a haâ—binger there to prepare a place for us that should follow him for so he testisies of himselfe in saying In my Fathers house are many mansions c. I go to prepare a place for you And if I go and prepare a place for you I will come agâ—ine and receive you unto my selfe that where I am there may ye be also John 14.2,3 This the Author also teacheth us by saying for us Christ is entred heaven for us even for our sakes to procure unto us eternall salvation and happinesse there Even Iesus made a high Priest for ever after the order of Melchisedech In that Christ is made our heavenly and eternall high Priest therefore eternall salvation is obtained for us For it cannot be but so great a high Priest doth fully expiate our sins doth turne away from us all Gods wrath and whatsoever punishments we have deserved doth procure us eternall life which is the promised effect of Gods favour especially seeing our salvation is in his hand and left to his dispose For hence it comes to passe that our hope doth raise it selfe up unto heaven and hides it selfe with Christ in the mansions of it and therefore doth so firmely support our soules that they cannot be wrecked with any stormes of evils And so the Author makes entrance to his intended treatise of Christ Priesthood which followes in the next Chapter The Contents of this sixth Chapter are 1. Doctrine Christian Religion hath her principles verse 1. Reason 1. Because she hath some doctrines that are foundations that must be laid as grouds eod 2. Because she hath doctrines that are Initiations wherein they are instructed that are initiated into Christ by Baptisme and laying on of hands verse 2. 2. Doctrine The notions of a true Christian are severall verse 4. Reason 1. To be enlightned with saving knowledge 2. To be sensible of peace of minde 3. To partake of the holy Ghost 4. To be affected with Gods promise of salvation 5. To be delighted with the endowments which eternall life brings with it verse 5. 4. Doctrine Apostates that fall away cannot be restored by repentance v. 6. Reason 1. Because they crucifie Christ againe v. 6. 2. Because such are reprobated and rejected by God as barren ground is by the husbandman v. 8. 5. Comfort The Hebrewes were in the state of salvation v. 9. Reason 1. Because they shewed workes and labours of love in ministring to the Saints 6. Exhort We must be diligent to assure our salvation v. 11. Reason 1. Because we must be followers of those that did assure themselves by faith and patience as Abraham v. 12 13. 2. Because God hath assured it by promise to the faithfull who are the spirituall seed of Abraham v. 13 14. 3. Because God hath assured it by his oath wherewith he confirmed his promise and consequently it is assured us by two things immutable 7. Doctrine When God sweares he sweares by himselfe v. 13. Reason 1. Because he hath none greater then himselfe by whom to sweare eod 8. Doctrine Hope is an anchor to the soule v. 19. Reason 1. Because hope keeps the soule sure and stedfast in all the troubles and stormes of this life ibid. 2. Because it entereth into heaven where Christ is fore-entred for us CHAPTER VII 1. FOr this Melchisedec The particle for shews that the Author would give a reason of his last words in the former Chapter why Christ is said to be made a Priest after the order of Melchisedec namely because between Melchisedec and Christ there is a great convenience and likenesse For Melchisedec had a name and a kingdome most agreeable to that of Christ he was a person of so great dignity that he exceeded the Patriarch Abraham himselfe and lastly in the order of his Priesthood he was like unto Christ King of Salem It is manifest that Salem was a City so called wherein Melchisedec reigned For we cannot assent to them who say that he was not truly king of Salem but onely called so because his
Christ was to sanctifie the people by his owne bloud therefore hee must suffer without the gate and bee slaughtered by an infamous death to fit him for the subsequent offering of himselfe afterward to God in the heavenly Sanctuarie Let us go forth therefore unto him without the campe After the Author had shewed that the Hebrewes considering they have embraced the Christian Religion must not eate or banquet with the meates of sacrifices as if some part of divine worship or service were therein contained now from the infamous death which Christ suffered without the gate he inferres that they must not regard it at all if for Christs sake they be driven from the rest of the Jews not onely from their temples sacrifices and holy banquets but even from their City from their commerce and civill society yea although they be publikely reproached as impious and cursed persons and cut off from the body of the Jews common-wealth or at last lose their lives by the same or the like punishment under which Christ their head and Captaine suffered And this he therefore inferres because the hatred of the Jews against the Christians contained not it selfe with prohibiting them from their Ceremonies sacrifices and temple but proceeded so farre as to drive them from their common-wealth and Civill commerce with publique infamy and reproach onely because they professed the Religion and name of Christ Let us goe therefore Seeing our Lord Jesus Christ our high Priest and heavenly King was led out without the gate and so separated from the rest of the corporation of men and there put to an infamous death therefore Let us goe forth unto him without the camp Let us willingly and freely with an open and ready heart undergoe together with him banishment reproaches infamy death and all manner of evils Christ now lives without the camp without the City without the gate shall we not willingly goe forth to be rather with him alone then among the wicked multitude of the Jews For we are happier without the camp with Christ then in the camp without Christ seeing where Christ is there is true happinesse Why the Author names the campe we shewed the cause before ver 12. Bearing his reproach To beare the reproach of Christ is to refuse no suffering for Christs sake that Christ himselfe did beare For in the word reproach are included all evils that can be inflicted upon a man because evils are alwayes inflicted with infamy and reproach And the reproach of Christ is any reproach like to his reproach and for the like cause that he bare his namely for the testimony of that truth which he published that we may subconfirme by our death what he preconfirmed by his For it is not the suffering but the cause that makes the martyr 14. For here have we no continuing City He annexeth a new reason why we should goe forth without our camps that is beare it patiently to be ejected and exiled out of our Country or City because here upon earth we have no continuing city i. none that is durable which cannot be taken from us nor we from it All the cities which we inhabit upon earth we inhabit onely for a time Why therefore should we refuse for Christs sake to lose that city which otherwise we must wholly lose in a very short space Or else the Author teacheth us that we Christians as we are Christians enjoy no City upon earth by any firme and proper possession but in this respect we are alwayes subject to expulsions banishments and such like miseries The Author therefore might with good reason use this admonition to teach Christians what is their state and condition upon earth especially the Hebrewes who might imagine because they proceeded from the stock of Abraham therefore they had full right to enjoy the freedome of the city Jerusalem no lesse then others of their Nation and thereupon must needs take it grievously to be excluded from their inheritance Therefore he shews that Christians have another inheritance and enjoy a right to another city farre more excellent But wee seeke one to come This is that permanent and continuing city from the possession whereof wee shall never be disturbed in any age for to this city wee have a right by Christ who is the head and king of it that there wee may live safely under him and reigne under him But as long as wee live here on earth we are like pilgrims and strangers who are travelling toward their countrey He calls this city to come because to us it is to come but to God and Christ and the Angels it is already present The word we seeke although it signifie the effect it selfe yet it must not here be taken so much for the effect as for the efficacy of Christian Religion and our duty therein For then wee seeke when we follow the power and guidance of Christian Religion Because it is the condition and duty of Christians to seeke a City to come that is to endeavour with all care and diligence that they may attaine it 15. By him therefore let us offer the sacrifice of praise Here he proceeds to a new precept or duty yet such a one as issues from his former words and depends on them as the illative particle therefore shewes Yet it followes not from the words immediately preceding but both from his principall assertion and from what was included in the argument thereof The principall assertion is That the doctrine of Jesus Christ is immutable as it was in the beginning so shall it remaine for all ages In the argument or proofe of this doctrine Christ in a comparison with the high Priest is said to sanctifie the people with his bloud Now from this that the doctrine of Christ is alwayes so uniforme as to be one and the same subject to no alteration and that Christ is our high Priest who hath sanctified his whole people with his bloud it is rationally inferred that we must by him offer sacrifices to God For anciently the whole people joyntly and single persons from among the people offered sacrifices to God by the Priest the whole people by the high Priest onely but private persons by Priests of an inferiour order all which together with the high Priest as others were to offer sacrifices by them are correspondent to Christ alone for in this respect Christ alone is as much as all they together For although in the Christian Religion besides Christ our high Priest there are other Priests namely all Christians yet compared to Christ they must be accounted for the common people And to offer sacrifices by Christ is to offer such sacrifices as are consecrated and prepared as it were by Christ himselfe and by him are made acceptable unto God and this is done when we offer them as the worshippers and servitors of Christ by faith in God in and through Christ by the prescript and command of Christ for what is offered in this manner is offered