TO vnfold vnto thee deare Reader , the whole scope of this our booke , and to sett plainely and manifestly before thine eyes , the whole state of this controuersy ; Of the exterior visible Sacrifyce of the Church of God , where of I intend by Gods grace to treate : It is necessary first to explicate vnto thee , what a sacrifice in generall is ; then to distinguish the different kindes of Sacrifice one from an other ; after to defyne or descrybe a proper exterior visible sacrifice ; and lastly to sett downe the differences between Catholiques , and English Protestants , and Puritans , concerning visible sacrifice ; that by this first Chapter , thou maist cleerly know what I treate of and see the said differences , and the whole scope of this booke , the more easily afterward to iudge of the truth , and to imbrace it . First , a Sacrifice A Sacrifice in generall . in generall as it comprehendeth all kyndes of Christian Sacrifices , is described by S. Augustine in the 6. Chapter of his 10. booke of the Cittie of God , to be anie good worke ( visible or inuisible ) which is done to this end , that we may cleaue fast to God by holie societie , as hauing relation to that end of Goodnesse , by which we may become truly happie . So that euerie good deed , whether visible , or inuisible , which we doe for the loue of God , with an intent to vnyte ourselues vnto him , or to stick closer vnto him , who is our happie life , may be called Sacrifice in generall tearmes , as holie thing , or fact donn or disposed of to the right end of goods , which is God . Vnder this generall kynd Fower kindes of Sacrifices . of Sacrifice , ( for asmuch as maketh for our purpose in this controuersie ) we distinguish fower particular kyndes .

1. The first kinde of Sacrifice , is only inuisible , The first kinde of Sacrifice . where of the Scripture speaking saith : A Sacrifice to God is an afflicted spirit . Psal. 50. 19. and of this sort , are all those inward and inuisible operations of our hearts , who tend to the honor and loue of God ; as for example , the inward mortification of our inordinate appetytes , and desyres , according to the wordes of S. Paule , saying : Wee are killed for thy sake , all the daie . Rom. 8. 36. And these are called spirituall sacrifices : for that by the spirit , we inuisibly mortifie , and kill the inordinate desires of the spiritt , and flesh ; where of S. Paule further speaking , saith : If by the spirit , you mortifie the deedes of the flesh , you shall liue . Rom. 8. 13.

2. The second kynd of sacrifices , are all those The second kinde of Sacrifices . outward pious actions , and good deeds , which represent vnto vs , the aforesaid inward affections of mens mindes , as flowers , and fruites doe the roote : of which kynde are , all the outward Sacrifices of Praise , iustice , faith , &c. in which sense , euery pious outward good worke , which is donn for the loue of God , is called a Sacrifice , as hauing his subordination vnto the end of goodnesse ; wherevpon S. Paule calleth the giuing of almes for the loue of God , a Sacrifice ; Phil. 4. 18. Heb. 13. 16. In this sense to praise God , or praie , is called a Sacrifice , Psal. 49. 14. Heb. 13. 15. &c. But ( as S. Augustine in the 6. Chapter of his 10. booke , of the Cittie of God affirmeth ) The workes of mercie , if they be not donne for the loue of God , are not a Sacrifice : Because they want the end vnto which all Sacrifices are ordeyned ; which is , that wee may Adhere and cleaue vnto God by holy societie . These two kyndes of Sacrifices , are called generall , because they may , and ought to be donn , or performed by all men generally ( who are come to the yeares of discretion , and haue abilitie ) without anie particular vocation , or election , more then the obligations of all mankynde .

3. The third kynde of Sacrifice , is the death , The 3. kynd of Sacrifice . and passion of our Sauiour vpon the crosse , which is generally called , the Sacrifice of our Redemption ; for by it we were redeemed : and therefore , it is called aboue all others , chiefly and principally , a Sacrifice ; as vpon which , all other Sacrifices , doe , or ought to depend , as commemorations , or applications of it vnto our selues : for though our Lord , and Sauiour Iesus Christ , by his Sacrifice vpon the crosse , redeemed all mankynde from euerlasting paines ; yet he did not so redeeme man , as that he should haue nothing to doe , or performe on his part , for the obteyning of his saluation , but only to liue idlely : for so the sacred passion of our lord , should be a cloake for idlenes and sinne ; but he redeemed mankinde conditionally ; that man should doe these , and these things , thereby to applie the merit of the Sacrifice vpon the crosse , vnto him selfe , and so be saued ; as witnesseth our Sauiour , saying : Not euery one , that saith lord , lord , shall enter into the Kingdome of heauen ; but he that doth the will of my father , which is in heauen , he shall enter into the Kingdome of heauen ; Matth. 7. 21.

4. The fowth kinde ( proper to the faithfull , The fowrth kinde of Sacrifice . whereof we are to treate ) is an oblation or gift giuen , or offered to God vpon an Altar by a priest the onely lawfull Minister , of a particular visible thing , wherein there is made some alteration , or change , to expresse the death of our Lord in Sacrifice ; and also to signifie the inuisible Sacrifice of our hearts to God , his Dominion ouer vs , and our subiection vnto him , and our vnitie in Religion amongst our selues vnder one God , as wittnes the Sacrifices of Noe , Gen. 8. 26. of Abraham , Gen. 15. 9. of Iacob , Gen. 31. 54. Gen. 33. 20. Gen. 14. of Iob ▪ Iob. 1. 5. in the law of nature , and the Sacrifices perscrybed by God vnto the people of Israel , in the written law ; which Sacrifices were offered to God , by the antient fathers of the old law ; as S. Augustine , ( in the 5. Chapter of his 10. booke of the Cittie of God ) affirmeth : To expresse or signifie , by them those thinges which are donn in vs , to this end only , that we may stick or cleaue vnto God , and giue councell vnto our neighbour , that he may tend vnto the same end ; And then discrybing , what such a visible sacrifice is , immediatly addeth , saying : Therefore , a visible Sacrifice is a sacred signe of the inuisible Sacrifice of our hearts . So that a perfect visible Sacrifice , consisteth in it selfe of three partes ; the exterior visible oblation , and actions which are called ( as S. Augustine saith in the same Chapter ) The signes of the true Sacrifice : the inuisible operations , which are the Sacrifice of our heartes , the memory of the Passion of our lord , the acknowledging of God for our God , &c: and the good worke , whereby God is honored with the worshipp of Latria , and peace , and vnitie in Religion practises amongst our selues . Wherefore , this fowrth kinde of Sacrifice , whereof of I intend cheifly to treate , includeth the first , and second kynde , as the whole doth the partes , an hath relation vnto the third , as a commemoration , or application of the vertue of it vnto our selues .

5. Whereas I saie , that an exterior visible Sacrifice , is an oblation or gift giuen , or offered to God vpon an Altar , by a lawfull Minister of a particular visible thing , wherein there is made some real alteration , or change , to expresse the death of our Lord in Sacrifice : this is so manifest in all the Sacrifices which were offered in the law of nature , and written law , that it needeth no other proofe-then the reading , and obseruing what was donn in those Sacrifices . And that this reall allteration , The Sacrifices of the old law , expressions of the death of our Lord to come . and change which was made in their Sacrifices , either by killing of liuing things , or brusing of solid thinges , or shedding of liquid , was to expresse or shew forth the death of our Lord in Sacrifice to come , S. Paule witnesseth , saying : These thinges happened to them in figure 1. Cor. 10. And S. Iohn . saying The Lambe was slaine from the beginning of the world . Reuel . 13. 8. not in itselfe , but in his signe , figure , effect , and vertue . Where vpon S. Augustine in the 18. Chapter of his first booke , against the Aduersaries of the law and the prophets , saieth : The Sacrifices of the old law , Were shadowes of the onely Sacrifice of the Sonne of God ; not dispraising it , but signifying it , for as one thing may be signified by manie words , and manie tongues ; so this one true and singular Sacrifice was before signified by manie figuratiue Sacrifices . And the lyke he hath in the 17. Chapter of his 10. booke of the Cittie of God : whereby it appeareth , that Sacrifices of the old law , were vsed to shew forth the death of our Lord in Sacrifice to come .

6. Secondly we saie , there is made some reall alteration or change in the thing offered , not only to expresse the death of our Lord ; but also to signifie the inuisible contrition or Sacrifice of our hearts to God , his dominion ouer vs , and our subiection vnto him , which S. Augustine in the 5. Chapter of his 10. booke of the Cittie of God , not onely signifieth ; but also in the 19. Chapter of the same booke further expresseth , saying : Visible Visible Sacrifice , signes of the inuisible , as words of thinges . Sacrifices are signes of the inuisible , as sounding wordes are signes of things ; wherefore as when we pray or praise , we direct the signefying words vnto him , to whom we offer the thing signified in our hearts : So when we see men offering ( saith hee ) we know that visible Sacrifice , ought not to be offered vnto anie other , but vnto him , whose inuisible Sacrifice we our selues ought to be in our hearts . Thus S. Augustine , whereby we see , that exterior visible Sacrifice , is a signe of the inuisible Sacrifice of our hearts to God , and of his dominion ouer vs , and our subiection vnto him , as sounding or articulate wordes , are signes of thinges . And therefore , as when men speake words to God , they ought to haue the same intention in their hearts , which their articulate or sounding wordes doe signifie : so lykewyse , when men offer exterior visible Sacrifice , they are obleged to haue an inward and inuisible Sacrifice of their hearts to God , thereby to acknowledge him for their Lord God , and to manifest his dominion ouer them , and their subiection vnto him : because visible Sacrifices are signes of the God acknowledged for God , by visible Sacrifice . inuisible of our hearts , as wordes are of things , and ought not to be offered vnto any , but vnto him , whose inuisible sacrifyce we our selues ought to be in our hearts . And to whom man offereth the inuisible Sacrifice of his heart , him he acknowledgeth for his God , Creator , &c. And hath no other Gods before him , which God him selfe signifieth , saying : Sonne giue me thy heart . Prouerb . 23. Wherevpon it cometh to passe , that the offering of visible Sacrifyce , is worshipp of Latria , or deuine worshipp , which is due vnto God only , as I shall shew more at large hereafter .

7. Though we ought chiefly to adore , and serue God , with our myndes and spirits ; because , God is a spirit , & they that adore him must adore him in spirit , and veritie . Ioh. 4. 24. yet because , the inward acts , and operations of the mynde , may be neglected , without anie notice taken , either by our selues , or others ; as we see by daylie experience , in the many things , which we doe forgett , and the distraction in our prayers ; and because man is composed of bodie and soule ; it therefore pleased his Deuine Maiestie for the benefitt The cause why God ordeyned visible Sacrifice . of man , to ordaine , that these exterior corporall actions of visible Sacrifyce , should be a sacred , publicke , and knowne sygne , of the inward operations , and affections of mans mynd towards God ; thereby to oblege man , vnder the penaltie of hipocrisie , to publish the inward desyres , and inclinations of his heart , in the seruice of God , vnder visible solemne sygnes ; otherwise , as S. Chrisostome , ( in his 83. homily vpon S. Matth. ) saith : If thou haddest not had a bodie , God would haue deliuered Why visible things are instituted , to represent inuisible . vnto thee naked gifts , which should not haue been bodies ; but because thy soule is ioyned to thy bodie , therefore he hath deliuered vnto thee , intelligible thinges , vnter visible formes .

8. Thirdly , we saie , that exterior visible Sacrifice is not only offered for the causes aboue Vnion in Religion , and charitie preserued by Sacrifice . said , but also to signifie our vnion in Religion amongst our selues vnder one God , according to that common actiome : Those things which are one to a third , are one amongst themselues . All the faithfull sacrificing their hearts to God , haue one heart with God , and amongst themselues , whereof proceedeth the Communion of Saincts , vnyted in Religion , and Charitie amongst themselues ; for he who hath one heart with God , is one with God , and one with all those who truly , and really offer the inuisible Sacrifice of their hearts to God . Wherevpon , it cometh to passe , that there neuer was anie sacred Communion amongst men , but of meate offered in Sacrifice , as of meate offered to God , for a sacred exterior signe of common vnion of men with God , and amongst them selues , as I shall shew more at large in the next chapter .

9. Now seeing that God created man , and that it was necessarie for man to acknowledge God Why visible Sacrifice was instituted a signe of the inuisible . for his Lord God , and to make a commemoration of the passion of our Lord , and to haue peace and vnitie with God and other men ; and yet all men could not speake all languages , nor vnderstand what should haue been said , if those things should haue been only acted in wordes : therefore out of the infinite prouidence of God , for the benefitt of all nations , it was necessary that this his honor , and vnitie , which he would haue amongst all his seruants , should be performed in outward solemne visible signes , knowne vnto them all , that all might visibly see and know , vnto what they were visibly , and inuisibly obliged . And considering that for the good of man kind , it was necessarie , there should be some outward visible thing instituted , which might not only priuatly preserue in euerie one , the honor and loue of God and his neighbour ; but also maintaine a publicke practise of the honor of God , memorie of the passion of our Lord , and vnitie amongst all his seruants ; in what sacred outward visible signe could it better be expressed , then in a visible Sacrifice , representing the memorie of the passion of our Lord , and the inuisible Sacrifice of our heartes which were the actes , and sacred obseruations of our reconliacion , and peace with God by the sufferings of our sauiour vpon the Crosse .

10. If anie obiect , and say that the Scriptures , How God doth desire Sacrifice , and not desire it . often affirme , that God doth not desire Sacrifice : this obiection , S. Auguctine answereth , in the aforesaid chapter , prouing by manie examples of Scripture ; that when it is said , God doth not require Sacrifice ; it is to be vnderstood , of the visible signe , ( which is commonly called the sacrifice ) when it is without the inuisible Sacrifice of our hearts ; for so it is but a false signe , and hipocrisie ; such as was the sacrifice of Cain , who offered his goods , as a visible signe , but not his heart , in an inuisible Sacrifice ; and therefore his sacrifice , was reiected , and Abells accepted ; as witnesseth Rupertus , ( in his 4. book vpon Genesis , and second chapter ) saying : By faith , saith S. Paul , Abel offered a greater host then Cain ; for in exterior worshipp , and religion , they both offered alike . And therefore , both of them offered rightlie : but Cain did not rightly deuide ; for Cain whilest he offered his goods to God , kept himself vnto himself , hauing his heart fixed in earthly desires . Such portions , or outward gifts , God doth not accept of ; but by himselfe saith ( in the 23. of the Prouerbes ) Sonne giue vnto me thy heart . Wherefore , Abel first offered vnto God his heart , and then his goods ; and so offered by faith , a greater host then Cain : Who offered the outward Sacrifice , which was the visible signe : but kept the inward , which God most esteemed , vnto himselfe .

11. The case standeth before God , with Sacrifice , The case of Prayer , and Sacrifice alike . as it doth with prayer ; God commandeth prayer ; ( Marke 14. 38. ) And yet saith , that some kinde of prayer , is hipocrisie , ( Math. 15. 7. ) In like manner , God so affecteth Sacrifice , that vnder penaltie of death , he prohibiteth it to be offered vnto anie , but vnto himselfe ; ( Exod. 22. 20. ) and yet saith , that he will not haue Sacrifice offered vnto him ; ( Isay 1. 12. ) The reason is , for that exterior prayer ( which is commonly called prayer ) is a signe of the interior prayer of the heart , which when it wanteth , is hipocrisie , as a false signe : So exterior visible Sacrifice , which is commonly called Sacrifice , is a signe of the interior , and when it is without this , it is hipocrisye , as a false signe . So God will prayer , and Sacrifice ; and he will not prayer , nor Sacrifice : He will haue prayer , and Sacrifice , when they are conioyned with the prayer , and Sacrifice of the heart : and he will not haue prayer , nor Sacrifice , when they are not accompanied with the heart : because they are hipocrisie , as making shew of that , which is not . Wherevpon , after the Prophet in the 50. Psalme , had said : A Sacrifice to God is an afflicted spirit , a contryte and humble heart , ô God , thou will not dispyse , &c. Hee addeth : Then shalt thou accept Sacrifice of iustice , oblations and holocausts , then shall they lay calues vpon thyne Altar . When with the exterior visible Sacrifice of the Church , men shall offer the inuisible Sacrifice of their hearts , by sorrow for the negligences of their liues past , contrition for their sinnes , and humiliation before God vnto whom that Sacrifice is offered ; them shall they offer a true and proper Sacrifice of justice , oblations , and holocaustes acceptable to God , and not otherwise : because the outward Sacrifices with out this inward , and inuisible ; is but hipocrysie .

12. Visible Sacrifices ( saith Saint Augustine in the place a fore reoyted ) Are signes of the inuisible , Visible Sacrifices are signes of the inuisible , as words are of thinges . as wordes are signes of things . Wherefore , when without anie iust necessitie men speake wordes , and haue other intentions in their hearts , then their words sound or signifie ; it is but dissimulation , and contrarie to the institution of words , which were ordeyned , to expresse the intention of the heart . So when we offer visible Sacrifice , without the inuisible Sacrifice of our hearts , it is hipocrisie , or dissembled sanctitie , which is double iniquitie : because visible Sacrifices , were instituted vnto this end , that they might be a publicke sacred visible signe , of the inuisible sacrifice of mens hearts vnto God , as words were ordeyned , to expresse the sinceritie of mens myndes ; and because man should alwaies haue an intention , and be euer readie to giue his heart , and soule to God , without dissimulation ; therefore , he may neuer offer visible Sacrifice , without the inuisible Sacrifice of his heart .

13. S. Augustine , expressing the excellencie of The excellencie of visible Sacrifice , conioyned to the inuisible . this visible sacrifice , when it is accompanied with the visible Sacrifice of our hearts , and how acceptable it is vnto God , and vnto the Church triumphant in heauen , addeth in the same chapter , saying : When wee offer visible Sacrifice , together with the inuisible of our hearts : Then all the Angells , and the superior powers , and the more powerfull spirits , through their goodnes , & piety , doe fauour vs , and reioyce with vs , and according to their power , doe helpe vs to offer this visible Sacrifice . Thus S. Augustine of the excellencie of this visible Sacrifice , when it is vnyted vnto the inuisible of our hearts ; and how acceptable it is vnto God , and vnto the whole triumphant church in heauen .

14. The reason , why the triumphant Church in Why th' Angells reioyce at th' offering of visible Sacrifice . heauen , which as S. Paule saith , doth consist Of the assemblie of manie thousand Angells , doth so reioyce at the offering of visible sacrifice , when it is accompanied with the inuisible sacrifice of our hearts , is , for that they are , as they themselues say ; fellow seruants , with those who serue God vpon earth : And seeing that men here vpon earth , cannot continewally without intermission think of God , and honor him with the honor , which is only due vnto him by a perpetuall and continewall sacrifying of their hearts vnto him , as they in heauen doe , who Day and nyght crye holy holy , Lord God omnipotent ; and so are eternally happie ; therfore they doe reioyce , that yet sometymes men vpon earth will actually thinke vpon God and actually honor him with the honor of Latria , worshipp due only vnto him , and consecrate their hearts vnto him alone , who is their end , and chiefest good therby to become partakers of a little droppe of their happinesse ; for as S. Augustine in the 22. chapter of his 10. booke of confessions saith . This is happie life to reioyce in God ; of God , and for God this is it , and other is none .

Now the question is , whether Christians are bound to offer this 4. kynd of Sacrifice to God or no ? The Puritans deny that in the Christian Church , there ought to be any such kind of extenall Puritans deny externall visible Sacrifice in the Christian Church . visible Sacrifice offered vnto God . The moderate sort of Protestants , doe after a sort confesse it in words , and doctrine , though not in practise , as his late deceased Maiestie in his answer to Cardinall Perron , related by Casaubon , saying , The Kings Maiestie hauing heard of the learned dispute , of the double Sacrifice , that is to say of expiation , and commemoration or religion ; affirmed in the presence of many , that he approued of it . Doctor Andrews in his answer to the 18. chapter , of Cardinall Perrons replie , Moderate Protestants after a sort defend visible Sacrifice . saith : The Eucharist euer was , and by vs is considered both as a Sacrament , and a Sacrifice : A Sacrifice is proper , and only applyable to deuine worshipp . Againe , The Eucharist being considered as a Sacrament , is nothing else , but a distribution , and application of the Sacrifice to the seuerall receiuers , Mr. Mountague in his appeale , chapter 29. confesseth that S. Paul calleth our Lords table ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a thing to offer sacrifice vpon . Heb. 13. 10. And moreouer addeth , that S. Ignatius S. Iohns disciple , vseth this word in the same sense more then thryce , and so doth also , saith he , Clement , the Apostles Canons and Dionysius Areopagita ; and that Ireneus , in the 20. chapter of his 4. book of heresies affirmeth it to be the office of the Ministers of the new Testament . To serue God and the Altar .

16. To these ancient Protestants I may adde the confession of more moderne Protestants Writers , as of Mr. Browninge Batchelor of diuinitie in his six sermons published by aprobation this yeare of 1636. page 132. where setting downe the offices of Priests out of S. Ciprian , saith : S. Ciprian speaking of the Clergie , we Priests euery day celebrate and offer Sacrifice , also in his 66. Epistle Ex : all who are honored with Deuine Priesthood , and are placed in the ministerie of the Clergie ought not to attend vnto any thing but the Altar , and the Sacrifices and apply themselues to prayers , and supplications . Moreouer page 134. affirmeth , that it was the vniuersall practise , of all former ages , to make supplications before the Altar : And out of Hugo de S. Victore , teacheth that not only the Clergie and domesticall of the Church , but also the Heardsmen , Hoggards , and In the Primatiue Church all sorts heard Masse euery day . labourers heard Masse euery daye , and for this also citeth the 30. chapter of the Councell of Agathensis , and of that which is more ancient then it , the 5. Canon of the first Councel Tolletan , saying : If a Priest or Deacon or Subdeacon or anie Clarck who is deputed to the Church , if he shall be within the Cittie , or in a place where there is a Church , or in a Castle Burrough , or Village , and shall not come to the Church , or to the dayly Sacrifice , let him not be accounted for a Clergie Man : and for the further confirmation hereof referreth the reader to the 30. Canon of the first Councell of Orlians ; to the 7. Canon Tarraconensis to the 10 Cannon Gerundensis ; to the 14. of the 2. Councell of Orlians and many others , and the common people for want of instructions , fayling herein , as he saith , gaue occasion Why Masses , afterward came so frequently , as wee see to be celebrated in priuate .

The tract called a Coale from the Altar , written in defence of the vicar of Gr : printed with approbation Gr: this yeare of 1636. page 17. saith . Wee haue a Sacrifice , and an Altar , and a Sacrament of the Altar , on all sides acknowledged , neither the Prince nor Prelates , the Priest or People dissenting from it , some of these termes being further iustefied by the statute-lawes .

Mr" : r Pocklington a Doctor of diuinitie , in his sermon of the Sunday no Sabboth , of the second edition published with authoritie this yeare of 1636. page 14. citeth S. Augustine saying , My brethren , your holines knoweth very well that to day , wee celebrate the feast of the celebration of the Altar , in which the stone is anointed or blessed , vpon which deuine sacrifices are consecrated . Againe page 25. None were allowed to come and stand , within the listes of the holy place , wher the Altar was fixed : but the Priests whose office it was , not to attend vnto any thing but the Altar . page 27. he citeth S. Ambrose saying . S. Ambrose his practise sheweth a distinction of seruice : the Cathecumeni being dismissed I began to say masse ; ( saith S. Ambrose , ) S. Ambrose begun not the second seruice ( as our Church calleth it ) at the Altar , before the first seruice in the Body of the Church was finished , and the Cathecumenie sent out . Againe page 34. he saith those are prophainers of the Lords day , who will not come to Church vntill seruice be ended and the sermon begun : and such ( as S. Augustine sayes ) they make the Priest to curtaile the masse , or sing or say it after their fancie .

Of the reall presence the same Author page 39. The reall presence defended by moderate Protestants . saith . In the Church reuerence was to be giuen to the Angells which attend the Lord our Sauiour at his table , in tremendis misterijs ( as S. Chrisostome speakes , ) where he is truly and really present , not so in priuate houses . Mr. Shelford in his fiue pious sermons , page 6. In this house ( of the Church ) God will heare for the presence of his sonne for as Chrisostome saith , where Christ is in the Eucharist , there is no want of Angells : where such a king is , and such Princes are , there is a heauenly place , nay heauen it selfe . Doctor White a Doct. White a Protestant Bishope of the reall presence . Protestant Bishope ; in his epistle to his treatise of the Sabboth day saith . The sense of the second commandment is thou shalt worship no Idol &c. Leuit. 26. 1. but the sonn of God , and his blessed name are no Idols : The Sonne of God in the blessed Eucharist giuing his body and blood is no Idol : therfore religious adoration of Christ in the holy Eucharist , and at the rehearsing of the name of Iesus , is no superstitious act , prohibited in the second commandement .

Thus these moderate Protestants . Wherby it doth appeare , that they after a fort confesse , both the reall and substantiall presence of the Sonne of God in the Sacrament of the Altar , and also the visible Sacrifice in the Church of God .

1. TWo things , haue alwaies been much recommended The honor of God , and peace much recommended to men by God . The honor of God , and peace mainteyned by visible Sacrifice . by God , and highly esteemed by men of all sects , and sortes , who firmely beueled that there was a God who extended his prouidence ouer mankinde ; first the honor of God , and peace with him ; and secondly vnitie , peace , and society amongst themselues . And these two , haue alwaies been , chiefely mainteyned amongst men , by a particular , visible Sacrifice , first offered vnto God vpon an Altar , as a sacred signe of the inuisible Sacrifice of their hearts vnto him ; and after eaten , or communicated amongst themselues . By offering visible Sacrifice vpon an Altar vnto God , they solemnely protested the sacrifice of their hearts vnto him , publickely adored him with the honor of Latria , or deuine worshipp , which is due only vnto him ; and visibly made profession of peace , vnitie , and societie with him , and amongst themselues : The Communion made of meate , offered to God , in signe of vnion . and by eating of the same Sacrifice , wich had been offered vnto God , they ratified and established the same peace , and vnitie , as partakers of that meate , with they had offered vnto God for a sacred signe of common vnion , as is generally manifest by experience , in all sectes , and sortes of people , of former ages , who firmely beleeued , there was a God , and that his Prouidence was not wanting in the gouernment of mankind .

2. And to begin with the faithfull , who liued in In the law of nature , the faithfull offered visible Sacrifice to honor God and mainteyne vnitie . the law of nature , written law , and law of grace : In the law of nature ; after that Iacob , and Laban his father in law had agreed vpon a peace , firme freindshipp , and league , as before God there present , and beholding them ; Iacob ( for a conclusion of the peace ) Offered victimes in the Mount , and called his brethren to eate bread , who when they had eaten , lodged there . Gen. 31. 54. Where , in confirmation of the peace concluded , Iacob offered visible Sacrifice vnto God , as a sacred signe of the inuisible Sacrifice of their hearts , adored him with the honor of Latria , or diuine worshipp , which is due only vnto him , &c. And after the sacrifice , called his Brethren to communicate , or eate of the victimes , the more to ratifie the vnitie , peace , and concord amongst themselues , by eating of the meate , which was offered to God in signe of vnion .