P. Now thou sayest that the husband & the wife cannot so give their faith the one to the other, but that there is promise on both parts, the which cannot be done but by words by the which the husband and the wife declare their will and consent.

P. Now thou sayest that ye husband & the wife cannot so giue their faith the one to the other, but that there is promesse on both partes, the which cānot be done but by wordes by the whiche the husbande and the wife declare their will and consente.

Matthew. Albeit that the promise be sufficient for the assurance ⟨p. 288⟩and confirmation of the marriage, notwithstanding, the custom is yet that the husband giveth ordinarily to his wife some gift, for more assurance and confirmation of their marriage, and also of the mutual obligation that they have made the one to the other.

Mathevve. Albeit that the promesse be sufficiente for ye assurāce ⟨p. 288⟩and confirmation of the marriage, notwithstanding, the custome is yet that the husbande giueth ordinarilye to his wyfe some gift, for more assurance and confirmation of their marriage, and also of the mutuall obligation that they haue made the one to the other.

P. Even the like is done by the ministry of the Gospel between Jesus Christ and his Church. For there is the promise which Jesus Christ made unto her: and then that is there also: whereby the Church accepteth that promise of her husband, and by the which she giveth her self to him, even as he hath given himself to her: And then the sacraments are as rings and jewels and such other gifts, which the husbands are accustomed to give to their wives for the more confirmation and approving of their marriage.

P. Euen the lyke is done by the ministerie of the Gospell betwéene Iesus Christe and his Churche. For there is the promise whyche Iesus Chryst made vnto hir: and then that is there also: wherby the Churche accepteth that promise of hir husbande, and by the which she giueth hir selfe to him, euen as he hath giuen himselfe to hir: And then the sacraments are as rings and iewels and such other gifts, which the husbands are accustomed to giue to their wyues for the more cōfirmation and approuing of their mariage.

P. Thou doest not take it amiss, and therefore Saint John which was sent by God to bring to Jesus Christ by the mean of his ministry, the Church his espouse, is called the friend of the bridegroom.¹ And Saint Paul hath written to the Corinthians to the same effect: I am jealous of you, with a godly jealousy, for I have joined you to an husband, to present you a chaste virgin to Christ.

P. Thou doest not take it amisse, and therefore Sainct Iohn which was sent by God to bring to Iesus Christ by the meane of his ministerie, the Churche his espouse, is called the friende of ye bridegrome.¹ And Sainct Paule hath written to the Corinthes to the same effecte: I am iealous of you, with a godly iealousye, for I haue ioyned you to an husband, to presente you a chast virgine to Christ.

1. 1John. 3. d. 1. Cor. 11. a.Iohn. 3. d. 1. Cor. 11. a.

By what mean men attain to eternal life, and of the benefits comprehended in the communion of Saints.

By vvhat meane men attayne to eternall life, and of the benefites comprehended in the communiō of Saincts.

M. Seeing that the communion of saints comprehendeth all those good things whereof thou hast even now made mention, is that also the cause why that after the remission of sins, we confess in like sort the resurrection of the flesh, and the life eternal?

M. SEing that the communion of saincts comprehendeth al those good things whereof thou hast euen now made mention, is that also the cause why that after the remission of sinnes, we confesse in like sorte the resurrection of the fleshe, and the life eternall?

P. It is even so. For to attain to that felicity, which is our full consolation, God doth grant us the forgiveness of our sins, without the which we cannot attain to that happy life.

P. It is euen so. For to attaine to that felicitie, which is our ful cō solation, God doth graunt vs the forgiuenesse of our sinnes, without the which we cannot attaine to that happie life.

M. Seeing ⟨p. 306⟩then that this communion of saints with Jesus Christ, the which is his church, bringeth with it so great good things, which are the greatest that man may wish and obtain, surely they are then very happy which are comprehended in the same, and they very unhappy which are shut from it.

M. Seing ⟨p. 306⟩then that this communion of saincts with Iesus Christ, ye which is his church, bringeth with it so greate good thinges, whiche are the greatest that man maye wish and obtaine, surely they are thē very happie which are comprehended in the same, and they very vnhappie which are shut from it.

Pet. Every man may well know that. For seeing that the Church is the kingdom of God whereof Christ is the chief king, there is no doubt, but that all those which are strangers & shut out of the Church, be also shut out and banished from the company of Jesus Christ, which is the chief and king thereof, and so consequently of the happy and eternal life.

Pet. Euery man maye well knowe that. For séeing that the Churche is the kingdome of God whereof Christe is the chiefe king, there is no doubte, but that all those which are strangers & shut out of the Churche, be also shut out and banished frō ye companie of Iesus Christ, whiche is the chiefe and king thereof, and so consequently of the happie and eternall life.

M. Who is the cause thereof?

P. It is forsomuch as if there be no man that may enter into this communion, but by the mean of Jesus Christ, even so Jesus Christ cannot be united to any man, which is not a member of his Church, no more than a head may be united to another body than his own, and his members, and cannot be separated, but all the body dyeth.

P. It is forsomuch as if there be no man that may enter into this communion, but by the meane of Iesus Christe, euen so Iesus Christ cannot be vnited to any mā, which is not a member of his Church, no more than a heade maye be vnited to another body than his owne, and his members, and cannot be separated, but all the body dyeth.

Of the excellency of the ministry, and of the other two parts of the same.

Of the excellencie of the ministerie, and of the other two partes of the same.

M. Seeing then that the ministry of the word of God is unto us as a way to bring us to true repentance and to true faith, to the end that afterward we may come even to Jesus Christ, and the communion of all his riches, me thinketh we ought to have that ministry in great reverence and in great price.¹

M. SEing thē that the ministerie of the word of God is vnto vs as a way to bring vs to true repentaunce and to true faith, to the ende that afterward we may come euen to Iesus Christ, and the communion of all his riches, me thinketh we ought to haue that ministerie in great reuerence and in great price.¹

1. 1Isaiah. 52. b. Rom. 10. e.Esay. 52. b. Rom. 10. e.

P. Isaiah doth very well set it forth, when he saith that the feet of those are fair which declare peace, and the good things which he doth and will bestow upon his Church.

P. Esay dothe very well set it foorth, when he saith that the féete of those are faire whiche declare peace, and the good things whiche he doth and will bestowe vppon his Church.

M. Thou hast hithervnto spoken of the administration of the word, the which is administered by this ministry, but thou hast yet said nothing of the administration of the sacraments, nor yet of the discipline of the Church, which are the two other parts of the ministry, whereof thou hast made mention.

M. Thou hast hithervnto spoken of the administration of the word, the which is administred by this ministerie, but thou hast yet sayde nothing of the administration of the sacramentes, nor yet of the discipline of the Church, which are the two other partes of the ministerie, whereof thou hast made mention.