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Peter. If it were not so, there should be no difference between the faithful and the infidel in the communion of GOD his Sacraments and gifts.

Peter. If it were not so, there should be no difference betweene the faithfull and the infidell in the communion of GOD his Sacramentes and guyftes.

M. Yet thou confessest that notwithstanding, they may communicate of the outward signs as well as the other, albeit they can not communicate of the things signified by the signs.

M. Yet thou confessest that notwythstandyng, they may communicate of the outwarde signes as well as the other, albeit they can not communicate of the thyngs signifyed by the signes.

Peter. They may there communicate well, forasmuch as no man may let them, so long as they offer themselves as faithful, and that they be not discovered to the Church for such as they be, in sort that they mought be vanquished of their unworthiness, to seclude them wholly. For if the things signified by the Sacraments do not belong to them, no more also do belong the signs which signify them.

Peter. They maye there communicate well, forsomuche as no mā may let them, so long as they offer themselues as faithfull, and that they be not discouered to the Churche for suche as they bée, in sorte that they mought be vanquished of their vnworthinesse, to seclude them wholly. For if the things signified by the Sacramentes do not belong to them, no more also doe belong the signes whiche signifie them.

Peter. It is certain. And because that they are not known, if they were well advised they would of them selves forbear, ⟨p. 316⟩for so much as they can not communicate of the very outward Sacraments, but to their condemnation, because they are in no respect capable thereof, wherefore they do but dishonour God and his Church, & provoke daily more and more the wrath of God upon them.

Peter. It is certayne. And bycause that they are not knowne, yf they were well aduysed they woulde of them selues forbeare, ⟨p. 316⟩for so much as they can not communicate of the very outward Sacramentes, but to their condemnation, bycause they are in no respect capable thereof, wherfore they do but dishonour God and his Church, & prouoke daily more and more the wrath of God vpon them.

Wherefore are the bread and wine called by the name of the body and blood of Jesus Christ, if they be not that body and blood.

VVherfore are the breade and wyne called by the name of the body and bloud of Iesus Christ, if they be not that body and bloud.

M. I Am satisfied touching that point, but I have yet some difficulty concerning that which thou hast said, that the bread and the wine are not the body and blood of Jesus Christ in the Supper: and yet it seemeth that Jesus Christ sayeth the contrary clean. For he calleth them his body and his blood by his own words which thou hast even now alleged.

M. I Am satisfied touching that poynte, but I haue yet some difficultie concerning that which thou hast said, that the bread and the wine are not the body and bloud of Iesus Christ in the Supper: and yet it séemeth that Iesus Christ saieth the contrarie cleane. For he calleth them his body and his bloud by his owne wordes which thou hast euē now alledged.

P. But he meaneth not thereby that the bread & wine are his body and blood in proper substance, in such sort as their substance is converted into the substance of his body and blood.

P. But he meaneth not thereby that the breade & wine are his body and bloude in proper substance, in suche sort as their substance is cōuerted into the substance of his bodye and bloud.

M. For what cause then useth he that manner of speech, and hath not ⟨p. 317⟩rather used some other more plain?

M. For what cause then vseth he that maner of speache, and hath not ⟨p. 317⟩rather vsed some other more playne?

P. There are chiefly two reasons not only for that he used it, but also why that manner of speech is more proper and more plain in that matter than any other.

P. There are chiefely two reasons not only for that he vsed it, but also why that maner of speache is more proper and more plaine in that matter than any other.

M. Which is the first of these reasons?

P. It is that when the holy scripture speaketh of Sacraments, it doth willingly name the signs with the names of the things which are signified by them. And therefore Jesus Christ would accommodate himself to that speech which the holy Ghost hath alway accustomed to use in the Church, because that it is familiar and easy to understand to God his people with whom he hath to do, and unto whom he doth address his doctrine.

P. It is that when the holy scripture speaketh of Sacramentes, it doth willingly name the signes with the names of the thinges whiche are signified by them. And therfore Iesus Christ would accōmodate himselfe to that speache which the holy Ghost hath alwaye accustomed to vse in the Church, bycause that it is familiar and easye to vnderstand to God his people with whō he hath to doe, and vnto whom he doth addresse his doctrine.

M. And why is it that the holy Ghost speaketh rather this language than otherwise?

M. And why is it yt the holy Ghost speaketh rather this lāguage than otherwise?

P. Because it is more agreeable to this matter than any other.

P. Bycause it is more agréeable to this matter than any other.

M. For what cause?

P. For so much as the Lord will give us to understand by such phrases of speech, that albeit that the signs of the Sacraments be not the very same things which are signified by them, yet notwithstanding they are not without them.

P. For so muche as the Lorde will giue vs to vnderstand by suche phrases of speache, that albeit that the signes of the Sacramentes be not the very same thinges which are signified by them, yet notwithstanding they are not without them.