In the Third Quatrain, Greene recognizes the shift from the overt actions of the other suitors toward the inverted and humble actions of the Speaker. The Speaker wishes to be seen as dutiful and devout by the Friend. To do so, the Third Quatrain employs language that evokes thoughts of a religious servant who makes sacrifice. According to Greene, "In this secularized sacrament, the dutiful poet freely makes an offering intended to manifest the inwardness and simplicity of his own devotion, knowing, or thinking that he knows, that his oblation will win him the unmediated, inner reciprocity which is his goal". Greene adds that the "unformulated implication of the work as a whole seems to be that expense is never truly recuperated". Though the Speaker is seeking a relationship of reciprocity through means not employed by the other suitors, he still uses the art of poetry to make his case for the affection of the Friend. Greene sees this as the wedge between the Speaker and the object of his affection. He says, "Language is condemned to be compound; poetry is art; it shapes and forms and distorts; it introduces inequalities, like the inequality between an offering and an exchange, or the inequality between a secular offering and the sacramental body of Christ". Thus, the Speaker has created a distance between himself and the Friend by creating these sonnets.