brose sayth, in Lib. 6. cap. 1. Forte dicas, quomodo vera? qui similitudinem video, non video sanguinis veritatem. Primum omnium dixi tibi de sermone Christi qui operatur, vt poßit mutare & conuertere genera instituta naturæ. Deinde vbi non tulerūt sermonē discipuli eius, sed audientes, quod carnem suam dedit manducari, & sanguinem suum dedit bibendum, recedebant. Solus tamen Petrus dixit: verba vitæ æternæ habes, & ego a te quo recedam? Ne igitur plures hoc dicerent, veluti quidam esset horror cruoris, sed maneret gratia redemptionis, ideo in similitudinem quidem accipis sacramentum, sed vere naturæ gratiam virtutem consequeris.

That is.

Peraduēture thou wilt say, how is it true? I which see the similitude, do not see the truth of the bloud. First of all I told thee of the worde of Christ, that worketh, that it can chaunge and turne kyndes ordeined of nature. Afterward, whē the disciples could not abyde the wordes of Christ, but hearing that he gaue his fleshe to eate, his bloud to drinke, they departed: Onely Peter sayde: thou hast the wordes of eternall lyfe: whether should I go from thee Lest therfore mo should say this thing, as though there shoulde bee a certaine horror of bloud, and yet the grace of redemption should remayne: therfore in a similitude thou receiuest the sacrament: but in deade thou obteinest the grace & power of his nature.

Cran. These woordes of them selues are playne enough. And he red this place agayne, (thou receauest the Sacrament for a similitude) But what is that the whiche he sayeth: thou receauest for a similitude, I thinke he vnderstandeth the sacrament to be the similitude of his bloud.

Ched. That your Lordship 

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Chedsey addressed Cranmer as 'dominatio tua' in the Rerum (p. 656) and 'your Lordship' in 1563 (p. 954); this is changed to 'you' in 1570, p. 1604; 1576, p. 1369; 1583, p. 1439. Here Foxe again changes the text to make the catholics appear more rude and more disrespectful to Cranmer.

Si operatus est sermo cœlestis in alijs rebus, nō operatur in sacramentis cœlestibus? Ergo didicisti quod e pane corpus fiat Christi, & quod vinum & aqua in calicem mittitur, sed fit sanguis consecratione verbi cœlestis. Sed forte dices, speciem sanguinis non videri, set habet similitudinem: sicut enim mortis similitudinem sumpsisti, ita etiam similitudinē pretiosi sanguinis bibis, vt nullus horror cruoris sit, & pretiū tamen operetur redēptionis Didicisti ergo, quia quod accipis, corpus est Christi. That is to say.

If the heauenly worde did worke in other thinges, doth it not worke in the heauenly sacraments? therfore thou haste learned, that of bread is made the bodye of Christe: and that wyne and water is put into that cup but by consecration of the heauenly woorde, it is made bloud: but thou wylt say peraduenture, that the likenes of bloud is not seen, but it hath a similitude. For as thou hast receiued the similitude of his deathe, so also thou drinkest the similitude of his precious bloude, so that there is no horror of bloude, and yet it worketh the price of redemption. therefore thou haste learned, that that whiche thou receyuest, is the body of Christ.

Cran. He speaketh of Sacramentes sacramentally. He calleth the Sacraments by the names of the thynges: for he vseth the sygnes for the thynges signified: & therfore the bread is not called bread, but his body, for the excellence and dignitie of the thing signified by it. So doth Ambrose interprete hym selfe, when he sayth: In cuius typum nos calicem mysticum san

guinis ad tuitionem corporis & animæ nostræ percepimus 1. Cor. 11. The misticall cuppe of his bloud, for the safegarde of our bodies and soules.

Ched. In signes? he calleth not the bloud of Christ a type or signe: but the bloud of bulles & goates in that respect was a type or signe.

Cran. This is newe learning: you shal neuer reade this among the fathers.

Ched. But Ambrose sayth so.

Cran. He calleth the bread, and the cuppe a type, or signe of the bloud of Christ, and of his benefite.

VVest. Ambrose vnderstandeth (in type or signe of his benefit) that is of redemptiō: not of the bloud of Christe, but of his passion. The cuppe is the type or signe of his death, seyng it is his bloud

Cran. He sayth moste plainly, that the cup is the type of Christes bloud.

Ched. As Christ is truly and really incarnat, so is he truely and really in the sacramēt.

But Christ is really and truly incarnat,

Ergo the body of Christ is truly and really in the sacrament.

Cran. I denie the Maior.

Ched. I proue þ^e Maior out of Iustin in his seconde apologie. ὃν τρόπον διὰ λόγου θεοῦ σαρκοποιηθεὶς ᾿Ιησοῦς Χριστὸς ὁ σωτὴρ ἡμῶν καὶ σάρκα καὶ αἷμα ὑπὲρ σωτηρίας ἡμῶν ἔσχεν: οὕτως καὶ τὴν δι᾿ εὐχῆς λόγου τοῦ παρ᾿ αὐτοῦ εὐχαριστηθεῖσαν τροφήν, ἐξ ἧς αἷμα καὶ σάρκες κατὰ μεταβολὴν τρέφονται ἡμῶν, ἐκείνου τοῦ σαρκοποιηθέντος ᾿Ιησοῦ καὶ σάρκα καὶ αἷμα ἐδιδάχθημεν εἶναι.

In Englyshe thus it is: 

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A translation of a passage in Greek (from Justin's Second Apology) is in the first edition, but was omitted from later editions (see textual variant 54) because the passage was translated later in the disputation.

As by the worde of God, Iesus Christ our sauiour, beyng made fleshe, had bothe fleshe and bloud for oure saluation: So we haue bene taught, that the meate, ouer whiche thankes hath bene geuen by the worde of prayer, taken of him, by whiche oure bloude and fleshe are nouryshed, accordynge to participation, is bothe the fleshe and bloude of the same Iesus that was made flesh.

Cran. This place hathe bene falsified by Marcus Constantius. 

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'Marcus Constantius' (see 1563, p. 954; 1570, p. 1605; 1576, p. 1369; 1583, p. 1440) was Stephen Gardiner's nom de plume when writing the Confutatio cavallationum quibus Eucharistiae sacramentum ab impiis Capharnatis impeti solet (Paris, 1552).

Ched. To the argument: As Christ is truly and naturally incarnate. &c. vt supra.

Cran. I deny your maior.

Ched. The wordes of Iustine are thus to be interpreted word for worde.

Quemadmodum per verbum Dei caro factus Iesus Christus saluator noster, carnem habuit & sanguinē pro salute nostra: sic et cibum illum consecratum per sermonem precationis ab ipso institutæ, quo sanguis carnes nostræ per communionem nutriuntur, eiusdē Iesu qui caro factus est, carnem et sanguinem eße accepimus.

As by the worde of God, Iesus Christ our sauiour, being made fleshe, had fleshe and bloude for our saluation: so we haue learned. that the meat, consecrated by the worde of prayer, instituted of hym, whereby our bloude and fleshe are nouryshed by communion, is the flesh and