In a departure from the earlier disputations, the beginning of this section consists of a dialogue between catholics, with Harpsfield being presented with various heretical opinions to refute. Thus, the points are all against Foxe: the moment that catholic truth is vindicated is seen as the end of the debate; Foxe wages a campaign from the margins, sniping at logic ('This aunswere doth not satisfie the argument for the conclusion speaketh of a bodyly absence, the aunswere speaketh of a spirituall remayning', '* The argument holdeth a proportione'), emphasising the unity of Christ (with its links to the singleness of his sacrifice) at the gloss '* What maner so euer ye giue to the body, if the substanciall body be here in deede, it cannot be auoyded, but eyther it must needes be false that S. Aug. sayth. Non est hic, or els Christ must haue 2. bodyes in 2. places together present here after one maner, & in heauē after an other maner' and the admission he sees in Harpsfield's speech at the gloss 'Note what Harpsfield here holdeth, that the body of Christ is not present in the Sacrament, but onely to them that receiue him worthely' of the importance of worthy receiving of the sacrament (which he later throws back at Harpsfield in another gloss: 'Harpsfield seemed a little before to note the contrary, where he sayd: that the flesh of Christ to them that receaue him not worthely is not present pag. 1401').

Once Cranmer is introduced, the marginal glosses seek to convey the impression of arid scholastic confusion which is stronger here than previously. Perhaps this is because of the difference between structure and the occasion: earlier on, the sense of plucky martyrs set against growling interrogators predominated, but the yoking together of Harpsfield's 'forme' and the investigation of Cranmer makes it propitious to emphasise the confusion of the situation. Hence the portrayal of the examiners present as 'Rabines' ('The Rabines could not agree among themselues'), which both picks up on an earlier reapplication to catholics of a Judaizing insult of the protestants by Harpsfield ('* No, but those Iewes, sticking so much to the old custome and face of theyr Church, & not seeking for knowledge, by ignorance of the Scriptures were deceiued & so be you'), and links up with the mockery of the gloss 'The Doctours in a doubt'. These references are closely followed by jibes at the scholastic arguments of the doctors ('M. Ward in the misty cloudes of dunses quiddities' and 'Aristotle must helpe to tell vs how Christ is in the Sacrament'). Although glosses to the earlier disputations emphasise the figurative, tropical aspects of scripture and thus provide an implicit critique of pursuing a scholastic path of enquiry, this is the strongest explicit criticism, and can be seen as part of a shift in the focus of Foxe's attack. It also perhaps helps to defend Foxe's subjects against the charge of doctrinal variety within their ranks. Foxe had given an energetic defence of Luther during Latimer's disputation: the associations between the singleness of Christ's sacrifice and the singleness of the Christian truth adhered to by the martyrs relied upon the unity of the martyrs' doctrine. For mistakes/inaccuracies across editions, see the glosses 'Aprill. 19' and 'Aprill. 1. The iudgement of M. Harpsfield for the best way to vnderstād the Scriptures' (1576 and 1583), 'Aprill. 19' (1570), 'Harpsfield seemed a little before to note the contrary, where he sayd: that the flesh of Christ to them that receaue him not worthely is not present pag. 1401' (1576 and 1583) and 'Harpsfield seemed a litle before to note the contrary, where he sayd: that the flesh of Christ to them that receaue hym not worthely, is not present. pag. 1628' (1570).