Yet in one respect this man has been happier than his fellows. For in undertaking to prove that the use of both kinds is neither commanded nor commended, but left to the will of the Church, he brings forward passages of Scripture to prove that by the command of Christ one kind only was appointed for the laity. So that it is true, according to this new interpreter of the Scriptures, that one kind was not commanded, and at the same time was commanded, by Christ! This novel sort of argument is, as you know, the particular forte of the Leipzig dialecticians. Did not Emser in his earlier book[16] profess to write of me in a friendly spirit, and then, after I had convicted him of filthy envy and foul lying, did he not openly acknowledge in his later book[17], written to refute my arguments, that he had written in both a friendly and an unfriendly spirit? A sweet fellow, forsooth, as you know. But hearken to our distinguished distinguisher of "kinds," for whom the will of the Church and a command of Christ, and a command of Christ and no command of Christ, are all one and the same! How ingeniously he proves that only one kind is to be given to the laity, by the command of Christ, that is, by the will of the Church. He puts it in capital letters, thus: THE INFALLIBLE FOUNDATION. Thereupon he treats John vi with incredible wisdom, in which passage Christ speaks of the bread from heaven and the bread of life, which is He Himself. The learned fellow not only refers these words to the sacrament of the altar, but because Christ says, "I am the living bread," [John 6:35, 41, 51] and not, "I am the living cup," he actually concludes that we have in this passage the institution of the sacrament in only one kind for the laity. But there follow the words,--"My flesh is meat indeed, and my blood is drink indeed," [John 6:55] and, "Except ye eat the flesh of the Son of man, and drink his blood" [John 6:53]; and when it dawned upon the good friar that these words speak undeniably or both kinds and against one kind--presto! how happily and learnedly he slips out of the quandary by asserting that in these words Christ means to say only that whoever receives the one kind receives under it both flesh and blood. This he puts or the "infallible foundation" of a structure well worthy of the holy and heavenly Observance. Now prithee, herefrom learn with me that Christ, in John vi, enjoins the sacrament in one kind, yet in such wise that His commanding it means leaving it to the will of the Church; and further, that Christ is speaking in this chapter only of the laity and not of the priests. For to the latter the living bread from heaven does not pertain, but presumably the deadly bread from hell! And how is it with the deacons and subdeacons, who are neither laymen nor priests?[18] According to this brilliant writer, they ought to use neither the one kind nor both kinds! You see, dear Tulich, this novel and observant method of treating Scripture.