Let me tell you what progress I have made in my studies on the administration of this sacrament. For when I published my treatise on the Eucharist[26], I clung to the common usage, being in no wise concerned with the question of the right or wrong of the papacy. But now, challenged and attacked, nay, forcibly thrust into the arena, I shall freely speak my mind, let all the papists laugh or weep together. [Sidenote: The First Captivity: the Withholding of the Cup from the Laity] In the first place, John vi is to be entirely excluded from this discussion, since it does not refer in a single syllable to the sacrament. For not only was the sacrament not yet instituted, but the whole context plainly shows that Christ is speaking of faith in the Word made flesh, as I have said above[27]. For He says, "My words are spirit, and they are life," [John 6:63] which shows that He is speaking of a spiritual eating, whereby whoever eats has life, whereas the Jews understood Him to be speaking of bodily eating and therefore disputed with Him. But no eating can give life save the eating which is by faith, for that is the truly spiritual and living eating. As Augustine also says: "Why make ready teeth and stomach? Believe, and thou hast eaten."[28] For the sacramental eating does not give life, since many eat unworthily. Therefore, He cannot be understood as speaking of the sacrament in this passage. These words have indeed been wrongly applied to the sacrament, as in the decretal _Dudum_[29] and often elsewhere. But it is one thing to misapply the Scriptures, it is quite another to understand them in their proper meaning. But if Christ in this passage enjoined the sacramental eating, then by saying, "Except ye eat my flesh and drink my blood, ye have no life in you," [John 6:53] He would condemn all infants, invalids and those absent or in any wise hindered from the sacramental eating, however strong their faith might be. Thus Augustine, in the second book of his _Contra Julianum_[30], proves from Innocent that even infants eat the flesh and drink the blood of Christ, without the sacrament; that is, they partake of them through the faith of the Church. Let this then be accepted as proved,--John vi does not belong here. For this reason I have elsewhere[31] written that the Bohemians have no right to rely on this passage in support of their use of the sacrament in both kinds. Now there are two passages that do clearly bear upon this matter--the Gospel narratives of the institution of the Lord's Supper, and Paul in I Corinthians xi. These let us examine.