Sect. XXI. — NOR is this part of your advice, or your remedy, to any purpose, where you say — “It is lawful to speak the truth but it is not expedient, either before every one, or at all times, or in every manner.” And ridiculously enough, you adduce Paul, where he says, “All things are lawful for me, but all things are not expedient.” — (1 Cor. vi. 12.)

But Paul does not there speak of teaching doctrine or the truth; as you would confound his words, and twist them which way you please. On the contrary, he will have the truth spoken every where, at all times, and in every manner. So that he even rejoices that Christ is preached even through envy and strife. Nay, he declares in plain words, that he rejoices, let Christ be preached in any way. (Phil. i. 15-18.).

Paul is speaking of facts, and the use of doctrine: that is, of those, who, seeking their own, had no consideration of the hurt and offence given to the weak. Truth and doctrine, are to be preached always, openly, and firmly, and are never to be dissembled or concealed; for there is no offence in them; they are the staff of uprightness. — And who gave you the power, or committed to you, the right, of confining the Christian doctrine to persons, places, times, and causes, when Christ wills it to be proclaimed, and to reign freely, throughout the world? For Paul saith, “the Word of God is not bound,” (2 Tim. ii. 9,) but Erasmus bounds the word. Nor did God give us the word that it should be had with respect of places, persons, or times: for Christ saith, “Go ye out into the whole world,”: He does not say, as Erasmus does, — go to this place and not to that. Again, “Preach the Gospel to every creature.” (Mark xvi. 15.) He does not say — preach it to some and not to others. In a word, you enjoin, in the administration of the word of God, a respect of persons, a respect of places, a respect of customs, and a respect of times: whereas, the one and especial part of the glory of the word consists in this, — that, as Paul saith, there is, with it, no respect of persons; and that God is no respecter of persons. You see therefore, again, how rashly you run against the Word of God, as though you preferred far before it, your own counsel and cogitations.

Hence, if we should demand of you that you would determine for us, the times in which, the persons to whom, and the manner in which, the truth is to be spoken, when would you come to an end? The world would sooner compute the termination of time and its own end, than you would settle upon any one certain rule. In the meantime, where would remain the duty of teaching? Where that of teaching the soul? And how could you, who know nothing of the nature of persons, times, and manner, determine upon any rule at all? And even if you should know them perfectly, yet you could not know the hearts of men. Unless, with you, the manner, the time, and the person be this: — teaching the truth so, that the Pope be not indignant, Caesar be not enraged, and that many be not offended and made worse! But what kind of counsel this is, you have seen above. — I have thus rhetorically figured away in these vain words, lest you should appear to have said nothing at all.

How much better is it for us wretched men to ascribe unto God, who knoweth the hearts of all men, the glory of determining the manner in which, the persons to whom, and the times in which the truth is to be spoken. For He knows what is to be spoken to each, and when, and how it is to be spoken. He then, determines that His Gospel which is necessary unto all, should be confined to no place, no time; but that it should be preached unto all, at all times and in all places. And I have already proved, that those things which are handed down to us in the Scriptures, are such, that they are quite plain and wholesome, and of necessity to be proclaimed abroad; even as you yourself determined in your Paraclesis was right to be done; and that, with much more wisdom than you advise now. But let those who would not that souls should be redeemed, such as the Pope and his adherents — let it be left to them to bind the Word of God, and hinder men from life and the kingdom of heaven, that they might neither enter in themselves nor suffer others to enter: — to whose fury you, Erasmus, by this advice of yours, are perniciously subservient.