Sect. III: — Now I come to the next head, which is connected with this; where you make a “distinction between the Christian doctrines,” and pretend that some are necessary, and some not necessary.” You say, that “some are abstruse, and some quite clear.” Thus you merely sport the sayings of others, or else exercise yourself, as it were, in a rhetorical figure. And you bring forward, in support of this opinion, that passage of Paul, Rom xi. 33, “O the depth of the riches both of the wisdom and goodness of God!” And also that of Isaiah xl. 13, “Who hath holpen the Spirit of the Lord, or who hath been His counselor?”

You could easily say these things, seeing that, you either knew not that you were writing to Luther, but for the world at large, or did not think that you were writing against Luther: whom, however, I hope you allow to have some acquaintance with, and judgment in, the Sacred Writings. But, if you do not allow it, then, behold, I will also twist things thus. This is the distinction which I make; that I also may act a little the rhetorician and logician — God, and the Scripture of God, are two things; no less so than God, and the Creature of God. That there are in God many hidden things which we know not, no one doubts: as He himself saith concerning the last day: “Of that day knoweth no man but the Father.” (Matt. xxiv. 36.) And (Acts i. 7.) “It is not yours to know the times and seasons.” And again, “I know whom I have chosen,” (John xiii. 18.) And Paul, “The Lord knoweth them that are His,” (2 Tim. ii. 19.). And the like.

But, that there are in the Scriptures some things abstruse, and that all things are not quite plain, is a report spread abroad by the impious Sophists by whose mouth you speak here, Erasmus. But they never have produced, nor ever can produce, one article whereby to prove this their madness. And it is with such scare-crows that Satan has frightened away men from reading the Sacred Writings, and has rendered the Holy Scripture contemptible, that he might cause his poisons of philosophy to prevail in the church. This indeed I confess, that there are many places in the Scriptures obscure and abstruse; not from the majesty of the thing, but from our ignorance of certain terms and grammatical particulars; but which do not prevent a knowledge of all the things in the Scriptures. For what thing of more importance can remain hidden in the Scriptures, now that the seals are broken, the stone rolled from the door of the sepulchre, and that greatest of all mysteries brought to light, Christ made man: that God is Trinity and Unity: that Christ suffered for us, and will reign to all eternity? Are not these things known and proclaimed even in our streets? Take Christ out of the Scriptures, and what will you find remaining in them?

All the things, therefore, contained in the Scriptures; are made manifest, although some places, from the words not being understood, are yet obscure. But to know that all things in the Scriptures are set in the clearest light, and then, because a few words are obscure, to report that the things are obscure, is absurd and impious. And, if the words are obscure in one place, yet they are clear in another. But, however, the same thing, which has been most openly declared to the whole world, is both spoken of in the Scriptures in plain words, and also still lies hidden in obscure words. Now, therefore, it matters not if the thing be in the light, whether any certain representations of it be in obscurity or not, if, in the mean while, many other representations of the same thing be in the light. For who would say that the public fountain is not in the light, because those who are in some dark narrow lane do not see it, when all those who are in the Open market place can see it plainly?