A Theologico-Political Treatise part 3 | Page 5

that we might prove in similar fashion that the
Apostles did not preach as prophets, for they did not go to particular
places, as the prophets did, by the command of God. (26) We read in
the Old Testament that Jonah went to Nineveh to preach, and at the
same time that he was expressly sent there, and told that he most preach.
(27) So also it is related, at great length, of Moses that he went to Egypt
as the messenger of God, and was told at the same time what he should
say to the children of Israel and to king Pharaoh, and what wonders he
should work before them to give credit to his words. (28) Isaiah,
Jeremiah, and Ezekiel were expressly commanded to preach to the
Israelites. Lastly, the prophets only preached what we are assured by
Scripture they had received from God, whereas this is hardly ever said
of the Apostles in the New Testament, when they went about to preach.
(29) On the contrary, we find passages expressly implying that the
Apostles chose the places where they should preach on their own
responsibility, for there was a difference amounting to a quarrel
between Paul and Barnabas on the subject (Acts xv:37, 38). (30) Often
they wished to go to a place, but were prevented, as Paul writes, Rom.
i:13, "Oftentimes I purposed to come to you, but was let hitherto;" and
in I Cor. xvi:12, "As touching our brother Apollos, I greatly desired
him to come unto you with the brethren, but his will was not at all to
come at this time: but he will come when he shall have convenient
time."
(31) From these expressions and differences of opinion among the
Apostles, and also from the fact that Scripture nowhere testifies of them,
as of the ancient prophets, that they went by the command of God, one
might conclude that they preached as well as wrote in their capacity of
teachers, and not as prophets: but the question is easily solved if we
observe the difference between the mission of an Apostle and that of an
Old Testament prophet. (32) The latter were not called to preach and

prophesy to all nations, but to certain specified ones, and therefore an
express and peculiar mandate was required for each of them; the
Apostles, on the other hand, were called to preach to all men absolutely,
and to turn all men to religion. (33) Therefore, whithersoever they went,
they were fulfilling Christ's commandment; there was no need to reveal
to them beforehand what they should preach, for they were the
disciples of Christ to whom their Master Himself said (Matt. X:19, 20):
"But, when they deliver you up, take no thought how or what ye shall
speak, for it shall be given you in that same hour what ye shall speak."
(34) We therefore conclude that the Apostles were only indebted to
special revelation in what they orally preached and confirmed by signs
(see the beginning of Chap. 11.); that which they taught in speaking or
writing without any confirmatory signs and wonders they taught from
their natural knowledge. (See I Cor. xiv:6.) (35) We need not be
deterred by the fact that all the Epistles begin by citing the imprimatur
of the Apostleship, for the Apostles, as I will shortly show, were
granted, not only the faculty of prophecy, but also the authority to teach.
(36) We may therefore admit that they wrote their Epistles as Apostles,
and for this cause every one of them began by citing the Apostolic
imprimatur, possibly with a view to the attention of the reader by
asserting that they were the persons who had made such mark among
the faithful by their preaching, and had shown bv many marvelous
works that they were teaching true religion and the way of salvation.
(37) I observe that what is said in the Epistles with regard to the
Apostolic vocation and the Holy Spirit of God which inspired them, has
reference to their former preaching, except in those passages where the
expressions of the Spirit of God and the Holy Spirit are used to signify
a mind pure, upright, and devoted to God. (38) For instance, in 1 Cor.
vii:40, Paul says: But she is happier if she so abide, after my judgment,
and I think also that I have the Spirit of God." (39) By the Spirit of God
the Apostle here refers to his mind, as we may see from the context: his
meaning is as follows: "I account blessed a widow who does not wish
to marry a second husband; such is my opinion, for I have settled to
live unmarried, and I think that I am blessed." (40) There are other
similar passages which I need not