theologico-political treatise p3(神学与政治专题研究3)-第2节
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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。
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（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 now quote。
（41） As we have seen that the Apostles wrote their Epistles solely by
the light of natural reason； we must inquire how they were enabled to
teach by natural knowledge matters outside its scope。 （42） However； if we
bear in mind what we said in Chap。 VII。 of this treatise our difficulty will
vanish： for although the contents of the Bible entirely surpass our
understanding； we may safely discourse of them； provided we assume
nothing not told us in Scripture： by the same method the Apostles； from
what they saw and heard； and from what was revealed to them； were
enabled to form and elicit many conclusions which they would have been
able to teach to men had it been permissible。
（43） Further； although religion； as preached by the Apostles； does not
come within the sphere of reason； in so far as it consists in the narration of
the life of Christ； yet its essence； which is chiefly moral； like the whole of
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Christ's doctrine； can readily； be apprehended by the natural faculties of
all。
（44） Lastly； the Apostles had no lack of supernatural illumination for
the purpose of adapting the religion they had attested by signs to the
understanding of everyone so that it might be readily received； nor for
exhortations on the subject： in fact； the object of the Epistles is to teach
and exhort men to lead that manner of life which each of the Apostles
judged best for confirming them in religion。 （45） We may here repeat our
former remark； that the Apostles had received not only the faculty of
preaching the history； of Christ as prophets； and confirming it with signs；
but also authority for teaching and exhorting according as each thought
best。 （46） Paul （2 Tim。 i：11）； 〃Whereunto I am appointed a preacher； and
an apostle； and a teacher of the Gentiles；〃 and again （I Tim。 ii：7）；
〃Whereunto I am ordained a preacher and an apostle （I speak the truth in
Christ and lie not）； a teacher of the Gentiles in faith and verity。〃 （47） These
passages； I say； show clearly the stamp both of the apostleship and the
teachership： the authority for admonishing whomsoever and wheresoever
he pleased is asserted by Paul in the Epistle to Philemon； v：8： 〃Wherefore；
though I might be much bold in Christ to enjoin thee that which is
convenient； yet；〃 &c。； where we may remark that if Paul had received
from God as a prophet what he wished to enjoin Philemon； and had been
bound to speak in his prophetic capacity； he would not have been able to
change the command of God into entreaties。 （48） We must therefore
understand him to refer to the permission to admonish which he had
received as a teacher； and not as a prophet。 （49） We have not yet made it
quite clear that the Apostles might each choose his own way of teaching；
but only that by virtue of their Apostleship they were teachers as well as
prophets； however； if we call reason to our aid we shall clearly see that an
authority to teach implies authority to choose the method。 （50） It will
nevertheless be； perhaps； more satisfactory to draw all our proofs from
Scripture； we are there plainly told that each Apostle chose his particular
method （Rom。 xv： 20）： 〃Yea； so have I strived to preach the gospel； not
where Christ was named； lest I should build upon another man's
foundation。〃 （51） If all the Apostles had adopted the same method of
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teaching； and had all built up the Christian religion on the same foundation；
Paul would have had no reason to call the work of a fellow…Apostle
〃another man's foundation；〃 inasmuch as it would have been identical with
his own： his calling it another man's proved that each Apostle built up h
