Hobbes - Leviathan.pdf

three different times and occasions. To conclude, the doctrine of
the Trinity, as far as can be gathered directly from the Scripture, is
in substance this: that God, who is always one and the same, was the
person represented by Moses; the person represented by his Son
incarnate; and the person represented by the Apostles. As
represented by the Apostles, the Holy Spirit by which they spoke is
God; as represented by His Son, that was God and man, the Son is
that God; as represented by Moses and the high priests, the Father,
that is to say, the Father of our Lord Jesus Christ, is that God: from
whence we may gather the reason those names Father, Son, and Holy
Spirit, in the signification of the godhead, are never used in the Old
Testament: for they are persons, that is, they have their names from
representing; which could not be till diverse men had represented
God's person in ruling or in directing under Him.
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* Luke, 5. 11
*(2) Acts, 1. 21, 22
*(3) Ibid., 1. 8
*(4) Ibid., 1. 10
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Thus we see how the power ecclesiastical was left by our Saviour
to the Apostles; and how they were (to the end they might the better
exercise that power) endued with the Holy Spirit, which is therefore
called sometimes in the New Testament paracletus, which signifieth
an assister, or one called to for help, though it be commonly
translated a comforter. Let us now consider the power itself, what
it was, and over whom.
Cardinal Bellarmine, in his third general controversy, hath
handled a great many questions concerning the ecclesiastical power
of the Pope of Rome, and begins with this, whether it ought to be
monarchical, aristocratical, or democratical. All which sorts of power
are sovereign and coercive. If now it should appear that there is no
coercive power left them by our Saviour, but only a power to
proclaim the kingdom of Christ, and to persuade men to submit
themselves there unto; and, by precepts and good counsel, to teach
them that have submitted what they are to do, that they may be
received into the kingdom of God when it comes; and that the Apostles,
and other ministers of the Gospel, are our schoolmasters, and not
our commanders, and their precepts not laws, but wholesome counsels;
then were all that dispute in vain.
I have shown already, in the last chapter, that the kingdom of
Christ is not of this world: therefore neither can his ministers,
unless they be kings, require obedience in his name. For if the
Supreme King have not his regal power in this world; by what authority
can obedience be required to his officers "As my Father sent me,"
so saith our Saviour, "I send you."* But our Saviour was sent to
persuade the Jews to return to, and to invite the Gentiles to receive,
the kingdom of his Father, and not to reign in majesty, no not as
his Father's lieutenant till the day of judgement.
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* John, 20. 21
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The time between the ascension and the general resurrection is
called, not a reigning, but a regeneration; that is, a preparation
of men for the second and glorious coming of Christ at the day of
judgement, as appeareth by the words of our Saviour, "You that have
followed me in the regeneration, when the Son of man shall sit in