14. From what hath been said in the foregoing chapter, it is not hard to distinguish between things _spiritual_ and _temporal_. For since by _spiritual_, those things are understood, which have their foundation on the authority and office of Christ, and, unless Christ had taught them, could not have been known; and all other things are temporal; it follows, that the definition and determination of what is _just_ and _unjust_, the cognizance of all controversies about the _means of peace_ and _public defence_, and the examination of doctrines and books in all manner of _rational science_, depends upon _the temporal right_; but those which are _mysteries of faith_, depending on Christ’s word and authority only, their judgments belong to _spiritual right_. But it is reason’s inquisition, and pertains to _temporal right_ to define what is _spiritual_, and what _temporal_; because our Saviour hath not made that distinction. For although St. Paul in many places distinguish between _spiritual_ things and _carnal_ things; and call (Rom. viii. 5: 1 Cor. xii. 8-10) those things _spiritual_, which are of the _spirit_, to wit, the _word of wisdom_, _the word of knowledge_, _faith_, _the gift of healing_, _the working of miracles_, _prophecy_, _divers kind of tongues_, _interpretation of tongues_; all supernaturally inspired by the Holy Ghost, and such as the _carnal_ man understands not, but he only who hath known the mind of Christ (2 Cor. ii. 14-16); and those things _carnal_, which belong to worldly wealth (Rom. xv. 27); and the men _carnal men_ (1 Cor. iii. 1-3): yet hath he not defined, nor given us any rules whereby we may know what proceeds from natural reason, what from supernatural inspiration. [Sidenote: The word of God many ways taken.]