XII. Furthermore, all these things, to build Castles, Houses, Temples; to move, carry, take away mighty weights; to send securely over Seas; to contrive engines, serving for all manner of uses; to be well acquainted with the face of the whole world, the Courses of the Starres, the seasons of the yeare, the accounts of the times, and the nature of all things; to understand perfectly all naturall and civill Rights; and all manner of Sciences, which (comprehended under the Title of Philosophy) are necessary partly to live, partly to live well; I say, the understanding of these (because CHRIST hath not delivered it) is to be learnt from reasoning, that is to say by ****** necessary consequences, having first taken the beginning from experience. But mens reasonings are sometimes right, sometimes wrong, and consequently that which is concluded, and held for a truth, is sometimes truth, sometimes errour. Now, errours even about these Philosophicall points doe sometimes publique hurt, and give occasions of great seditions, and injuries: It is needfull therefore, as oft as any controversie ariseth in these matters contrary to publique good, and common Peace, that there be some body to judge of the reasoning, that is to say, whether that which is inferred, be rightly inferred or not, that so the controversie may be ended. But there are no rules given by CHRIST to this purpose; neither came he into the world to teach Logick. It remaines therefore that the Iudges of such controversies be the same with those whom God by nature had instituted before, namely those who in each City are constituted by the Soveraign. Moreover, if a controversie be raised of the accurate and proper signification (i.e.) the definition of those names or appellations which are commonly us'd, in so much as it is needfull for the peace of the City, or the distribution of right, to be determin'd, the determination will belong to the City; for men by reasoning doe search out such kind of definitions in their observation of diverse conceptions, for the signification whereof, those appellations were us'd at divers times, and for divers causes. But the decision of the question whether a man doe reason rightly, belongs to the City. For Example. If a woman bring forth a Child of an unwonted shape, and the Law forbid to kill a man, the question is, whether the Childe be a man. It is demanded therefore what a man is. No man doubts, but the City shall judge it, and that without taking an account of Aristotles definition, that man is a rationall Creature. And these things (namely Right, Politie, and naturall Sciences) are Subjects concerning which CHRIST denies that it belongs to his Office to give any Praecepts, or teach any thing, beside this onely, that in all Controversies about them, every single Subject should obey the Lawes, and determinations of his City. Yet must we remember this, that the same Christ as God could not onely have taught, but also commanded what he would.
XIII. The summe of our Saviours Office was to teach the way, and all the meanes of Salvation, and aeternall life; but Iustice and civill obedience, and observation of all the naturall Lawes is one of the meanes to Salvation. Now these may be taught two wayes; one, as Theorems by the way of naturall reason, by drawing Right and the natural Lawes from humane Principles, and contracts; and this Doctrine thus deliver'd is subject to the censure of civill powers: The other, as Lawes, by divine authority, in shewing the will of God to be such; and thus to teach, belongs onely to him to whom the Will of God is supernaturally knowne, that is to say, to Christ. Secondly, it belong'd to the Office of Christ to forgive sinnes to the Penitent, for that was necessary for the Salvation of men who had already sinn'd; neither could it be done by any other; for remission of sinnes followes not Repentance naturally, (as a Debt) but it depends (as a free gift) on the will of God supernaturally to be reveal'd. Thirdly, it belongs to the Office of Christ to teach all those Commandements of God, whether concerning his worship, or those points of faith which cannot be understood by naturall reason, but onely by revelation; of which nature are those that he was the Christ; that his Kingdome was not terrestriall, but celestiall; that there are rewards, and punishments after this life; that the soule is immortall; that there should be such, and so many Sacraments, and the like.
XIV. From what hath beene sayed in the foregoing Chapter, it is not hard to distinguish betweene things Spirituall, and Temporall. For since by Spirituall, those things are understood which have their foundation on the authority, and Office of CHRIST, and unlesse CHRIST had taught them, could not have beene known; and all other things are temporall; it followes, that the definition, and determination of whats just, and unjust, the cognizance of all controversies about the meanes of Peace, and publique defence, and the Examination of doctrines, and books in all manner of rationall science, depends upon the temporall Right. But those which are mysteries of faith, depending on CHRIST his word, and authority onely, their judgements belong to spirituall Right. But it is reasons inquisition, and pertaines to temporall Right to define what is spirituall, and what temporall, because our Saviour hath not made that distinction; For although Saint Paul in many places distinguish betweene spirituall things, and carnall things, and calls those things spirituall, which are of the spirit, to wit, the word of wisdome, the word of knowledge, faith, the gift of healing, the working of miracles, Prophesie, divers kindes of tongues, interpretation of tongues, Rom. 8. 5. 1 Cor. 12. 8, 9. All supernaturally inspired by the Holy Ghost, and such as the carnall man understands not, but he only who hath known the mind of CHRIST, 2. Cor. 2. 14, 15, 16.
And those things carnall which belong to worldly wealth, Rom. 15.
