5. In the fifth place, _that the supreme authority may be divided_, is a most fatal opinion to all commonweals. But diverse men divide it diverse ways. For some divide it, so as to grant a supremacy to the civil power in matters pertaining to peace and the benefits of this life; but in things concerning the salvation of the soul they transfer it on others. Now, because justice is of all things most necessary to salvation, it happens that subjects measuring justice, not as they ought, by the civil laws, but by the precepts and doctrines of them who, in regard of the magistrate, are either private men or strangers, through a superstitious fear dare not perform the obedience due to their princes; through fear falling into that which they most feared. Now what can be more pernicious to any state, than that men should, by the apprehension of everlasting torments, be deterred from obeying their princes, that is to say, the laws; or from being just? There are also some, who divide the supreme authority so as to allow the power of war and peace unto one whom they call a _monarch_; but the right of raising money they give to some others, and not to him. But because monies are the sinews of war and peace, they who thus divide the authority, do either really not divide it at all, but place it wholly in them in whose power the money is, but give the name of it to another: or if they do really divide it, they dissolve the government. For neither upon necessity can war be waged, nor can the public peace be preserved without money. [Sidenote: That faith and holiness are not acquired by study and reason, but are ever supernaturally infused and inspired, is a seditious opinion.] 6. It is a common doctrine, _that faith and holiness are not acquired by study and natural reason, but are always supernaturally infused and inspired into men_. Which, if it were true, I understand not why we should be commanded to give an account of our faith; or why any man, who is truly a Christian, should not be a prophet; or lastly, why every man should not judge what is fit for him to do, what to avoid, rather out of his own inspiration, than by the precepts of his superiors or right reason. A return therefore must be made to the private knowledge of _good_ and _evil_; which cannot be granted without the ruin of all governments. This opinion hath spread itself so largely through the whole Christian world, that the number of apostates from natural reason is almost become infinite. And it sprang from sick-brained men, who having gotten good store of holy words by frequent reading of the Scriptures, made such a connexion of them usually in their preaching, that their sermons, signifying just nothing, yet to unlearned men seemed most divine. For he whose nonsense appears to be a divine speech, must necessarily seem to be inspired from above.