Power over his Subjects.  For as I have proved before, Soveraigns are supreme Teachers (in generall) by their Office and therefore oblige themselves (by their Baptisme) to teach the Doctrine of Christ:  And when they suffer others to teach their people, they doe it at the perill of their own souls; for it is at the hands of the Heads of Families that God will require the account of the instruction of his Children and Servants.  It is of Abraham himself, not of a hireling, that God saith (Gen. 18.19) “I know him that he will command his Children, and his houshold after him, that they keep the way of the Lord, and do justice and judgement.

The fourth place is that of Exod. 28.30.  “Thou shalt put in the Breastplate of Judgment, the Urim and the Thummin:”  which hee saith is interpreted by the Septuagint, delosin kai aletheian, that is, Evidence and Truth:  And thence concludeth, God had given Evidence, and Truth, (which is almost infallibility,) to the High Priest.  But be it Evidence and Truth it selfe that was given; or be it but Admonition to the Priest to endeavour to inform himself cleerly, and give judgment uprightly; yet in that it was given to the High Priest, it was given to the Civill Soveraign:  For next under God was the High Priest in the Common-wealth of Israel; and is an argument for Evidence and Truth, that is, for the Ecclesiasticall Supremacy of Civill Soveraigns over their own Subjects, against the pretended Power of the Pope.  These are all the Texts hee bringeth for the Infallibility of the Judgement of the Pope, in point of Faith.

Texts For The Same In Point Of Manners For the Infallibility of his Judgment concerning Manners, hee bringeth one Text, which is that of John 16.13.  “When the Spirit of truth is come, hee will lead you into all truth” where (saith he) by All Truth, is meant, at least, All Truth Necessary To Salvation.  But with this mitigation, he attributeth no more Infallibility to the Pope, than to any man that professeth Christianity, and is not to be damned:  For if any man erre in any point, wherein not to erre is necessary to Salvation, it is impossible he should be saved; for that onely is necessary to Salvation, without which to be saved is impossible.  What points these are, I shall declare out of the Scripture in the Chapter following.  In this place I say no more, but that though it were granted, the Pope could not possibly teach any error at all, yet doth not this entitle him to any Jurisdiction in the Dominions of another Prince, unlesse we shall also say, a man is obliged in conscience to set on work upon all occasions the best workman, even then also when he hath formerly promised his work to another.

Besides the Text, he argueth from Reason, thus, If the Pope could erre in necessaries, then Christ hath not sufficiently provided for the Churches Salvation; because he hath commanded her to follow the Popes directions.  But this Reason is invalid, unlesse he shew when, and where Christ commanded that, or took at all any notice of a Pope:  Nay granting whatsoever was given to S. Peter was given to the Pope; yet seeing there is in the Scripture no command to any man to obey St. Peter, no man can bee just, that obeyeth him, when his commands are contrary to those of his lawfull Soveraign.