IT is cleere , and out of all question ( noble Lords , and worthy Gentlemen ) that the one side , namely , either the Protestants , or , the Papists , be , and must needs be , mightily mistaken , and strongly deluded ; whilst they be both so confident , and yet so contradictorie and repugnant in their severall Religions & opinions : but where , and on which side , this strong Delusion is , 2. Thess. 2.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S. Paul hath foretold long agon , and it will hereafter be more fully declared . In the meane time , some peradventure will take exception to this Work , for that it is not done by a professed Divine , but by one of another profession : Indeed , I must confesse , that in respect of learning , and all other abilities , and conveniences , it might , by manie degrees , have beene much better performed by such a one , then by mee , who am the meanest of manie thousands . For which cause it was , that I sollicited , and that verie earnestly , a learned professed Divine of my acquaintance , to have undertaken the Worke ; but Hee whom I thus requested , finding himselfe to be otherwise much busied and employed , had no leisure to intend it : by reason whereof , the burthen of it then returned and rested upon my weake selfe . Howbeit , as I presume nothing of my selfe ( for neither is there anie cause I should ) so neither doe I distrust or despaire of the strength of the Almightie : whose direction and assistance I therefore most humbly implore to enable mee , in this so weighty a businesse , wherein I am , otherwise , of my selfe , utterly unable , and altogether defective .

Now then , howsoever it is granted , that it might have beene much better done by a learned professed Divine : yet thereupon it followeth not , that therefore it is either unlawfull or unbeseeming Mee , or a man of another profession , to intermeddle in it . For , first , it is well knowne that manie ( with whom neverthelesse I neither doe , nor is it meet I should , compare my selfe ) have written , and that verie commendably , even concerning Divinitie , who were themselves no professed Divines . Secondly , I must crave leave to say , that I find not Popery , how subtill or sophisticall soever it be , to be of anie such puissance , but that a man of meane learning , armed with the strength of the divine Scriptures , may easily ruinate and overturne it . Thirdly , those that oppugne the Religion , & His Majesties Supremacie , what doe they else but oppugne therewithall ( as they must needs , at least inclusively ) the Lawes and Statutes of the Kingdome , whereby they are both established ? And what reason then , can bee shewed , why hee that is a Lawyer by profession , may not defend and maintaine the Lawes and Statutes of the Realme , in those two great points especially , wherein they be so unjustly and causelessely oppugned ? But when I consider my selfe further to be a servant ( though unworthy ) to his most excellent Majestie , and that in so high and eminent a Court as His Maiesties Bench is ; beside my profession , the duetie of my place also tyeth mee to defend his Maiesties Supremacie , as being a thing properly app●rtayning to his verie Crowne and Regall dignitie . And doth not , moreover , the Oath of Supremacy to His Majestie , which I have taken , necessarily binde mee hereunto ? Yea even for this verie cause , that I am a subiect to his Maiestie , though there were no other reason , doe I hold my selfe in duetie , tyed , to my power , to uphold and maintain that his Regall Supremacie . For if everie good childe will maintaine the right and Authoritie of his Father , and everie good servant the right and Authoritie of his Lord and Master , ought not everie good subiect to maintaine the right and Authoritie of his Soveraigne Lord and King ? And as touching the Religion , if there were no other reason but this , that I am a Christian by profession ( though no professed Divine ) doe I hold it for that verie cause , not onely well beseeming mee , but my duetie likewise , according to such measure of knowledge and abilitie as God hath given mee , to defend and maintaine the true and Christian Religion I professe , against that which is untruly called the Christian and Catholike , and is , indeed the false , erroneous , and Antichristian . For whereas some have a conceit , that not Lay men at all , but Clergie men only , and such as be of the Ecclesiastical Ministerie , should meddle with the Scriptures , and matters of Religion , it appeareth to be a verie vaine conceit , and an untrue opinion : because S. Paul directly requireth , even of Lay Christians ( as well as of others ) that the Word of Christ should Dwell in them , Coloss. 3.16 . and that not poorely , or in a small or slender measure , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , richly , plentifully , Primas . in hunc locum . Heb. 5.12 . Heb. 3.13 . Rom. 15.14 . 1. Thess. 5 11. or abundantly . Whereupon Primasius saith , that , Hence wee learne , that the Lay people ought to have the knowledge of the Scriptures , and to teach one another , not onely sufficiently , but also abundantly . And therefore are they further expressely charged , to admonish , exhort , and edifie one another : Iude vers. 3. yea , to contend , and not onely to contend , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , earnestly to contend for that faith which was once given unto the Saints . And doth not God himselfe also command thus ? Thou shalt not hate thy brother in thy heart , Levit. 19.17 . but Thou shalt in anie wise rebuke thy neighbour , and not suffer sinne to be upon him . Agreeably wherunto , would not S. Iames likewise have all Christians to labour the conversion of such as be in error , and goe astray ? telling them for their better encouragement in this matter , that , if any doe erre from the truth , Iam. 5.19 , 20. and another convert him , let such a one know , that he which converteth a sinner from the error of his way , shall save a soule from death , and cover a multitude of sinnes . You see then what duties , in respect of the good of others , as well as of himselfe , be required even of a lay person , in matters concerning God and his religion . And indeede , verie strange it were , if lay Christians should be tyed in charitie to take care of mens bodies , and yet should in no sort be permitted to have anie care , or to shew anie Christian charitie or affection , in respect of their soules , and the good and safetie of them . It is true , that no man may take upon him the office and function of Bishops , Pastors , or other Ministers of the Word , without a lawfull calling or ordination first had and obtayned : but although a lay man may not therfore preach , minister the sacraments , nor do anie such acts as be proper and peculiar to those that be Ecclesiasticall Ministers , yet in such things as be not proper and peculiar unto them , but be acts and duties common with them , to other Christians , a Lay man may lawfully intermeddle . It is likewise true , that the knowledge of Gods Word ( and consequently of Divinitie ) doth in a more exact , and more plentiful , and fuller maner and measure , and chiefly , belong to those that be professed Divines and of the Ecclesiasticall Ministery : but thereupon it followeth not , that therefore it belongeth onely to them . As also , although those of the Ecclesiasticall Ministery , are to teach and instruct the Lay people out of the Scriptures , and that the Lay people are to learne what they rightly teach from thence : yet neither doth it thereupon follow , nor is that anie argument , or impediment , but that the Lay people may neverthelesse reade , and get knowledge in the Scriptures , and thereout learne what good they can also , even by their owne industry , diligence , and endevour . We reade of Aquila , and Priscilla his wife , that they were by their Trade , Tentmakers : and that Apollos was a man eloquent and mightie in the Scripture● ▪ yet so skilfull , learned & expert were those two , Act. 18.2 , 3.24 , 25 , 26. name●ly , not onely Aquila , but Priscilla also his wife , in the Word of God , as that they tooke unto them the same Apollos , and expounded unto him The Way of God more perfectly . All men know , that Kings , Princes , and such like civill Magistrates , be none of that Order of the Ecclesiasticall Ministery , and yet of them it is specially required , that they reade the Scriptures & Book of God , and that they be verie diligent and conversant in it . For God expressely requireth of a King , Deut. 17 , 18 , 19 , 20. that , When hee shall sit upon the Throne of his Kingdome , He get him the Book of his Law , and chargeth him to reade therein , all the Dayes of his Life , that he may learne to feare the Lord his God , and to Keepe All his Words and ordinances , not turning from them , eyther to the right hand or to the left : That so he may prolong his Dayes in his Kingdome , Hee and his Sonnes after him . And to Iosuah , a civill Magi●●●ate , hee likewise giveth this charge and commandement , saying : Let not This Booke of the Law , depart out of thy mouth , but Meditate therein Day and Night , that thou maist Observe and Doe according to All that is written therein : Iosh. 1.8 . for then shalt thou make thy Way prosperous , and then shalt thou have good successe . Was not the Treasurer to Candace ( Queene of the Ethiopians ) also a Lay man , Act. 8.27 , 28 , 29 , 30. &c. and not of the Order of the Ecclesiasticall Ministerie ? and yet did he reade Esaias the Prophet , ( which is a part of the holy Scriptures ) as hee was returning homeward , and sitting in his Chariot , and was in no sort reproved for the same , but well allowed therein , and had a blessing therupon sent unto him from God . Is it not likewise recorded of those noble Christians at Berea , to their great honour , that they received the Word of God with all readinesse of minde , Act. 17.11 . quotidie scrutantes Scripturas , searching the Scriptures Daily ? And were not Lay persons also comprised amongst those to whom Christ Iesus himselfe said thus ? Scrutamini Scripturas : Ioh. 5.39 . Search the Scriptures . Yea , doth not God himselfe further give a direct commandement that the Booke of his Law , and of the Religion and ordinances therein conteyned , Deu. 31.11 , 12. ●3 . Et Iosh. 8.34 , 35. should be read , published and made knowne to All , even to Men , Women , and Children ? And doth hee not moreover say , of that his Word , commandements , and ordinances , in this sort ? They shall be in thy heart : Deut. 6.6 , 7. and thou shalt teach them diligently unto thy children : and shalt talke of them , when thou sittest in thine house , and when thou walkest by the way , and when thou liest downe , and when thou risest up . Yea , is he not pronounced blessed , Psal. 1.2 . that hath his delight in the Law of the Lord , and that doth meditate therin Day & Night ? Timothy , even whilst he was a childe , was conversant in this Booke of God , the holy Scriptures : for so S. Paul expresly testifies of him , 2. Tim 3 14 , 15 , 16 , 17. that he knew the holy Scriptures of a childe , and for his further encouragement therein , saith , that those holy Scriptures be able to make him Wise unto Salvation . S. Iohn also writeth one of his Epistles ( which is a part of the sacred and canonical Scriptures ) expressely and by name , The second Epistle of S. Iohn , vers. 1. to an elect Lady and her children : which hee would never have done , if it had not beene both lawfull and laudable , even for women and children also that be of capacitie , as well as for others , to reade the Scriptures , and to know them . How shall a young man clense his Way ? Psal. 119 9. even by taking heed thereunto according to Gods Word , saith the Psalmist . According whereunto , it is againe required of all , Eccles. 12.1 . that they remember their Creator in the dayes of their youth . Origen also , from his childehood was taught in the Scriptures , Euseb. lib. 6. cap. 3. and learned them without Booke , and questioned with his father , Leonides , an holy Martyr ( who ioyed therin ) about the difficult sentences of the same . Macrina , S. Basils Nurse , likewise taught him the Scriptures , Basil. epist. 74 ▪ of a childe . And S. Hierome writeth of Paula a Gentlewoman , how shee set her maides to learne the Scriptures . Yea , manie of his writings be directed to women , commending their diligence and labour in the Scriptures , and encouraging them therein , as namely to Paula , Eustochium , Salvina , Celantia , &c. Theodoret also testifieth of the Christians that lived in those ancient times , thus : Theodor. de curand . Graecorum affect . lib 5. You shall everie where see ( saith he ) these points of our faith to be knowne and understood , not onely by such as be Teachers in the Church , but even by Coblers , and Smiths , and Websters , and all kinde of Artificers . Yea , all our women , not onely they which are Booke-learned , but they also that get their living with their Needle : yea , ●●●id-servants , and waiting women , and not citizens onely , but husbandmen also of the countrey , be verie skilful in these things . Yea , you may heare amongst us , Ditchers , and Neatheards , and Wood-setters , discoursing of the Trinitie , and of the creation &c. S. Chrysostome likewise exhorteth all sorts of men , Chrysost in Gen. hom 7. to reade the Scriptures , and to call their neighbours to the hearing of them . Hee also taketh away the vaine pretences and excuses of them , In Gen hom. 21 who alledged that they were secular and Lay men , and had wife , children , and family to looke to , and desireth them that they would not so deceive themselves , saying : that They which be entangled with such cares , have the more need to seeke remedie by reading the holy Scriptures . Comment ▪ in Matth hom. 2. In Epist. ad Heb Hom. 17. Againe , he saith : It is no excuse , but a fault , to say , I have not read what S. Paul saith . And therefore hee saith further : Audite , obsecro , seculares omnes &c. Heare , I beseech you , all yee that be secular or lay-men : provide you Bibles , In Epist. ad Coloss. Hom. 9. which be medicines of the soule : if you will nothing else , yet , at least wise , get the New Testament , the Apostle , the Acts , the Gospels , which be continuall and diligent Teachers . It is then more then manifest , that the reading , searching , and knowledge of the Divine Scriptures , is permitted and belongeth not only to those that be of the Order of the Ecclesiasticall Ministerie , but even to those also that be not of that Order : as namely , to Kings , Princes , civill Magistrates , to old , to yong , Coloss 3.16 . Hebr 5.12 . Heb , 3.13 . Rom 15.14 . 1. Thess. 5.11 . Levit. 19.17 . Iam. 5.19 , 20. to men , to women , to children , and generally to all sorts of people , and that to this end , to benefite others , aswell as themselves , as they shall be able . For , as God giveth not worldly wealth or earthly blessings and gifts , to anie man for his owne private use and behoofe onely , but that he should communicate and distribute of the same unto others : so neither doth hee give his spirituall gifts or graces to anie , to hide or keepe the● only to himselfe , but to extend and impart them to the profit also of others . Luk. 8.16 . As likewise no man lighteth a candle , to put it under a bushell , but on a candlestick , that it may give light to others that be in the house , aswell as to himselfe . Yea , the manifestation of the Spirit is given to everie one , to this verie end , 1. Cor 12.7 . to profit others withall aswell as himselfe , as S. Paul again directly teacheth . Although then everie man cannot be a professed Divine , yet it is evident , that eveey man ought to be a professed Christian . Yea , Whosoever shall be ashamed of mee and of my words ( saith Christ ) of him shall the Sonne of man be ashamed , when he shall come in his own glory , Luke 9 26. and in the glorie of his Father , and of the holy Angells . And S. Paul saith likewise , that , With the heart man beleeveth unto righteousnesse , Rom. 10.10 . and with the mouth confesseth unto salvation . So that we must not onely beleeve in Christ with our heart , but wee must also confesse or professe him and his religion , with our mouth , and ( which is yet more ) we must practise Christianitie in our lives and conversations , and endevour also so much as in us lyeth , to have the same observed and practised by others . Wherein there is no cause to feare those proverbes , of , Ne sutor ultra crepidam , and , Tractant fabrilia fabri , and such like , which cannot here be rightly used or applied : because the knowledge of God , and of his Word and Religion , is not like the case of other arts , sciences , trades , and occupations in the world , but is a thing to be learned and professed by all sorts of people , of what worldly calling or profession soever they be , as now I trust you sufficiently perceive .

But consider yet further , by the controversies that are betweene the Protestants and the Papists , how much even the learned professed Divines themselves , be divided in opinions : In this case , what shall we doe that be Lay-men ? shall wee bee of no religion , untill these be agreed ? But when will that be ? or , what if in the interim , anie of us in such a case should die ? were it not extreamely perillous ? or , shall a man at all adventures , betake himselfe to one of the two Religions , not caring , or , not knowing whether it be right or wrong which he betaketh himselfe unto ? were not that over-great levitie , a blinde resolution , and a strange inconsiderate rashnesse ? Yea , doe we not all say and hold , that extra veram Ecclesiam non est salus , out of the true Church there is no salvation ? There is then ( so farre as I perceive ) a direct necessitie laid upon as manie of us as be able to make search , not onely to search , but to finde out also , whether of these be the true Teachers , and which is the right faith , and the true Church , and to ioyne our selves thereunto . For which purpose , ought wee not studiously and diligently to reade and revolve the Scriptures ? For is there anie other sure rule of truth , beside them ? or , anie other infallible or better Iudge , for the deciding of these controversies , then God himselfe , speaking unto us in those his sacred and divine Writings ? But to take away all doubts , let it be examined ; Would anie then have the Church to be the Iudge ? Why the Church it selfe is the thing that is chiefly in question : the grand and principall Question betweene the Protestants and the Papists , being , Whether of them is the true Church : and when the Church it selfe is in question , she is not to iudge , but to be iudged , as even Bellarmine also himselfe declareth . Bellar. de no● . Eccl. cap. 2. Or , would anie have Councils to be this Iudge ? Godly Councils that be assembled in the name of Christ , and aime onely at truth , and that have the Word of God onely for their rule and direction , be , I confesse , much to be honoured and respected : but Councils , at all times follow not , nor doe according to that rule ; whereupon it commeth to passe , that they sometimes erre and goe astray , and consequently cannot be infallible Iudges . For , first , it is granted aswell by Papists , as by Protestants , that Provinciall Councils may erre , even in matters of faith : and why then may not generall Councils also possibly erre in matters of faith sometimes ? For is not the holy Ghost , the spirit of truth , ( if he so please ) as well able to keepe a Provinciall Councill at all times , from erring , as a generall ? What then is the difference ? or wherein doth it consist ? Will anie say , it consisteth in this , that in a generall Councill there is a greater number or multitude , then is in a Provinciall ? But truth goeth not alwayes by multitudes , or the greatest number , but is somtimes found in the lesser number , and in few against manie , as in times past it was found in one Michaiah , against foure hundreth . For which cause it is also written : 1. King . 22.5 , 6 , 7 , 8 , 9 , 10 , 11 , &c Thou shalt not follow a multitude to doe evill , nor agree in a controversie , to decline after manie , Exod. 23.2 . to overthrow the truth . Neyther indeed do the Popish Teachers themselves hold , the reason of their supposed non-errabilitie of general Councils , to be , because of the greater number or multitude , but because of the promise of the holy Ghost made unto them : which holy Ghost they neverthelesse cannot denie to be promised aswell to a Provinciall as to a generall Councell : yea , Where but Two or Three be gathered together in my Name ( saith Christ ) there am I in the midst of them . Matt. 18 20. Seeing then it is granted that a Provinciall Councill may erre , notwithstanding this promise of the holy Ghost , it must be granted , that a generall Councill may sometime also erre , by the same reason that a Provinciall may , notwithstanding that promise . For as touching the reason that some bring , that if a general Councill may erre then the whole Church may erre & faile in faith ; it is no consequent : inasmuch as all the Bishops and Pastors within Christendome ( without exception ) be not alwayes present at a generall Councill , much lesse be all the faithfull throughout the whole world there present : and therefore also doth even Panormitan himselfe reiect that reason and inference , as frivolous ; For ( saith he ) though a generall Councill represent the whole universall Church , yet , to speake truth , the universall Church is not there precisely , Panor de elect . & electi potestate ¶ significasti . but by representation : because the universall Church consisteth of All the Faithful ; and this ( saith he ) is the Church which cannot erre . Wherby , it is not un-possible that the true faith of Christ may abide in one person onely : therefore the Church is said , not to faile , or , not to erre , if the true faith remaine in anie one . And thus saith Pighius also , Pigh hierar . Ecclesiast lib. 6. cap 5. & 4. though an Arch-Papist ; Certum est , Concilia non esse universalem Ecclesiam : it is a thing certaine , that Councils be not the whole , or , universall Church . Lib. 6. cap. 7. Where he further affirmeth those two Councils of Constance and Basil , to have erred , notwithstanding they were generall Councils . Yea this is so cleere a case with him , that Generall Councills may erre , even in matter of Faith , that hee saith againe most directly and expressely , thus : Lib. 6. cap. 13. In fidei definitionibus , errasse etiam universalia sanctorum Patrum Concilia comperimus . Testimonio sunt de universalibus Concilijs , imprimis Ariminense , Vniversale haud dubie , &c. Insuper Ephesinum secundum , & ipsum Vniversale , &c. Testimonio , inquam , haec sunt , errare posse etiam universalia Concilia , etiam legitimè congregata . We finde that even generall Councils , of holy Fathers , have erred in their decrees or determinations of matters of faith . Witnesse hereof concerning generall Councils , is especially the Councill of Arimine , a generall Councill without doubt , &c. And moreover , the second Ephesine Councill , which was likewise a generall Councill , &c. These , I say be Witnesses , that even generall Councils may erre , though they be never so lawfully assembled . For , although most true it is , that the holy Ghost cannot possibly erre , and that the same holy Ghost is promised and given to godly Councills , as likewise he is to everie godly man & faithfull member of Christ : yet it pleaseth the holy Ghost , not to extend and shew forth his vigor , force , and power at all times , but sometimes to withhold it , and so to leave men to themselves : in which case it is then , a verie easie matter , for Councils either Generall or Provinciall , as also for anie other godly man , or particular member of Christ , to erre , sinne , or goe astray ; neither is it Gods Spirit which doth disagree from his Word . And consequently , whosoever teacheth anie thing concerning Faith and Religion , not according to Gods Word , but out of his owne braine and fancie , must be supposed , to speake , not by Gods spirit ( whatsoever he pretendeth ) but by his owne , Chrysost de sancto & adorando Spiritu . as S. Chrysostome also informeth us . Wherefore , in vaine it is , for men , or , Councils , to say , they be undoubtedly guided by the holy Ghost , the spirit of truth , unlesse they have the Word of truth , for their rule and direction , and can so prove the spirit , whereby they speake and decree , to be Gods Spirit , and not their owne . But againe , yee know , that in Councills ( aswell Generall as Provinciall ) things be caryed and over-ruled by the most Voyces : and where things be so caried and ruled by the greater number of voyces , there it is experimentally found to be a thing verie easily possible , for the most voyces or greater number , sometimes to over-rule the better part , being the lesser . and consequently , Councils , whether generall or particular , because they may sometime possibly erre , can not be held for anie absolute and infallible Iudge , or , infallible rule of truth , in these controversies .

Or , would anie think the Bish. & Pope of Rome to be an infallible Iudge ? Why in the glosse upon the Popes owne Law , that opinion also is reiected , saying thus : Quaero de qua Ecclesia , Caus 24. quest. 1. § à recta in gloss , ¶ Novitatibus . intelligas , quod hic dicitur , quod non possit errare ? Si de ipso Papa , certum est quod Papa errare potest . Respondeo : Ipsa congregatio Fidelium , hic dicitur Ecclesia . I demand of what Church it is meant , when it is said , as here , That the Church cannot erre ? If of the Pope himselfe , it is certaine he may erre . I therefore answer , that the whole company of the Faithful is here meant by the Church . Where , beside that you see what Church it is that cannot erre , you see it directly affirmed , that certum est quod Papa errare potest : Gers in tract . an liceat in causa fidei , a Pontifice appellare . it is a thing certaine , that the Pope may erre . Gerson also , the Chancellor of Paris , telleth us , that , tam Papa quam Episcopus , deviabiles à fide , aswell the Pope as anie other Bishop , may go out of the way of Faith . Alfonsus , that wrote so earnestly against Luther , yet touching this point , said thus : Non credo aliquem esse adeo impudentem Papae assentatorem , Alfons . advers. haeres lib. 1 c. 4. Sul. praelo Ascentiano , An. Dom. 1534. ut ei tribuere hoc velit , ut nec errare possit . I doe not beleeve that any man is such an impudent flatterer of the Pope , as to attribute this unto him , that he cannot erre . Which words were in his first edition , but are not now in the last : but yet even in his new copies , although he qualifie his termes , he holdeth the same opinion , verie directly , saying : Omnis homo errare potest in fide , Alfons lib. 1. cap. 4. etiamsi Papa sit : Every man may erre in faith , yea even the Pope himselfe . And againe he saith : that , Papa in fide errare potest , ut melius sentientes tenent , Alfons . lib. 1. cap. 2. etiam ex hijs qui Papatui plurimùm favent : inter quos est Innocentius ejus nominis quartus , in cap. 1. de Summa Trinitate : The Pope may erre in matter of faith , as the better opinion is , even of them that favour the Papacie most of all : amongst whom is Pope Innocentíus the fourth of that name , writing upon the first chapter De Summa Trinitate . Well therefore doth Erasmus also , confute this new conceit & strange opinion . For , If it be true ( saith he ) which some say , Erasm. annot. in 1. Cor. ex cap. 7. that the Bishop of Rome can never erre , Iudicially : what neede is there then of Generall Councils ? Why are men skilfull in the Lawes , and learned in Divinitie ; sent for to Councils , if he , in his speakings , cannot erre ? To what purpose be so manie Vniversities troubled with handling Questions of faith , when thc truth may be had from his mouth ? Yea , how commeth it to passe , that the Decrees of one Pope be repugnant to the Decrees of another ? What Wresters of Scripture then , do some Papists in these later times , here appeare to be , that abuse it to give an infallibilitie of judgement , and an immunitie or priviledge from error , to the Pope of Rome ? Arboreus , a Doctor of Paris , and one not of the meanest Sorbonists , confesseth likewise and teacheth this truth , saying : Papa in fide errare potest : Arboreus , in Theosoph . li. 4. cap. 32. Et tota mihi aberrare via videtur qui aliter sentit . Assentantur sanè Romano Pontifici , qui faciunt eum immunem à lapsu haereseos & schismatis . The Pope may erre in faith : And he seemeth to mee to be in an extreame error that thinketh otherwise . Surely , they doe but flatter the Bishop of Rome , that make him free from falling into heresie and schisme . And how can it in reason be otherwise ? For if Provinciall Councils ( wherein be manie Bishops ) may erre in matter of Faith ( which is a thing that the Popish Writers themselves do grant ) : yea , if Generall Councils may possibly erre in matter of Faith ( which is also a thing confessed by some of the Popish Divines , and cannot iustly be denied by anie ) is there anie likelyhood that any one Bishop , singly considered by himselfe , should be so priviledged , as that he could not possibly erre ? Yea , even a general Councill , namely the Councill of Basil , saith : Saepe experti sumus & legimus Papam errasse : Wee have often found it by experience , Concil. Basil. epist. Synodal . 3. de authorit. Consil. supra Papam . and know it also by reading , that the Pope hath erred . And againe they say : Cum certum sit Papam errare posse . Forasmuch as it is a thing certaine , that the Pope may erre . Whereupon it must be concluded , that therefore the Pope also cannot be held for an unerrable , or infallible Iudge .

Shall then the ancient Fathers , be this Iudge ? They are , I grant , in all respects , to have that due reverence that belongeth to them : but themselves will by no meanes assume that high honour to themselves , to be infallible Iudges , or such as cannot possibly erre . Yea , they acknowledge that they may erre , and therefore would have no man further to beleeve them , then there is warrant for what they write and speake , in the Canonicall Scriptures . I cannot denie ( saith S. Augustine ) but that there be many things in my Workes , Dist 9. negare . Aug ad Vinc. Vict. as there be also in the Writings of my predecessors , which justly and without anie rashnesse may be reproved . And when S. Cyprian was obiected against him , hee answered thus : I am not bound by his Authoritie : For I doe not account Cyprians Writings as Canonicall , Aug cont. Crescon . lib. 2. c 32. but weigh them by the Canonicall Scriptures : and that , in them , which agreeth with the Canonicall Scriptures , I allow to his praise ; but that which agreeth not , by his favour I refuse . Againe he saith : Aug Epist. 112. ●d Paulin. If anie thing be proved by the manifest Authoritie of the divine Scriptures , which in the Church be called canonicall , it must be beleeved without any doubting : but as for other testimonies , thou mayst beleeve them , or not beleeve them , according as thou shalt see cause to trust them . And therefore he giveth this prerogative to the sacred and canonicall Scriptures , that , August . cont. Faust. Manich. lib. 11. cap. 5. amongst all the Writings in the world , they onely cannot erre ; and that all other may erre . For which cause he saith againe thus : Solis eis Scripturarum libris , qui jam canonici appellantur , Aug Epist. 119. didici hunc timorem , honoremque deferre , ut nullum eorum Authorem scribendo aliquid errasse firmissimè credam . I have learned to yeeld this reverence and honour to the canonicall Scriptures Onely , that I most firmely beleeve , no Author of them to have erred any thing in their Writing . Yea , the Writings of all others , he saith , are to be read , non cum credendi necessitate , sed cum judicandi libertate , August cont. Faust. li. 11. c. 5. Epist. 48. Depecca . merit & remiss li 1 ca. 22. cont. Crescon . lib. 2. cap. 31. not with a necessitie to beleeve them , but with a libertie to judge of them . For , The Authoritie of the sacred Scriptures cannot deceive . And by those Bookes ( saith hee ) de caeteris literis fidelium , vel Infidelium liberè judicemus . We may freely judge of the Writings of all other men , whether they be Christians or Infidels . And this freedome or libertie S. Augustine againe challengeth to himselfe , in quorumlibet hominum Scriptis , Aug. de nat. & gra . cont. Pelag. cap. 61. in the Writings of all men whosoever , and addeth this reason once more , Quia solis canonicis debeo sine ulla recusatione consensum : because I owe my consent without any refusall ( saith hee ) to the canonicall Scriptures onely . Yea , it is manifest , that not onely singly or severally , Euseb lib. 7. cap. 5. but iointly also with one consent , manie ancient Fathers together , have erred . For example , with S. Cyprian , in his error of rebaptization , manie of the ancient Fathers then living , yea even great Councils also tooke part . Againe , did not all these , Iustine , Irenaeus , Papias , Tertullian , Victorinus , Lactantius , Severus , Apollinaris , and others , hold the Chiliastick error , otherwise called the Error of the Millenarians ? In the Question also concerning Antichrist , although verie manie ancient Fathers , with one ioynt consent , held , he should come of the Tribe of Dan , yet doth Bellarmine himselfe , Bellarm. de Antichristo cap. 12. for all that , hold this to be an opinion not certaine , because it is not well and sufficiently proved by the Scriptures : for , the texts of Scripture which are wont to be alledged for maintenance of that opinion , himselfe answereth , and sheweth that they prove no such matter . And therefore Turrecremata also saith thus : Turrcer . in C. Sanct Rom. d. 15. n 12. The Writings of the Doctors are to be received with reverence ; yet they binde us not to beleeve them in all their opinions , but wee may lawfully contradict them , where by good reason it appeareth that they speake against the Scripture , or the truth . And thus also speaketh Marsilius : Marsil . Defens . p. 413. that he will receive whatsoever they bring consonant to the Scripture ; but what they bring dissonant from it , hee will reject , with reverence , upon the Authoritie of Scripture , whereunto he will leane . Yea , whereas some suppose , that the ancient Fathers ( because they lived much neerer to the times of the Apostles , then the late Writers ) did therefore see more and further into truth then the late Writers : Andradius holdeth the contrarie , saying ; Andrad Defens . Trid. l. 2. God hath revealed manie things to us that they never saw . Agreeably whereunto , Dominicus Bannes , another learned Popish Writer , likewise saith thus : It is not necessarie , that by how much the more the Church is remote from the Apostles times , Do●●. Ba●n . 22. pag 58. & 59. by so much there should be the lesse perfect knowledge of the mysteries of faith therein : because after the Apostles time , there were not the most learned men in the Church , which had dexteritie in understanding and expounding the matters of faith . We are not therefore involved in the more darkenesse , by how much the more , in respect of time , we be distant from them : but rather the Doctors of these later times , being godly and insisting in the steps of the ancient Fathers , have attained more expresse understanding in some things then they had : for , these , be like children standing on the shoulders of Giants , who being lifted up by the tallnesse of the Giants , no marvaile though they see further then they . Seeing then the ancient Fathers have erred , and may erre , even in the opinion of Papists as well as of Protestants , it must be concluded , that therefore they also cannot be this infallible Iudge .