synod,
is _rara avis in terris nigroque simillima Cygno_. For a prince being but
a man, and so subject to error, being but one man, and so in the greater
hazard of error; for _plus videns oculi, quam oculus_; and, "woe to him
that is alone when he falleth, for he hath not another to help him up,"
saith the wisest of mortal kings, Eccl. iv. 10; being also compassed or
assailed with so many tentations which other men are free of; and lastly,
being so taken up and distracted with secular affairs and cares, that very
seldom is he found well versed or singularly learned in the controversies
of religion; may not such a one, in the common sense of Christians, be
thought more like to fail and miscarry in his judgment about things
ecclesiastical, than a whole synod, wherein there are many of the learned,
judicious, and godly ministers of the church. Papists tell us, that they
will not defend the personal actions of the Pope, _quasi ipse solus
omnibus horis sapere potuerit, id quod recte nemini concessum
perhibetur_.(931) Their own records let the world know the abominable
vices and impieties of popes. Witness Platina, in the life of John X.,
Benedict IV., John XIII., Boniface VII., John XX., John XXII., Paul II.,
&c. And further, when our adversaries dispute of the Pope's infallibility,
they grant, for his own person, he may be an heretic, only they hold that
he cannot err _e cathedra_.

And shall we now idolise the persons of princes more than Papists do the
persons of popes? Or shall Papists object to us, that we extol the
judgment of our princes to a higher degree of authority and infallibility
than they yield to the judgment of their popes? Alas, why would we put the
weapons in the hands of our adversaries!

_Sect._ 14. But what say we of princes in respect of their place and
calling? Is not their power absolute in that respect? _Recte quidam_
(saith Saravia),(932) _illiberalis et inverecundi censet esse ingenii, de
prencipum potestate et rebus gestis questionem movere, quando et imperator
sacrilegium este scribit, de eo quod a principe factum est disputare._
Camero holdeth,(933) that in things pertaining to external order in
religion, kings may command what they will _pro authoritate_, and forbid
to seek another reason beside the majesty of their authority; yea, that
when they command _frivola, dura, et iniqua respectu nostri_, our
consciences are bound by those their frivolous and unjust commandments,
not only in respect