and both doe witnesse, that Generall Councells, lawfully called, may erre*. Let it suffice, Panormitan, their chiefest Canonist and Proctor for Pope Eugenius, affirmeth plainly: A Councell may erre, as otherwise a Councell hath erred, about marriage to bee contracted betwixt the ravisher, and the ravished, and the saying of Hierom, as being of the sounder opinion, was afterwards preferred before the Decree of the Councell†. And to prevent that common objection of the Romanists, that the Church would faile in faith, if Councels should erre; hee gives this full solution to, the question. Non obstat: It hindred us little, if it bee said, a Councell cannot erre, because Christ prayed for his Church, that it should not faile. For though a Generall Councell represent the whole universall Church; yet to speake trueth, the universall is not there precisely, but by representation, because the universall Church consisteth of all the faithfull, and this is the Church which cannot erre ; whereby it is not impossible, but the true faith of Christ may continue in onely one person. Therefore the Church is not said to faile, nor to erre, if the true faith remaine in any one‡. And that no man might presume to relie in matters of faith, either upon Fathers or Councels; St. Austen delivers it for a safe and sure rule; Whatsoever is found

In fidei definitionibus errasse etiam universalia sanctorum Patrum Concilia comperimus. Pig. Hier. Eccle. lib. 6 c. 13. + Panorm. de Elect. et Electi potestate §. significasti. Idem, ibid.

written

written in Scriptures, may neither be doubted nor disputed, whether it be true or right but the writings of Bishops may not onely bee disputed, but corrected by Bishops that are more learned then themselves, or by Councels, and Nationall Councels by Plenary or Generall, and even Generall Councels may bee amended by the latter*.

My conclusion therefore shall be this: Since the true Acts and Canons of Councels, which make against the Supremacie, against Invocation of Saints, against Images, and the like, are adjudged spurious and counterfet:. on the contrary, since divers Canons and Decrees are devised for advantage of their cause, and namely, to proove their Real Presence, their Sacrament of Confirmation, their Sacrament of Extreame Unction, the Pope's Supremacie, and the like, which authorities are merely forged and counterfet; since the Bookes of Councells being negligently kept, doe abound with many errours, by the testimonies of our learned adversaries; I say, to seeke for the knowledge of infallible Trueth, or to search for the soundnesse of true saving faith in Generall, or Provincial Councells, is but Via Dubia, a doubtfull and uncertaine way; it is Via Devia, a wandring and By-way.

It resteth for our Adversaries' last and best refuge, to flye to the Sanctuarie of their Church: for in trueth, whatsoever pretence is made of

Aug. lib. 2. de Baptist. contr. Donat. c. 3.

Scriptures,

Scriptures, of Fathers, of Councells, yet if there bee sent out a Melius inquirendum, for the Authour of their newe Creed, and Trent doctrine, they must returne a Non est Inventus, and sceke him onely in the Church.

SECT. XVII.

IN THE ROMANE CHURCH, WHICH OUR ADVER SARIES SO HIGHLY EXTOLL ABOVE THE SCRIP TURES, THERE IS NEITHER SAFETIE, NOR CERTAINTIE, WHETHER THEY UNDERSTAND THE ESSENTIALL OR REPRESENTATIVE, OR THE VERTUALL, OR THE CONSISTORIALL CHURCH.

CAMPIAN the Jesuite, who formerly made his elaime to all Fathers and Councels, now in the name of the Church, insults against the Protestents in this manner: So soone as the Adversarie heard the Church named, he waxed wḍn and pale*. Indeed, I confesse, it would terrifié a religious and sober-minded man, to heare such daily blaspliemies uttered against the Majestie of God's word, and to sound out nothing but the honour

* Audito nomine Ecclesiæ hostis expalluit. Campian. Rat. 3.

and

and authoritie of the Church: who can but wax wan and pale out of pitty and charity, to heare the Church named, and see that she hath kept the name only, and lost her wonted nature? who can but wax wan and pale, to see her spoiled and bereft of her Jewels and treasurie of the sacred Scriptures, and retaine onely the caskets and boxes, (the bare name of a Church) where those Jewels lay? Looke upon the best learned of the Romane Church, and tell me if they will not astonish a true beleeving Christian, and make him change his countenance, to heare such odious comparisons, betwixt the Scriptures and the Church: The Church (saith Stapleton) is an infallible foundation of faith in a higher kind then the Scripture : for the Scripture is but a foundation in testimonie and matter to be beleeved: but the Church is the efficient cause of Faith, and in some sort the very formall* : pay more, if both of them bee properly considered, and compared together, the Church is a more noble subject then the Scripture; yea, the Church hath such authoritie, that shee may set at libertie, or seale up the Scriptures themselves†: yea, saith Hosius, a man may speake it in a good, a godly sense, the Scriptures

*In altiori genere (viz.) in genere causæ efficientis atque adeò aliquâ ex parte formalis. Stapl. Relect. contro. 4. q. 4, ar. 3. & 9. 3. ar. 1. & in Relect. princ. fid. dog. cont. 4. q. 5.

+ Eam Ecclesiæ authoritatem esse-quia et scripturas quoque ipsas laxandi et consignandi facultatem, &c. Idem, Princip. Anal.

are

are of no more account, without the authority of the Church, then sop's fables*.

Neither let this seeme strange, that the Ro manists insist principally upon the authoritie of the Church; for he that shall looke back, and observe how the sacred Scriptures are condemned of Obscuritie and Insufficiencie; he that will consider how the holy Fathers are censured, and rejected by them, as counterfet or erronious; he that shall note the Decrees and Canon of Councells condemned as spurious, or superfluous; these things I say considered, it is no marvell our adversaries flie to the Romane Church, and for this speciall cause advance the name of the Church above all, Cardinall Cusanus, by way of objection, puts the question to the Bohemians, whether they were better obey the Word of God or the Church ; You say, wee must first obey Christ's Commandements, and afterwards the Church; and if the Church command us to doe otherwise then Christ commandeth, wce must obey Christ, and not the Church. It is true, that the Protestants rightly propose that question, (which without all ques

Pio sensu pieque dici potest, scripturas si destituantur ecclesiæ authoritate non plus valere quam Æsopi fabulas. Hos. li. 3. de autho. sacr. Scripturæ.

+ Dicitis præcepto Christi obediendum esse primo loco, deinde ecclesiæ et si alitèr præceperit Ecclesia quam Christus, non Ecclesiæ sed Christo obediendum esse, certè in hoc est qinnium præsumptionum initium quando judicant particulares suum sensum in divinis præceptis conformiorem quam universæ Ecclesiæ. Nich. Cusa, ad Proem Epist. 2.