knowledges
that the letter of St. Leo was not approved at the Council of Chalcedon
until it had been examined and found conformable to the faith of the three
preceding Councils; and this avowal is the more important in the mouth of a
Pope."[120]

"Again, in the same fifth Council the acts against the letter of Nestorius
are read, in which the Fathers of Ephesus plainly pronounce, 'that the
letter of Nestorius is in no respect agreeable to the faith which was set
forth at Nicea.' So this letter also was rejected, not simply, but, as was
equitable, after examination; and Ibas condemned, who stated that Nestorius
had been rejected by the Council of Ephesus without examination and
inquiry.

"The holy Fathers proceed to do what the Bishops at Chalcedon would have
done, had they undertaken the examination of Ibas' letter. They compare the
letters with the acts of Ephesus and Chalcedon. The holy Council
declared--'The comparison made proves, beyond a doubt, that the letter
which Ibas is said to have written is, in all respects, opposed to the
definition of the right faith, which the Council of Chalcedon set forth.
All the Bishops cried out, 'We all say this; the letter is heretical.'
Thus, therefore, is it proved by the fifth Council that our holy Fathers in
Ecumenical Councils pronounce the letters read, whether of Catholics or
heretics, or even of Roman Pontiffs, to be orthodox or heretical, according
to the same procedure, after legitimate cognisance, the truth being
inquired into, and then cleared up; and upon these premises judgment given.

"What! you will say, with no distinction, and with minds equally inclined
to both parties? Indeed we have said, and shall often repeat, that there
was a presumption in favour of the decrees of orthodox Pontiffs; but in
Ecumenical Councils, where judgment is to be passed in matter of faith,
that they were bound no longer to act upon presumption, but on the truth
clearly and thoroughly ascertained.

"Such were the acts of the fifth Council. This it learnt from the third and
fourth Councils, and approved; and in this argument we have brought at once
in favour of our opinion the decrees of the Ecumenical Councils of Ephesus,
Chalcedon, and the second Constantinopolitan."[121]

The point here taken up by Bossuet, and proved upon indisputable authority,
is of the greatest importance, viz. that the decree of a Roman Pontiff, _de
fide_, and he, perhaps, the greatest of the whole number, wa