of the decree, as well in matters of faith
as in other matters, lies in the power of the Roman Pontiff. Which fiction
falls of itself to the ground, even from this, that it was unheard of in
the early ages, and began to be introduced into theology in the thirteenth
century; that is, after men preferred generally to act upon philosophical
reasonings, and those very bad, before consulting the Fathers.[151]

"But to this innovation is opposed, first, what is related in the Acts of
the Apostles respecting that Council of Apostles, which the letter of St.
Coelestine to the Council of Ephesus, and the proceedings of the fifth
Ecumenical Council, proved to be as it were repeated and represented in all
other Councils. But if any one says that, in this Council, the Apostles
were not set by Christ to be true judges, but to be the counsellors of
Peter, he is too ridiculous.[152]

"Secondly, is opposed that fact which we have proved, that the decrees and
judgments of Roman Pontiffs _de fide_ were suspended by the convocation of
an Ecumenical Council, were reconsidered by its authority, and were only
approved and confirmed after examination made and judgment given. Which
things undoubtedly prove that they sat there not as counsellors of the
Pope, but as judges of Papal decrees.

"And they must indeed be legitimately called together, that they may not
meet tumultuously; but, when once called together, they judge by the
authority of the Holy Spirit, not of the Pope: they pronounce anathemas,
not by authority of the Pope, but of Christ; and we have seen this so often
pressed upon us by the Acts, that we are weary of repeating it.

"Add to this that expression of the first Council of Arles to St.
Sylvester: 'Had you judged together with us, our assembly had exulted with
greater joy:' and in the very heading of the Council to the same Sylvester:
'What we have decreed with common consent, we signify to your charity.'
Relying then on this authority of their Priesthood, they judge concerning
most important matters; that is, the observation of the Lord's passover,
that it may be kept on one day all over the world: concerning the
non-iteration of Baptism, and the discipline of the Churches. Instances of
this kind occur everywhere. But it is a known fact, that even by particular
Councils, where the Pope presided, his decrees, even when present, were
examined and confirmed by consent; the Fathers equally with him judged,
decreed, defined, and