answered distinctly, that the epistle accorded with the faith of the three hundred and eighteen: the others answered, "with the faith declared at Nicen," or "we all agree."

The same expression is repeated throughout the Acts, and occurs thrice in the decree concerning the faith. It is quoted formally in the dispute between the pope's legates and Anatolius, concerning the true reading of the sixth canon of the Nicene council;* again by the council to the emperor Marcian, and in the edicts of the emperors, repeatedly. In short there can be nothing certain in history, if it be a doubtful point, that the whole and sole authority concerning faith, as declared at Nicea, resided in the council, and that this council was of bishops, What private discussion or consultation might have taken place, whether each bishop questioned his own deacon, or the deacon of any other; in short after what preparatory human means, the judicial authority was put forth is immaterial to the main subject. The christian church knows no other teaching tribunal than the bishops. If the bishops in general councils will decree without taking advice, although conscious of their incapacity, they do so at their peril; but the right and the authority is with them solely, and with them is the promise which was made, not to human learning nor to human investigation, but to weakness and to faith, and for the church.

Next

Ibid. p. 645, 659, 660, 674, 678, 679, 682 and 689. Ep. Ju4 enal. Episc. Hieros.

Next after the councils of Nicea and the two Roman synods of the West, already mentioned, comes to be inspected the council of Sardica. What share the presbyters had, as judges, in that council, may be learned very easily. Each canon gives the name of the bishop proposing it. The bishops who spoke were four only. The synod answered, "we agree.” If we would next wish to find out who composed the synod, the first canon, instead of "the synod" explicitly tells, "all the BISHOPS answered, we agree."* We will find also in the letters from the council, that the persons who had authority in the meeting were bishops, and from Athanasius † we learn even the names of the bishops who signed or adhered to it.

I am, Reverend Sir, &c.

Labb, C. II. 627.

Athanas. Apol. 2.

LETTER III.

On the General Councils of Constantinople, Ephesus, and Chalcedon.

REVEREND SIR,

IN the next or SECOND GENERAL COUNCIL at Constantinople, were the priests of "the second order" sitting or judging of faith? Let the synod answer for itself.

Prefatory letter to the Emperor Theodosius. The 'sacred synod of BISHOPS assembled from different 'provinces in Constantinople, &c.' 'On arriving here, 'we first re-established unanimity amongst ourselves:

Next we pronounced brief definitions, concerning 'the faith of the Nicene fathers: lastly we enacted 'determinate canons for the discipline of the churches.' Not a word of their assessors! Those exclusive bishops presume not only to pronounce rules of faith viva voce, but even undertake of their own authority, to

enact

*Labb. Concil. II. p. 945.

enact rules, stiff rules of general discipline. But hear a little more: observe how the canons begin.

The BISHOPS assembled by the grace of God 'from different provinces, according to the invitation of the Emperor Theodosius, define as follows.' And thus they proceed to declare even a creed, which has continued as the creed of the Eastern and Western churches to this very day. Those bishops were only one hundred and fifty; as appears from the general council of Chalcedon, in its decree on the faith, which declares, that it proclaims the symbol of the three hundred and eighteen fathers, and adheres to the definitions of the one hundred and fifty, who set the seal of confirmation on that same faith.* Not a word, you perceive, of the "second order" of judges at Constantinople!

In the THIRD GENERAL COUNCIL at Ephesus we are not forced to prove from circumstantial evidence that a general synod means a convention of Bishops. The imperial circular letter for assembling the council will inform us of what persons it consisted, thus ; Theodosius and Valentinian, Emperors, to N. Me'tropolitan BISHOP:'

Your reverence will take

care on the day of Pentecost next after the ensuing • Easter, to be on the spot in the city of Ephesus, and cause to arrive there a few of the BISHOPS, 'subjects

• Act. 15 Hard. II. 452. 'O ♪n ê wewoinnaμev. ... το των τριακοσίων δίκαοκτω συμβολον κηρύξαντες ἢ ὡς οικείες επιγραψα μενοι της τύλο το συνθεμα δεξαμενες όπες εις: οι μετα ταύτα εν τη μεγαλη Κωνσάντναπολα συνελθοντες έκατον πεντήκοντα, 6 αυτοί την αυτήν επισφραγισάμενοι περί

'subjects of your province, in such number as you 'shall judge fit; so that enough may remain at home 'for the wants of the churches, and yet there may be 'no deficiency in the synod of meet and proper 'persons.'*

The same is plain, from the letter to the council of Ephesus, introducing the palatine officer Candidian. Heretofore we wrote what was fitting, as 'to a meeting of your reverences in the metropolis of Ephesus. Now, Candidian our chamberlain has 'been directed to proceed to your sacred synod, but 'not to intermeddle with your discussions on matters of religion; because it is nefarious that any man not ' of the ORDER OF BISHOPS should interfere with ec'clesiastical deliberations; but, in order to clear away, by all means, from the city those secular 'men and monks, who have either thronged thither, 'or are likely to do so on the occasion.'+

Is not this exclusion? It goes rather beyond the resolution of the Irish bishops, of which Columbanus deems the doctrine heretical: and this, you will recollect, was the doctrine concerning general councils, in the century which immediately followed that of the council of Nicea.

• Labb. Conc. III. p. 437. recited also 451, 453.

+ Ibid. 443, 444. Εντεταλται τοινυν Κανδιδιανος . . . αχρι της άγιας ύμων διαβηναι συνοδο ο μηδεν μεν ταις περί των δογμάτων γινομέναις ζητησιει κοινωνήσαι αθέμιτον γαρ του μη το κατάλογο των αγιωτάτων επισκόπων τυγχάνοντα τοις εκκλησιαςικοίς σκεμμασιν επιμιγνυθαι αλλα της που. μικας δι – μοναζοντας ... Της αυτης παντί τρόπω χωρίσαι πολύως.