seventh, A.D. 683. Among other passages, we read: "We anathematize the inventors of the new errour, to wit, Theodore of Pharan, Cyrus of Alexandria, Sergius, Pyrrhus Paul and Peter of Constantinople, and also Honorius, who, instead of purifying this Apostolic Church by the doctrine of the Apostles, has come near to overthrowing the faith by an impious treason."
Nothing is wanting, as we see, to the condemnation of Pope Honorius as an heretic; yet this has not prevented Romish theologians from saying he was not so condemned. They have written long disquisitions upon this subject, in which they have distorted all the facts. The acts which we have quoted are clear enough of themselves to prove, to any honest man, that the sixth œcumenical council did not believe in the doctrinal authority of the Bishops of Rome; that those bishops themselves did not believe themselves possessed of any such authority.
Is it not incredible that the Romish theologians should have dared to cite this council in favour of their system? Among their acclamations the Fathers said, "Peter has spoken by Agatho;" "therefore," say the Romanists, "they recognized the same doctrinal authority in Agatho as in Peter." They will not reflect that this acclamation was made after the examination of Agatho's letter, when it appeared to be in conformity with Apostolic doctrine. The council approved of Agatho's letter as it condemned that of Honorius, his predecessor. It was therefore the council that possessed doctrinal authority; and no more of it was recognized in the see of Rome than in other Apostolic sees.
The doctrine of one Pope was esteemed to be that of Peter, because seen to be Apostolic; that of another Pope was condemned as contrary to Peter's teaching, because it differed from Apostolic tradition. This fact stands out so prominently in the Acts of the Sixth
