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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70894	The life of the Most Reverend Father in God, James Usher, late Lord Arch-Bishop of Armagh, primate and metropolitan of all Ireland with a Collection of three hundred letters between the said Lord Primate and most of the eminentest persons for piety and learning in his time ... / collected and published from original copies under their own hands, by Richard Parr ...	Parr, Richard, 1617-1691.; Ussher, James, 1581-1656. Collection of three hundred letters.	1686 (1686)	Wing P548; Wing U163; ESTC R1496	625,199	629

England and elsewhere Containing likewise divers choice matters relating to the great Controversies of those times concerning the keeping of Easter as also divers things relating to the Ecclesiastical Discipline and Jurisdiction of the Church of that Kingdom very worthy the taking notice of And I suppose about this time if not before he contracted a more intimate acquaintance with the Reverend Dr. Laud Lord Bishop of London who had for some time managed the most considerable Affairs both in Church and State And I find by divers of his Letters to the Lord Primate as well whilst he was Bishop of London as after he was advanced to the See of Canterbury that there was scarce any thing of moment concluded on or any considerable Preferment bestowed by his Majesty in the Church of Ireland without his advice and approbation which you may see by some Letters in this ensuing Collection which we have selected from divers others of lesser moment as fittest for publick view but the L. Primate always made use of his interest with the said Arch-Bishop and other great men at Court not for his own private advantage but for the common good of the Church by opposing and hindering divers Grants and Patents to some great men and Courtiers who had under-hand obtained the same and particularly he caused a Patent made to a Person of Quality of the Scotch Nation in Ireland of several Tythes to be called in and vacuated his Majesty being deceived in his Grant who would not have done any thing prejudicial to the Church had he been rightly informed of the nature of the thing and the Lord Primate was so much concerned for a competent maintenance for the Clergy in that Kingdom that he had some years before this obtained a Grant of a Patent from his Majesty to be passed in his own name though for the use of the Church of such impropriations belonging to the Crown as were then Leased out as soon as they should fall which though it did not succeed being too much neglected by those who were concerned more immediately yet it sufficiently shews my Lord's pious intentions in this matter About this time there was a Letter sent over from his late Anno 1634 Majesty to the Lord Viscount Wentworth then Lord Deputy and the Council of Ireland for determining the precedency of the Arch-Bishop of Armagh and Arch-Bishop of Dublin in respect of their Sees the latter making some pretence unto it therefore in regard of a Parliament intended by his Majesty shortly to meet it was thought fit for order's sake that controversie should be decided before their meeting In order to which he was commanded by the Lord Deputy to reduce into writing what he knew upon that subject But he not desiring to engage in so invidious an argument and which so nearly concerned himself and which he did not desire to have stirred did what he could to decline it but being still further urged and commanded to do it he did at last though unwillingly write a short and learned discourse full of excellent remarks wherein he proved the Antiquity and Primacy of his See to have preceded that of Dublin divers Ages which discourse being sent over into England the precedency was determined by his Majesty on his side as afterwards by another Letter from his Majesty and Council here he had also without his seeking the precedency given him of the Lord Chancellor which he being above such trifles were not at all able to elate him At the opening of the following Parliament he preached before the Lord Deputy Lords and Commons at St. Patrick's Dublin his Text was Genes 49. 10. The Scepter shall not depart from Judah nor a Law-giver from between his feet till Shiloh come and to him shall the gathering of the People be And in the Convocation which was now Assembled the Lord Primate at the instrance of the Lord Deputy and Lord Arch-Bishop of Canterbury thought fit to propose That to express the agreement of the Church of Ireland with that of England both in Doctrine and Discipline the Thirty Nine Articles should be received by the Church of Ireland which Proposal was thereupon consented to by both Houses of Convocation and the said Articles were declared to be the Confession of Faith of the Church of Ireland but without abrogating or excluding the former Articles made 1615 either by that Convocation or Parliament as two several Writers of those times viz. a Church and Civil Historian have without ground reported them to be And though the latter was at last brought to confess his Error of their being Repealed by Autority of Parliament yet he still insisted That the reception of the Articles of the Church of England though it be not an express yet is a tacite annulling of the former instancing in the Old Covenant which St. Paul proves to be abrogated by the giving of a New which were a good Argument if the Articles of the Church of England were as inconsistent with those of Ireland as those two Covenants are with each other but if they differ no more than the Nicene does from the Apostles Creed which though it contains more yet does not Annul the former then without doubt the receiving of the Articles of the Church of England was no abrogation of those of Ireland But since it is not my design to write Controversies I shall not enter farther into this Argument but shall leave the Reader to consider whether the instances brought by the Historian to prove the Articles of these two Churches to be inconsistent are convincing or not and shall say no more on this ungrateful subject but that it is highly improbable that the Lord Primate should be so outwitted by the Lord Deputy or his Chaplains as the Historian makes him to have been in this affair but that he very well understood the Articles of both Churches and did then know that they were so far from being inconsistent or contradictory to each other that he thought the Irish Articles did only contain the Doctrine of the Church of England more fully or else he would never have been so easily perswaded to an Act which would amount to a Repeal of those Articles which as hath been already said he himself made and drew up And for a farther proof that this was the sense not only of himself but of most of the rest of the Bishops at that time they always at all Ordinations took the subscription of the Party Ordained to both Articles the Articles of England not being received instead but with those of Ireland as Dr. Bernard hath informed us which course was continued by the Lord Primate and most part of the Bishops till the confusion of that Church by the Irish Rebellion And if at this day the subscription to the Thirty Nine Articles be now only required of the Clergy of that Kingdom I suppose it is purely out of prudential considerations that any divine or other person of that

Bohemia Lusatia and Silesia and Manfeyld in other places I believe I shall see your Lordship in Ireland before I see you here If your Answer to the Challenge be Printed I hope I shall be beholding to you for a Copy And thus wishing your Lordship as much happiness as to my self I will ever remain Your Lordships most Affectionate Friend and Servant Henry Bourgchier London July 14. 1623. Divers of my fellow-Commissioners remember their best Affections to your Lordship especially Sr. Nath. Rich and Mr. Crew My Lord Marshal speaks of you often with much Affection you will find him a noble Friend if occasion be to use him which if it be in your absence and my self present I shall be most glad to be your Sollicitor LETTER LVIII A Letter from the Right Reverend Thomas Morton Bishop of Coventry and Litchfield to the Right Reverend James Usher Bishop of Meath Salutem in Christo Jesu Right Reverend and Dear Brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Do much joy to hear of your health wherein consisteth the comfort of many I have been much beholding unto Mr. Dr. Barlow for his pains both in commending your Lordships health unto me and in inviting me by his presence to write unto you yet more especially for the view that he gave me of your Treatise which is now lately published At the sight of the Inscription viz. The Religion professed by the Ancient Irish I was compelled to usurp that saying Num boni quid ex Galiloea Yet when I came and saw it is that good which beyond expectation doth much affect me This is Ex tenebris lucem Macte industriâ sanctitate and bless the World with your labours When I shall have any thing that may seem acceptable I shall be ready to impart it unto your Lordship My request is That when you shall have occasion for London I may be your Host for I lie directly in the Road In the interim let us I pray you enjoy the Rite of Christian Absents to pray one for another And thus desiring our Lord Jesus to preserve us to the glory of his Saving Grace I rest Your Lordship's loving Brother and Friend Tho. Coven Litch Eccleshall July 19 1623. LETTER LIX A Letter from the Right Reverend James Usher Bishop of Meath to the Most Reverend Dr. Hampton Arch-Bishop of Armagh My very good Lord IT is now above a fortnight since I received your Graces direction for prosecuting the Order for settlement of the payment of Tithes in the Escheated Counties whereof some question was made at the Council Table My Lord Docwra and my self the next day after we received your Letters addressed our selves unto the Lord Deputy and possessed him fully with the substance of the business Within two hours after your Graces Letter was openly read at the Table together with which I exhibited the Orders set down in your Triennial Visitation Anno 1620. Whereupon my Lord Deputy very honourably moved that the former Act of State might be renewed and enlarged with the addition of such particulars as were in your Orders expressed and there omitted It was replyed That the matter was of great importance and much concerned the Country and therefore it was not suddenly to be resolved upon until the advice of the Judges and some other of the Bishops were had therein In the mean time for the preparing of matters Mr. Vice-Treasurer my Lord Chief Justice Sir Roger Jones Sir Adam Loftus and my self were appointed to meet in private and to consider of those particulars in your Graces Order which were not formerly contained in the Act of State The things questioned at that meeting were 1. For the Titles of Warrens and Fish of which they made doubt whether they ought to be paid or no. 2. Of Tradesmen Merchants and Sellers of small Wares under which Title they said all sellers of Ale all manual Occupation and day Labourers might be comprehended yea and the Servants of all the Trades also as well as the Masters 3. To the Title of Milk and Calves they would have the words of Cheese and Butter added to take a way all questions about them 4. That no Seed of Hemp and Flax should be paid but such as are in the Bundle with the stalks of the Hemp and Flax as it was no otherwise I told them in the Order intended 5. Of Mortuaries was the last and greatest Controversie which being given heretofore as was alledged for praying for dead mens Souls it was by some said That it was against Law and Conscience to demand them now when such praying is held to be unlawful But generally the exception taken against the Order was That the poor only did suffer therein and therefore it was wished that a certainty might be laid down for all Mortuaries This is the substance of all that passed at that meeting since which I have attended divers times to see unto what issue these things might be brought at the Table And to be sure that nothing should be done therein in my absence I took with me your Graces Orders and the Commissioners Animadversions upon them and still detain them in mine own custody At last considering that it was your Graces pleasure that my Lord Chancellor should be made acquainted with this business before it came to the Table seeing by reason of his absence that could not then be done I thought it not amiss yesterday to move my Lord Deputy that things might be deferred until my Lord Chancellor's coming hither for now that my Lord Docwra is in England I think we shall not find any like affected unto us in this business as my Lord Deputy and Lord Chancellor have always shewed themselves to be My continual expectation of the ending of this matter hath occasioned the delay of my writing unto your Grace therein now as you shall be pleased to give me further direction I will either proceed in the same or forbear until we may have the benefit of my Lord Chancellor's presence While I was writing of this I received your Graces Letter brought by this Bearer together with his complaint made against Heglye and others in the prosecution of that suit I will according to your direction give order to my Official that these violent courses may be stayed until the truth of things upon further examination may appear I find more trouble with Mr. Heglye and Mr. Shepherd in causes of this nature than with all the Ministers in Meath beside and in truth my Lord unless some course be taken for restraining such unquiet spirits as these our whole Clergy will pessime audire for their sakes Yesterday I was fain my self to prefer a Petition to my Lord Deputy in the behalf of my Clergy that no Indictments might be permitted to proceed against them at the Assizes for matters of this kind but they might be referred to the Ecclesiastical Court unto which the cognisance of the right of Tithes doth properly appertain And I do discern at

About this time whilst his late Majesty was kept Prisoner at year 1648 Carisbrook Castle in the Isle of Wight the Lord Primate was highly concerned at the disloyal actions of the two Houses towards their Lawful Prince to express which he preached at Lincolns-Inn on this Text Isa. 8. 12 13. Say ye not a Confederacy to all them to whom this people shall say a Confederacy neither fear you their fear nor be afraid Sanctifie the Lord of Hosts himself and let him be your fear and let him be your dread Wherein he sufficiently expressed his dislike of those Covenants and Consederacies which they had now entred into contrary to that Oath they had taken already and that we should not fear man more than God when we were to do our Duty to our Prince or Country Not long after which the Presbyterians finding the Independant party too strong for them had no way left to secure themselves but by recalling their Votes of Non-Addresses and to Vote a Treaty with his Majesty in the Isle of Wight And because the differences concerning Church-Government were not the least of those that were to be setled and concluded at this Treaty and for which it was necessary for his Majesty to consult with some of his Bishops and Divines the Lord Primate was sent for by the King among divers others to attend him for that purpose when he came thither he found one of the greatest points then in debate was about the Government of the Church The Parliament Commissioners insisting peremptorily for the abolishing and taking away Arch-Bishops Bishops c. out of the Churches of England and Ireland His Majesty thought he could not with a good Conscience consent to that demand viz. totally to abolish or take away Episcopal Government but his Majesty then declared that he no otherwise aimed at the keeping up the present Hierarchy in the Church than what was most agreeable to the Episcopal Government in the Primitive and purest Times But his Majesty since the Parliament insisted so obstinately on it was at last forced to consent to the suspension of Episcopacy for three years but would by no means agree to take away Bishops absolutely But now to stop the present career of the Presbyterian Discipline the Lord Primate proposed an expedient which he called Episcopal and Presbyterial Government conjoyned and which he not long after he came thither delivered into his Majesty's hands who having perused it liked it well saying it was the only Expedient to reconcile the present differences for his Majesty in his last Message to the Parliament had before condescended to the reducing of Episcopal Government into a much narrower compass viz. Not only to the Apostolical Institution but much farther than the Lord Primate proposed or desired even to the taking away of Arch-Bishops Deans Chapters c. Together with all that additional Power and Jurisdiction which his Majesty's Predecessors had bestowed upon that Function Which Message being read in the House was by them notwithstanding voted unsatisfactory So that the Presbyterian Party was so absolutely bent to abolish the very Order of Bishops that no proposals of his Majesty's though never so moderate would content them till at last when they had wrangled so long till they saw the King's person seized by the Army and that the power was like to be taken out of their hands they then grew wiser and would have agreed to his Proposals when it was too late and so the Presbyterian Party saw themselves within a few days after forcibly excluded and turned out of doors by that very Army which they themselves had raised and hired to fight against their Prince which as it was the cause of his Majesty's destruction so it proved their own ruine But since some of the Church of England have been pleased to judge very hardly of this Proposal made by the Arch-Bishop as if it too much debased the Episcopal Order and levelled it with that of Presbyters To vindicate the Lord Primate from which imputation I desire them to consider these particulars first the time when this Expedient was proposed viz. When his Majesty had already consented to the suspension of Episcopal Government for three years absolutely as also for setling Presbytery in the room of it for that time and for quite taking away Arch-Bishops Deans and Chapters c. as hath been already said whereas the Lord Primate's Expedient proposes none of these but supposes the Arch-Bishops or Primates ought to be continued appointing them to be the moderators of the Provincial Synods of Suffragans and Pastors And though it is true he mentions Bishops as to be only Presidents of the Diocesan Synod yet he no where denies them a Negative Voice in that Assembly and though he mentions at the beginning of this Expedient that the Bishops were wont in the Primitive times to do nothing of moment without the advice of a Synod of their Clergy as he proves from divers quotations out of the Fathers and Ancient Councils yet he does not assert this practice as a thing of Divine or unalterable right but only as the custom and practice of the Church in those Times which being only prudential may be altered one way or other according as the peace and order of the Church or the exigency of Affairs may require and though in Sect. 11. of this Expedient he proposes the making of as many Suffragans in each Diocess as there are Rural Deanries in the same and who should assemble a Synod of all the Rectors or Ministers of their Precinct yet their power was only to be according to the Statute of the 26th of Henry the Eighth whereby they are expresly forbid to act in any matters but by the Authority of and in Subordination to their Diocesan Bishop nor does the Lord Primate here extend their power farther than to be moderators of this lesser Synod where matters of Discipline and Excommunication only were to be determined still reserving the power of Ordination to the Diocesan this being no where given from him in this Expedient neither was this power of Excommunication left absolutely to this lesser Synod without an Appeal to the Diocesan Synod of the Suffragans and the rest of the Pastors wherein the Bishop was to preside only I shall say thus much That it was not the Lord Primate's design or intention in the least to rob the Bishops of any of those just Rights which are essentially necessary to their Order and Constitution and without abasing Episcopacy into Presbytery or stripping the Church of its Lands and Revenues both which the Lord Primate always abhorred for he was of his Majesty's mind in his excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Presbytery is never so considerable or effectual as when it is joyned to and Crowned with Episcopacy And that the King himself was then convinced that this was the best Expedient for the setling of the differences of the Church at that time You may

God But if by Jure Divino you would understand a Law binding all Christian Churches universally perpetually unchangeably and with such absolute Necessity that no other form of Regiment may in any case be admitted in this sence we cannot grant it to be Jure Divino And much of the same Opinion is the Learned Bishop Davenant in his Treatise So that you see here that as Learned Men and as stout Asserters of Episcopacy as any the Church of England hath had have been of the Lord Primat's Judgment in this matter tho without any design to lessen the Order of Bishops or to take away their use in the Church since Mr. Mason in the said Treatise tho he grants the French Churches having a constant President of the Presbytery to enjoy the substance of the Episcopal Office Yet whereas their Discipline is still very defective he wishes them in the bowels of Christ by all means to redress and reform it and to conform themselves to the ancient Custom of the Church of Christ So that I hope after all this Question Whether Episcopacy be Ordo or Gradus will prove only a difference in words rather than substance between those of the Lord Primat's Judgment and those of the contrary since they are both agreed in the main Points in controve sie between them and the Presbyterians viz. That Bishops were ordained in the Church by the Apostles themselves from the direction or at least approbation of our Saviour himself being the Stars which St. John saw in his Vision in our Lord Christ's own Hand and that they are permanent immutable Officers in the Church which cannot subsist without it but in Cases of pure Necessity And lastly that those Presbyters which in Churches founded and setled with Bishops do separate from them are guilty of Schism These things being agreed upon on both sides I think the rest of the Controversie is not worth contending about But if any Learned Persons of the Church of England who are well vers'd in the Writings of the Fathers and other ancient Monuments of the Church have already proved or can further make out that Episcopacy has always been an absolute distinct Order as well as Office in the Church I suppose the Lord Primate were he now alive would be so far from opposing them that he would heartily thank them for giving him greater light provided it could be done without unchurching all those Protestant Churches abroad vvho want Bishops And I hope however if the Lord Primat may be thought by the Doctor or others not to go high enough in this matter nor sufficiently to magnifie his own Office yet that he may well be pardoned since it proceeded from his excess of Humility and Charity towards our neighbouring-Churches to whom no good Protestants ought to deny the right-hand of fellowship The third Point which the Doctor will have the Lord Primat to hold contrary to the Doctrine of the Church of England which he says maintains an Universal Redemption of all Mankind by the Sufferings and Death of Christ as is proved by the Prayer of Consecration of the sacred Elements in the Sacrament which declares that God hath given to his Son Jesus Christ by his suffering death upon the Cross and by the Oblation of himself a full and sufficient Sacrifice Oblation and Satisfaction for the Sins of the whole World And also that in the publick Catechism the party catechised is taught to believe in God the Son who hath redeemed him and all Mankind But that in this Point the Lord Primat is of a contrary Judgment to the Church of England For as he seems not to like their opinion who contradict the riches of Christ's Satisfaction into too narrow a room as if none had any interest therein but such as were elected before the foundation of the World so he declareth his dislike of the other Extream as he is pleased to call it by which the benefit of this Satisfaction is extended to the Redemption of all Mankind The one Extremity saith he extends the benefit of Christ's Satisfaction so far ut reconciliationem cum Deo Peccatorem Remissionem singulis impetraverit as to obtain a Reconciliation with God and a Remission of Sins for all Men at his merciful hands p. 21. which tho they are the words of the Remonstrants at the Conference at the Hague Anno 1611 and are by him reckoned for untrue yet do they naturally result from the Doctrine of Universal Redemption which is maintained in the Church of England not that all Mankind is so perfectly reconciled to Almighty God as to be really and actually discharged from all their Sins before they actually believe which the Lord Primate makes to be the meaning and effect of that Extremity as he calls it p. 2. but that they are so far reconciled unto Him as to be capable of the remission of their Sins in case they do not want that Faith in their common Saviour which is required thereunto And here the Doctor thinks he finds out two notable Contradictions in the Lord Primat's Letter of the Year 1617 since in one part thereof he seems to dislike of their Opinion who contract the riches of Christ's Satisfaction into too narrow a room as if none had any kind of interest therein but such as were elected before the foundation of the World as before was said And in the other he declares that he is well assured that our Saviour hath obtained at the hands of his Father Reconciliation and Forgiveness of Sins not for the Reprobate but Elect only p. ●1 Now the Doctor has done his worst Yet I hope to prove that tho there may be a difference between my Lord Primat's way of explaining this Doctrine and that of the Doctor 's which proceeds indeed from the different Notions they had of Election and Reprobation Yet that there is no such formidable Contradiction in these two Propositions of my Lord Primat's by him laid down as the Doctor fancies or that the L. Primat hath maintained any thing in this Doctrine contrary to that of the Church of England for 1. the Doctor owns that all Mankind is not so perfectly reconciled to Almighty God as to be really and actually discharged from all their Sins before they actually believe but that they are so far reconciled unto him as to be capable of the remission of their Sins in case they do not want that Faith in their common Saviour which is required thereunto Now what will the Doctor get by these words if they are so far reconciled to him as to be capable of the remission of their Sins in case they do not want that Faith which is required thereunto since the Question still remains between the Lord Primat and those of the contrary Opinion Whether all Men can obtain without the aid of Grace this saving Faith which is required thereunto Our Saviour says the direct contrary Joh. 6. 44 65. No Man can come to me except the

remove to Greenwich on Tuesday from thence to Rochester and the next day take shipping homeward But I have no leisure to write unto you any news and therefore reserving the relation of them unto others and remembring my heartiest commendations to Mrs. Chaloner and all the rest of my good friends I leave you all unto the blessed Protection of our good God and rest always Yours in all Christian Affection James Usher London April 9. 1613. LETTER IX A Letter from Mr. Samuel Ward to Mr. James Usher afterward Arch-Bishop of Armagh Salutem Good Mr. Usher I Am given to understand by Mr. Bourchier That the Edition of the Councils specified in the new Catalogue as set forth by the Authority of Paulus Quintus hath the Greek Councils in Greek I would know whether the Acts of the IV. V. VI. VII and VIII Councils were set forth Graeco-lat as the first Tome is which I have seen at Oxford also what other remarkable Differences you observe between these and former Editions If there be any other Books of Note which you meet withal amongst the new I pray you in the next Letter let me have the Names Yesterday I went to Benedict Coll. Library where we found Cladius Seisellius contra Waldenses not perfect Thus with my best Wishes I commend you and your Studies to the protection of the highest Your loving Friend Samuel Ward Sydney Coll. May 12. 1613. LETTER X. A Letter from Mr. James Usher afterward Arch-Bishop of Armagh to Mr. Sam. Ward YOU will not believe good Sir what great Pleasure I took in perusing those writings which I received from you especially where I found your learned Parisian so fully to agree with me in collecting the Order of the ancient Codex Canonum out of the Council of Chalcedon For not long before I had entred my self into the same Consideration and resolved after the same manner but upon somewhat a more sure Ground I had found in Baronius ad an 341. § 34. that both in the 4th and in the 11th Action of the Council of Chalcedon certain Canons of the Council of Antioch were cited but without any Name out of some ancient Collections in which the 95th and 96th Canon did contain the same that the 16th and 17th of the Antiochen Council I mused a while what this might mean and conceiving Baronius his Opinion to be somewhat improbable that these Canons should be produced from some other Place than the Council of Antioch it self I bethought my self at last of that which Dionysius Exiguus hath in his Preface before his Translation of the Greek Canons ad Stephanum Salonitanum Episcopum Regulas Nicenae Synodi deinceps omnium Conciliorum sive quae anteà seu quae postmodùm facta sunt usque ad Synodum 150. Pontificum qui apud Constantinopolim convenerunt sub ordine numerorum id est à primo Capitulo usque ad 165 um sicut habentur in Graecâ auctoritate digessimus Tum sancti Chalcedonensis Concilii Decreta subdentes in his Graecorum Canonum finem esse declaramus Then set I a numbring of the Canons and finding some variety in the divers Editions I resolved to try Constantinus Harmenopulus his reckoning in his Preface before the Abridgment of the Greek Canons where he numbreth 20 Canons of the Council of Nice 25. Ancyranae 15. Neocaesariensis 19. Gangrensis 25. Antiochenae 60. Laodicen Synodi although I yield rather to give with your Parisian 14. to the Council of Neocaesaroea and 20. to that of Gangra So applying his Reckoning to the Order of the old Codex Canonum the 16th and 17th Canon of the Council of Antioch fell out precisely to be 95th and 96th in the other Reckoning and the first Canon of the Council of Constantinople which immediately followed the five Provincials in Dionysius his Order to the 165th Hence I concluded that the first Collection of the Canons consisted only of the first General and five other Provincial Councils unto which afterwards were added the General Councils that followed For thus much both Dionysius his Distinction of them from the rest seemeth to insinuate and the Order of placing those General Councils after the Provincials which otherwise no doubt if then they had been extant when this first Collection was compiled would immediately have been conjoyned with the Council of Nice doth further confirm and the Citation of this Collection in the Council of Chalcedon afterwards incorporated into the same Book of Greek Canons as appeareth by Dionysius manifestly convinceth Whether the Ephesine were as yet entred into the same body I make some Question because I find no Canon thereof cited neither by Fulgentius Ferrandus or Cresconius neither is it well known which were to be accounted the Canons of that Council the Canons which are in the counterfeit Isidorus his Collection being quite divers from those which are in Tilius his Greek Edition of the Canons Of this ancient Collection of the Greek Canons there was an ancient Latin Translation extant before the time of Dionysius as he in his Preface witnesseth But it being somewhat confused Dionysius made a new Translation which also he enlarged with Addition of new Canons prefixing in the begininng of his Book the 50. Canons of the Apostles translated by him out of Greek In principio saith he Canones qui dicuntur Apostolorum de Graeco transtulimus quibus quia plurimi consensum non proebuere facilem hoc ipsum ignorare vestram noluimus sanctitatem Then having ended the Greek Canons in the Council of Chalcedon he adjoyned thereunto the Latin Canons of the Sardican and African Councils which before were never brought into Codex Canonum as you have well observed For so much also doth himself testifie in his Preface Ne quid praeterea notitiae vestrae videamur velle substrahere Statuta quoque Sardicensis Concilii atque Africani quae Latine sunt edita suis à nobis numeris cernuntur esse distincta And here I take it about the year 530. do we first find mentioned these Canons of Sardica of Dionysius and Ferrandus being as yet also unknown unto the Greek Church howsoever afterward we find them added unto their Codex Canonum For about this same time in the days of Justinian Constantinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alledged by Turrian lib. 1. contra Magdeburg pro Canonib Apost cap. 21. 28. maketh his Collection of Ecclesiastical Constitutions only out of the Canons of the Apostles and the ten great Synods as he calleth them viz. Ancyrana Neocaesariensi Nicenâ Gangrensi Antiochenâ Laodicensi Constantinopolitanâ Ephesinâ Chalcedonensi Carthaginensi without mention of that of Sardica whose Canons seem to have been coyned for the Advancement of the Bishop of Rome's Authority after that the Forgery of the Canon of the Council of Nice had no Success as no small presumptions may induce us to imagine If we may believe Bellarmine lib. 2. de Romano Pontif. cap. 25. who herein I think followeth