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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36910	The Young-students-library containing extracts and abridgments of the most valuable books printed in England, and in the forreign journals, from the year sixty five, to this time : to which is added a new essay upon all sorts of learning ... / by the Athenian Society ; also, a large alphabetical table, comprehending the contents of this volume, and of all the Athenian Mercuries and supplements, etc., printed in the year 1691.	Dunton, John, 1659-1733.; Hove, Frederick Hendrick van, 1628?-1698.; Athenian Society (London, England)	1692 (1692)	Wing D2635; ESTC R35551	984,688	524

St. Cyprian de Lapsis § 7. p. 279. which he waves because he would be fuller in Translating an African Synod held Anno 254 which consisted of Sixty six Bishops the occasion of which Determination was this A certain Bishop call'd Fidus had some Scruples concerning the time of Baptizing of Infants upon which the aforesaid Bishops determined the Case in the following Decree Apud Cyprian Epist. 59. § 2 3 4. p. 164 165. As for the matter of Infants whom you said were not to be Baptised within the Second or Third Day after their Nativity or according to the Law of Circumcision within the eighth Day thereof it hath appeared to us in our Council quite contrary no one maintained your Opinion but we all judged that the Mercy and Grace of God was to be denied to no Man for since the Lord said in the Gospel The Son of Man came not to destroy but to save the Souls of Men therefore as much as lies in our Power no Soul is to be lost for what is there defective in him who has been once formed in the Womb by the hands of God To us indeed it seems that Children encrease as they advance in years but yet whatever things are made by God are perfected by the Work and Majesty of God their Maker Besides the Holy Scriptures declare that both Infants and Adult Persons have the same Equality in the Divine Workmanship When Elisha prayed over the Dead Child of the Sunamitisn Widow he lay upon the Child and put his Head upon his Head and his Face upon his Face and his Body upon his Body and his Feet upon his Feet This may be thought improbable how the small Members of an Infant should equal the big ones of a grown Man but herein is expressed the Divine and Spiritual Equality that al● Men are equal and alike when they are made by God that though the encrease of our Bodies may cause an inequality with respect to Men yet not with respect to God unless that that Grace which is given to baptized Persons be more or less according to the Age of the Receivers but the Holy Ghost is given equally to all not according to measure but according to God's Mercy and Indulgence for as God is no respecter of Persons so neither of years he equally offers to all the obtaining of his heavenly Grace And whereas you say that an Infant for the first Days after his Birth is unclean so that every one is afraid to kiss him this can be no Impediment to his Obtainment of heavenly Grace for it is written to the Pure all things are pure and none of us should dread that which God hath made for although an Infant be newly born yet he is not so as that we should dread to kiss him since in the kissing of an Infant we ought to think upon the fresh Works of God which in a manner we kiss in an Infant newly formed and born when we embrace that which God hath made And whereas the carnal Iewish Circumcision was performed on the Eighth Day that was a Type and Shadow of some future good thing which Christ the Truth being now come is done away because the Eighth Day or the First day after the Sabbath was to be the Day on which our Lord should rise and quicken us and give us the Spiritual Circumcision therefore was the Carnal Circumcision on the Eighth Day which Type is now abolished Christ the Truth being come and having given us the Spiritual Circumcision Wherefore it is our Iudgment that no one ought to be debarred from God's Grace by that Law or that the Spiritual Circumcision should be hindred by the Carnal one but all Men ought to be admitted to the Grace of Christ as Peter saith in the Acts of the Apostles that the Lord said unto him that he should call no Man common or unclean But if any thing can hinder Men from Baptism it will be heinous Sins that will debar the Adult and Mature there from and if those who have sinned extremely against God yet if afterwards they believe are Baptized and no Man is prohibited from this Grace how much more ought not an Infant to be prohibited who being but just born is guilty of no Sin but of Original which he contracted from Adam Who ought the more readily to be received to the Remission of Sins because not his own but other Sin● are remitted to him Wherefore dearly beloved it is our Opinion that from Baptism and the Grace of God who is merciful kind and benign to all none ought to be prohibited by us which as it is to be observed and followed with respect to all so especially with respect to Infants and those that are but just born who deserve our help and the Divine Mercy because at the first instant of their Nativity they beg it by their Cries and Tears This is as formal a Synodical Decree for the Baptism of Infants as can be expected which being the Judgment of a Synod is more Authentick than the Opinion of a private Father the Question put was not Whether an Infant should be Baptized but When which plainly supposes Infant Baptism in general Use seeing so great a number of Bishops were concern'd to decide the time of Baptizing them He passes on to the Baptism of Adult Persons such as came over from the Heathens they were instructed or Catechis'd and from thence call'd Catechumens of which we have spoken above the manner of their Baptizing was this there were certain Questions propos'd to them which consisted of Abjuration of the World the Flesh and the Devil and an Assent to all the Articles of the Christian Faith Here our Author takes occasion to treat of the Creed call'd the Apostles which he says was not made by the Apostles nor was it made all at once for some Articles were made and added in Opposition to the Heresies which sprung in the Church Thus I believe in God says the Greek I believe in one God in Opposition to the Polytheism of the Heathens nay for above Four Hundred Years after our Saviour it was not all made up for then there were two Articles wanting viz. He descended into Hell and the Communion of Saints The Collection our Author has made of the Primitive Creeds is too curious to be past over without a general Transcription as he had them from their Original Language they are as follow § 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Epist. ad Tralle● p. 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irenaeus lib. 1. c. 2. p. 35 36. Credo in unum Deum fabricatorem Coeli ac Terrae omnium quae in eis sunt per Christum Jesum Dei Filium qui propter eminentissimam erga Figmentum suum dilectionem eam quae esset ex Virgine generationem sustinuit ipse per se hominem adunans Deo passus sub Pontio Pilato resurgens in claritate receptus in gloria

d. Ch. 2. v. Let the Bishop be a Husband of one Wife ought to be explained in this Sense That a Bishop should have but one Wife only Which excludes not simply the Plurality of Women at the same time but second Weddings also 'T is thus that Lycophron calls Helena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wife to three Husbands altho' she never had three at a time Theseus being dead when Paris took away Helen from Menelaus Afranius hath called the same Biviram a Woman that married a second time and Tertullian Vnivitam a Woman married but once The ancient Christians building upon this passage as does the present Impiety of the Romans who permitted not the High-Priest to marry a second time forbid the same thing to the Clergy It is thus that the same Apostle c 5. v. 9. would have the Widows that they chose for the service of the Church to be the Wife of one Husband only That is that they had married but one Husband for it was never permitted to Women to have more at the same time and St. Paul took no care to prohibite a thing that might never happen But as the Roman Law suffered Women to repudiate their Husbands so it came to pass that unchast Women changed them too often witness this passage of Seneca cited by our Author Illustres quaedam ac Nobiles Faeminae non Consulum numero sed Maritorum annos suos computant exeunt Matrimonii causa nubunt Repudii Sic funt octo Mariti Quinque per Autumnos As Iuvenal saith see the Letters 297.323 Peter du Puy Counsellor in Parliament demanded one day of Grotius the reason the Evangelist said nothing of what happened to our Lord before his 30 th year except one thing only that befel him at 12. years as St. Luke reports Grotius answers to that that it is by the end which is proposed in an Author that we must judge of what ought to be said and what omitted That the Evangelist had no design to write only the Life of Jesus Christ but to give the Gospel to Posterity that is a Doctrine under the Conditions of Repentance promising to men the Remission of Sins and Life Eternal That it is composed of two parts whereof the one hath a respect to the Doctrine and the other to History as much as is useful to confirm this Doctrine as the History of the Miracles Death Resurrection and Ascension of Jesus Christ That this History begins properly but at the Baptism of Jesus Christ because from that time he began to teach publickly without Intermission and that he had done Miracles So that the Evangelists have omitted all which passed in that time and if they said any thing it ought to be looked upon rather as a kind of Preamble to make known the Person of Jesus Christ than as the beginning of an exact History of his Life Letter 143. first part We may add here to the Criticks that which is in 264. Letter to Monsieur de Pegrese touching the writings and Life of Nicholas of Damascus Monsieur de Pegrese having recovered a Manuscript Copy out of the Collections of Constantine ●orphyrogennete put them into the hands of the famous Henry of Valois then but young who caused them to be printed in Greek and Latin with Notes of his own 1634. in 4. at Paris Grotius having seen this work before it was printed writ to Monsieur de Pegrese all that he knew concerning Nicholas of Damascus of which there are many fragments in this Collection He treats of the writings of this Author who was a particular Friend to Herod the Great his universal History and his Life of Caesar Augustus in 180. Books He speaks of his Stile and manner of Writing and shews that that which bears his Name in the Manuscript of Monsieur de Piersc is really this Historians He after that writ his Life in Latin and the fragments of his Works that he found in Iosephus Athenaeus Phocius c. In fine he sends to his illustrious Friend a Latin Version of a part of Nicholas's which was in the Collections of Constantine There is a remarkable place in the Discourse of Epictetus collected by Arian Book 2. c. 9. Why do you call your self a Stoick saith this Philosopher to a Jew who counterfeited a Heathen Why do you deceive the Multitude Why feign you your self a Greek since you are a Iew see you not why they call a man a Iew Syrian or Egyptian and that if any one is seen leaning on both sides we are accustomed to say that he is not a Iew but feigns himself to be so But when he comes to be of the mind as those who have been baptized and who have embraced this Sect they call him a Iew and he is so in effect And thus we who have been vainly baptized are Iews by Name but in effect another thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruarus who proposed this passage to our Author demanded of him who Epictetus meant by those that he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptized in vain if they are not Christians and from whence it comes to pass that Epictetus puts himself in their number Grotius answers First That we must read in these last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which makes this sense In like manner we resemble those who have been baptized in vain we are honest men by name but in effect another thing Secondly That the Author speaks not of Christians which he else where calls Galileans but of the Jews which received none into their Religion that were not first baptized Letter 322 336. See the first Century of the Letters of Ruarus Epistle the 31. and We find also in the first page of the 673. Letter divers Corrections upon the works of Stace that Grotius sent to Gronovius who was then preparing an Addition thereof The most noble part of the Criticks if we may believe those who make a Profession of it is that which teacheth us to judge of Authors to discern their true Works from those which are Suppositions to distinguish their stile to find out the defects thereof and to remark the faults they commit For that Reason we shall place here the Judgment that Grotius hath made of divers Books both Ancient and Modern The first Epistle of ●lement to the Corinthians Grotius judgeth it to be much the same that Phocius read that there is no reason to believe that that which Phocius read is not the same that St. Ierome Clemens Alexandrinus and St. Irenaeus read who where nearer the time of the Author That the stile according to the remarks of St. Ierome is very near that of the Epistle to the Hebrews as also there are many other marks of a true Antiquity as this Quod de Christo semper loquitur non ut posteriores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed simpliciter plane ut Paulus Apostolus solet quod alia qu●que

bestowed where the Divine Gifts are received with a sound and full Faith both of Giver and Receiver For in Baptism the Spots of Sin are otherwise washed away than the filth of the Body in a Secular and Carnal Bath is in which there is need of a Seat to sit upon of a Vat to wash in of Sope and other such like Implements that so the Body may be washed and cleansed but in another manner is the Heart of a Believer washed otherwise is the Mind of a Man purified by the Merits of Christ. In the Sacraments of Salvation through the Indulgence of God in Cases of Necessity the Divine Abridgments convey the whole to those that believe Nor let any one think it strange that the Sick when they are Baptized are only perfused or sprinkled since the Scripture says by the Prophet Ezechiel Chap. 36. v. 25 26. I will sprinkle clean Water upon you and ye shall be clean from all your Filthinesses and from all your Idols will I cleanse you a new Heart also will I give you and a new Spirit will I put within you Also it is said in Numbers chap. 19.19 20. And the Man which shall be unclean to the Evening he shall be purified the third day and the seventh day and he shall be clean but if he shall not be purified the third day and the seventh day he shall not be clean and that Soul shall be cut off from Israel because the Water of Aspersion hath not been sprinkled on him And again the Lord spake unto Moses Numb 8. v. 6.7 Take the Levites from among the Children of Israel and cleanse them and thus shalt thou do unto them to cleanse them sprinkle Water of Purifying upon them And again the Water of Aspersion is Purification From whence it appears that sprinkling is sufficient instead of Immersion and whensoever it is done if there be a sound Faith of Giver and Receiver it is perfect and complete V. The Fifth Chap. treats of Unction Signation and Confirmation he brings his Authorities from them who mention them as succeeding Baptism but the manner how is not exprest only about the last he gives us an uncommon Remark to wit that Absolution and Confirmation were the same and that when they absolved Penitents the Bishop put his Hands upon their Heads and that this Confirmation was frequently repeated VI. In the Sixth Chap. our Author treats of the Lord's Supper in which he considers three things 1. The Time 2. The Person 3. The manner thereof 1. For the time he proves it to be commonly at Supper some times Morning and Evening and in times of Persecution according as they had Opportunity 2. The Persons that communicated were such as were initiated into the Church by Baptism but Penitents that were yet under Penance and the Chatechumens were not admitted 3. The manner of Celebrating the Eucharist In some places the Communicants made their Offerings first as in Africa and France presenting according to their Ability Bread Wine the first Fruits of their Encrease c. which were employ'd to the use of the Poor Iustin Martyr Apol. 2. Pag. 97. says Bread and Wine are offered to the Minister who receiving them gives Praise and Glory to the Lord of all through the Son and the Holy Ghost and in a large-manner renders particular Thanks for he present Mercies who when he hath ended his Prayers and Praise all the People say Amen And when the Minister hath thus given Thanks and the People said Amen the Deacons distributed the Elements Our Author tells us that the Prayer consisted of two Parts viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petition and Thanksgiving in the former they prayed for the Peace of the Church the Quiet of the World the Health of their Emperors and in a word for all Men. In the latter they gave God Thanks for sending Christ and for the Institution of that comfortable Sacrament desiring his Blessing on and the Consecration of the Elements then before them After some Prayer the Minister consecrated both the Elements together blessed and distributed them amongst the rest to Children as above The posture of Receiving at Alexandria was Standing in other Places Kneeling especially at Whitsontide After Distribution was over they Sung an Hymn or a Psalm to the Praise and Glory of God and then they concluded with a Prayer of Thanksgiving and made a Collection for the Poor VII He treats of the Circumstances of publick Worship as Time Place c. He says the Primitive Christians had their Churches and appointed Places except in times of Persecution when they took the best Opportunities they could Their Churches were erected high and in open Places made very light and shining in Imitation of the Holy Ghost's descending in Fire they built them towards the East as we said above They imagin'd no Sanctity or Holiness tied to them or that Divine Service was more acceptable there than elsewhere but for Convenience Clem. Alex. Strom. Lib. 7. Pag. 520. The times of meeting together were constantly every first day of the Week or Sunday by them commonly styled The Lord's Day and the Western Churches met on Saturday and Sunday both the former to gratifie the Jewish Converts who were numerous in those parts VIII The Eighth Chap. treats of the Primitive Fasts which were of two sorts occasional and fixt the first not determin'd by any constant fixed Period of time but observed on extraordinary and unusual Seasons according as the variety and necessity of their Circumstances did require as as in case of eminent Dangers in Church or State particularly against Persecutions thus Cornelius Bishop of Rome Ep. 57. § 3. Pag. 159. was writ to by St. Cyprian That since God was pleased in his Providence to warn them of an approaching Fight and Tryal they ought with their whole Flocks diligently to fast and watch and pray to give themselves to continual Groans and frequent Prayers for those are our Spiritual Arms that make us firmly to stand and persevere The fixt Fasts our Author tells us were Fridays and Wednesdays some times till Three of the Clock sometimes till Night Besides these they had an Annual fixt Fast viz. Lent the reason of it says our Author was from these words Matth. 9.15 The days will come when the Bridegroom shall be taken from them and then shall they Fast. They imagined this to be an Injunction of Christ to all his Followers as appear'd by some places he quoted out of the Fathers IX In the Ninth Chap. we have an Account of Primitive Feasts the first we meet with is Easter mentioned by Tertullian upon which we find there were some differences in the Churches as to the precise time of keeping it The next was Whitsuntide or Pentecost spoke of by Tertullian and Origen The next was Christmas mentioned by Clemens Alexandrinus here the Author takes notice that the Ancients disagree'd about the time of our Saviour's Birth-day some were for