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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

ignorant in the time of the III. Council of Lateran held under Alexander III. in MCLXXIX This Author saith that some of them presented to the Pope divers books of Scripture translated into French with Comments and demanded instantly of him the Power to preach Two amongst them who passed for the most able were introduced in an Assembly where Mapes was Commissioned as he saith to Question them He asked of them if they believed in God the Father the Son and Holy Ghost They answered Yes Do ye also believe added he in the Mother of Iesus Christ The Vaudois replied they did and made themselves thus saith the Author to be laughed at by all Men. Notwithstanding as it appeared not that they were willing to desist from their design they were excommunicated in the Council yet they continued their Assemblies in Gasconny and in the Neighbouring places where they begun from that time to exclaim against the abuses they had observed at Rome History tells us that Manicheans were mixed among them tho' they were very different in opinions and some were burned who were discovered in divers places of France and Germany St. Bernard hath written in the following Age against I know not what Hereticks whereof he speaks very contemptibly and to whom he also attributes some of the Sentiments of the Manicheans He assures us that they chose rather to die than to be converted and that they not only shewed Constancy but even rejoyced when they were led to the place where they were to be put to Death Mori magis eligebant quàm converti nec modo patienter sed laeti ut videbatur ducebantur ad mortem We may see hereby that seduced Persons as sincerely believe a false Doctrine as the Orthodox do theirs who defend the Truth for infine one would not be burned for what one look'd upon as a lye An Author of that time named William de ●uylaurens in the Prologue of his Chronicle besides adds Arianism to them and saith that they as well as the Vaudois tho' in different opinions licet inter se dissides agreed equally against the Catholick Faith They made the greater progress by reason that Priests were fallen into the utmost contempt whereof here is a proof drawn from a vulgar way of speaking which this Author relates To shew that they were far from doing a thing they were accustomed to say I would rather be a Iew But the Proverb changed and it is said in Gasconny I would rather be a Priest than to do that Mallem esse Capellanus quàm hoc vel illud facere Men were every where so wearied with the Ecclesiastical Tyranny and so scandalized at their lewd course of Life that those who spake against them were hearkened to with Delight and Pleasure as they did to one Arnand of Bresse a Disciple of Peter Abailards who went to censure them at Rome The Poet Gunther speaks thereof more at large in the third book of his Ligurin and concludes thus what he says of ' em Veraque multa quidem nisi tempora nostra fideles Respuerent monitus falsis admixta monebat Our Author relates divers of the violent proceedings against them and amongst others a Declaration of Alphonsus King of Arragon published in MCXCIV wherein he drives the Vaudois out of his Estates prohibites his Subjects to give them any succours upon pain of Confiscation of all their Goods and orders them to add all manner of grievances and affronts to beat and abuse them yet upon Condition they will neither kill nor cripple them praeter solummodo laesionem mortis aut membrorum detruncationem This is a cruel mildness which sometime Persecutors have practis'd and whereof it would not be hard to find fresh Examples The second period of time during which Usher believes the Dragon was let loose extends from the beginning of the Pontificate of Innocent III. unto the beginning of that of Gregory XI to wit from the year 1194. unto 1370. Innocent endeavour'd not a little to establish the indirect Authority of Popes over Kings and that which they pretend to have over all the Bishops of the World He named himself in a discourse which he made upon the Consecration of Popes the Spouse of the Church He maintain'd that all Bishops were but his Vicars and that it was he alone who retain'd an absolute Episcopal Authority So that other Bishops might say of him as of God we have received of his fulness He caused a Synod to be held at Rome in MCCXV which is called the fourth of Lateran where he confirmed a Canon of the III. Council held in the same place by which Alexander III. had absolved from the Oath of Fidelity the Subjects of a Prince who had favoured Hereticks against the Remonstrances of the Court of Rome Here are the terms of the second decree If a Temporal Lord required and advertised by the Church neglect to purge his Lands from the pollution of Heresie let the Metropolitan and the other Bishops of the Province excommunicate him If he makes not satisfaction in a year let the Soveraign Pontif be advertised that he may declare his Subjects absolved from the Fidelity which they owe him and give his Countrey to be possessed by Catholicks who having rooted out the Hereticks may possess it without any contradiction As this Decree is quite contrary to the Authority of Princes some Catholick Authors who have lived in places where this indirect Authority of Popes is refused to be acknowledged over the Temporalities of Kings they say that the Canons attributed to this Council were suppositious or at least that things did not pass therein after a canonical manner so that these Decrees obliged no Body But a famous English Protestant hath shewn that these Decrees are not suppositious that they are obligatory according to the Principles of the Roman Church that they have been received in England that the distinction of those who say that the Decrees of Councils oblige in matters of Faith and not in matters of practice are unreasonable and contrary to the Principles of the same Church and that tho' this distinction was true it could not exempt them from submitting themselves to the Decrees of the IV. Council of Lateran It was in this same Council that Transubstantiation was established and that a Croisade was published against the Vaudois as it was usually done against the Infidels Antoninus in his Chronicle affirms that the County of Thoulouse and Lombardy being full of Hereticks who amongst other errours endeavoured to take from the Church all it's Temporalities omnem Temporalitatem St. Dominick set himself to preach against them and converted a hundred thousand of ' em He took adds he to his help some devout and zealous Persons for the Faith who conquered these Hereticks corporally with the material Sword when they could not convince them with the Sword of the Spirit Quae corporaliter illos Hereticos gladio materiali expugnarent quos ipse gladio verbi Dei

not necessary nor ordained by the Apostles and he gives many reasons to which he adds divers Examples in Ecclesiastical History by which one may see he believes it not necessary that there be an Union of Discipline amongst the Churches Upon this occasion he particularly makes use of the Epistles of St. Cyprian by which it appears according to Dr. Barrow that every Bishop lay under a double obligation whereof one regarded his Flock in particular the other the whole Church By the first he was obliged to take care that every thing be done in good order in his Church and that nothing should be done which was not for Edification and this should be endeavour'd by taking counsel of his Clergy and his People By the second he was obliged when the good of his Flock required it to confer with other Bishops touching the means of preserving Truth and Peace But in that time a Bishop knew not what it was to be hindered from acting according to the extent of his Power by appealing to a Superior Power to which he was obliged to give an account of the Administration of his Charge Bishops were then as Princes in their Jurisdictions but they omitted not to keep a certain Correspondence for the preserving an universal Peace Statutum est omnibus-nobis saith St. Cyprian ac aequum est pariter ac justum ut uniuscujusque causa illic audiatur ubi est Crimen admissum singulis Pastoribus portio Gregis sit adscripta quam regat unusquisque praepositus rationem actus sui Domino redditurus and elsewhere Qua in re nee nos cuiquam facimus nec Legem damus cum habeat in Ecclesiae administratione voluntate sui liberum arbitrium unusquisque praepositus rationem actus sui Domino redditurus Dr. Barrow shews after this the Inconveniencies which would attend the Government of the Christian Church if it should acknowledge one Visible Head A famous Divine of the Church of England having maintained the Unity of an Ecclesiastical Discipline so that all the Christian Churches ought to be according to him in the nature of a Confederacy which submits every Church in particular to an entire body if it is permitted so to speak Dr. Barrow believes he is obliged to refute this Tenet and to that end he hath drawn from his Works twelve proofs of this Opinion which that Divine has spread in divers places and which he proposed with great care altho' after a manner very obscure and intricate This last Author having objected for instance to those who believe not that the Unity of Discipline is necessary the Article of the Creed where 't is said I believe in the Holy Catholick or Vniversal Church and the Creed of Constantinople where 't is said The Holy Catholick and Apostolick Church Dr. Barrow answers to this that this Article is not in the Abridgment of the Christian Faith which is found in St. Irenaeus Tertullian and St. Cyprian no more than in the Creed of the Council of Nice And 1. That it was not in the Apostles Creed which the Church of Rome makes use of but that it is added after the Times of Ruffinus and St. Augustine against the Heresies and Schisms which sprung up in the Christian Church 2. That it agrees with the Unity of the Catholick Church in many respects and that this is not the manner of Unity which is in Question and which is not decided in the Creed 3 'T is fairly supposed that the Unity which is spoken of in the Creed of Constantinople is that of outward Government 4. That one might reasonably think that the sense of this Article is no other than this That we make profession to remain stedfast in the body of Christians which are scatter'd throughout the whole World and which received the Faith the Discipline and the Manner of living Ordained by Iesus Christ and his Apostles that we are bound to be charitable to all good Christians with which we are ready to Communicate That we are willing to observe the Laws and Constitutions and Ioynt-Opinion of the Churches for the Conservation of Truth Order and Peace Lastly That we renounce all Heretick Doctrines all scandalous Practices and all manner of Factions 5. That it appears that this is the sense of this Article because that he hath put it in the Creed to preserve the Truth Discipline and Peace of the Church 6. That 't is not reasonable to explain this Article in any manner which agrees not with the Apostolick Times and Primitive Church for then there was no Union of Discipline amongst Christians like to what has been since As it was objected to Dr. Barrow that this opinion favours the Independants so afterwards he shews the difference between it and that of these Men after which he draws divers consequences from his own positions as That those who separate from the Communion of the Church in which they live that is established on good foundations are Guilty of Schism and ought to be Censured by and excluded from the Communion of all other Churches and they must not think themselves to be exempted from Error altho some other Church would receive them as a Subject cannot withdraw himself from the obedience of his natural Prince in putting himself under the Protection of another This also is defended by the Apostolick Canons which the antient Church hath observ'd with much Care as Dr. Barrow makes appear by many examples This is according to his opinion a means to extirpate Schisms and not that which is proposed by the Roman Church to wit to Establish a Political Vnion amongst divers Churches by which they are Subordinate to one only Every Church ought to suffer the others to enjoy in peace their Rights and Liberties and content it self to condemn dangerous errours and factions and to assist with Counsel the other Churches when they have need thereof The second Volume contains the explication of the Creed in 34 Sermons upon this Article I believe in the Holy Ghost The rest being briefly explained because that the Author has treated of 'em in other places of his Works marked in a little advertisment which is at the End of his Sermons These Sermons are not simple explications of the Letter of the Creed The Author hath explained the Articles as he had occasion by divers texts of Scripture treating of the matter that he found therein and the particular circumstances of each text He shews first how much doubting is necessary and on the contrary in the two following what Faith is Reasonable and Just. In the fourth and fifth he explains Justification by Faith He afterward proves in four Sermons successively the existence of a Deity by the Works of Creation by the order of the Body of Man consent of all Nations and by supernatural effects The tenth and two following treat of the Unity of God of his power and of the creation of the World In the 13th and to the 20th the Author

made a Priest by Innocent the first being retired to Marseilles began to compose Books by which sweetening a little the Sentiments of Pelagius w●om he also condemned as a Heretick he gave birth to the opinions to which were since given the Name of Semi-pelagianism His Sentiments may be seen in his Collations or Conferences that St. Prosper hath refuted and maintain'd against the pure Pelagianism Here in a few words is what they were reduced unto I. The Semi-pelagians allowed that men are born corrupted and that they cannot withdraw from this Corruption but by the assistance of Grace which is nevertheless prevented by some motion of the Will as by some good desire whence they said n●cum est velle credere Dei autem gratiae est adjuvare to Will to Believe dependeth of me but it 's the Grace of God that helpeth me God according to them expecteth from us these first motions after which he giveth us his Grace II. That God inviteth all the World by his Grace but that it dependeth of the Liberty of men to receive or to reject it III. That God had caused the Gospel to be preached to Nations that he foresaw would embrace it and that he caused it not to be preached to Nations that he foresaw would reject it IV. That notwithstanding he was willing all should be saved he had chosen to Salvation none but those that he saw wou'd persevere in Faith and good Works V. That there was no particular Grace absolutely necessary to Salvation which God gave only to a certain number of men and that men might lose all the Graces they had received VI. That of little Children which died in their Infancy God permitted that those only should be baptized who according to the foreknowledge of God would have been pious if they had lived but on the contrary those that were wicked if they came to a more advanced Age were excluded from Baptism by Providence VII The Semi-pelagians were yet accused to make Grace entirely outward so that according to them it chiefly consisted in the preaching of the Gospel but some of them maintained that there was also an interiour Grace that Pelagius himself did not totally reject Others allowed that there was preventing Grace So it seemeth that the difference that was betwixt them and Pelagius consisted only in this that they allowed Men were born in some measure corrupt and also they pressed more the necessity of Grace at least in words Tho' the difference was not extreamly great he notwithstanding anathematized Pelagius But this they did it 's like in the supposition that Pelagius maintained all the opinions condemned by the Councils of Africk St. Augustine accuseth them to have made the Grace of God wholly to consist in Instruction which only regardeth the understanding when as he believ'd it to consist in a particular and interiour action of the Holy Ghost determining us invincibly to Will good this determination not being the effect of our understanding The other Sentiments of this Father are known opposite either to the Doctrine of Pelagius or that of the Semi-pelagians We may be instructed herein particularly in his Books of Predestination and Perseverance that he writ at the entreaty of St. Pro●per against the Semi-pelagians and in the works of the latter To come back to the History 't is said that in the year Ccccxxix one Agricola Son of Severiaenus a Pelagian Bishop carried Pelagianism into England but St. Germain Bishop of Auxerre was sent hither by Pope Celestin or by the Bishops of the Gauls and extirpated it suddenly Several miracles are attributed to him in this Voyage and in the stay he made in England as Vsher observes But if what Hector Boetius saith a Historian of Scotland who lived in the beginning of the past Age be true he used a means that is not less efficacious for the extirpation of Heresie which was that the Pelagians that would not retract were burned by the care of the Magistrates But whilst St. Germain purified England the Seeds of Pelagianism that Cassian had spread amongst the Monks of Marseille and in the Narbonick Gaul caused it likewise to grow in France St. Prosper and Hilary had writ of it to St. Augustine and had specified it to him that several Ecclesiasticks of the Gauls looked upon his opinions as dangerous novelties St. Augustine answered to their objections in the books which we lately have named but the support that Hilary Bishop of Arles and Maxim Bishop of Riez granted to the Semi-pelagians hindered any body from molesting them tho' they shewed much aversion for the Doctrine of St. Augustine Iulian and the other Bishops banished as I have already observ'd from Italy were gone to Constantinople where they importuned the Emperour to be re-established but as they were accused of Heresie he would grant them nothing without knowing the reasons why they were banished Nestorius Bishop of Constantinople writ about it to Celestine who answered him after a very sour manner and as if it had not been permitted to be informed of the reason of their condemnation reproaching him at the same time with his particular Sentiments His Letter is dated the 12. of August in the year Ccccxxx. It was at that time that St. Augustine died whose Elogium may be found in our Author who approveth of the praises that Fulgentius giveth him in his 2. Book of the Truth of Predestination where he speaks of him as Inspired A little after his death the Letters of Theodosius that had called him to the Council of Ephesus arrived in Africk whence some Bishops were sent thither In the year Ccccxxxi the 22. of Iune this Council composed of CCX Bishops was assembled for the Condemnation of Nestorius Cyril of Alexandria presided there and whilst it was holding Iohn Bishop of Antioch was assembled with 30. other Bishops who made Canons contrary to those of this Council The particulars were that the party of Cyril and that of Iohn reciprocally accused each other of Pelagianism but the greater part approved of the Deposition of Iulian and other Bishops of Italy that Nestorius had used with more mildness He is accused to have been of their opinion and to have maintained that Jesus Christ was become the Son of God by the good use he made of his Free-will in reward whereof God had united him to the Everlasting Word This was the cause that in this Council Pelagianism and Nestorianism were both condemned together But notwithstanding all this and the cares of three Popes Celestinus Xystus and Leo the first Semi-pelagianism was upheld amongst the Gauls It may be that the manner wherewith Celestine writ to the Bishops of France contributed to it because that tho' he condemned Pelagius with heat and praised St. Augustine he said at the end of his Letter that as to the deep and difficult Questions which were found mingled in this Controversie and which were treated at length by those that opposed the Hereticks that as

brings Lazarus and his Sisters at the same time into Provence The strongest reason to persuade us that the Gospel was so soon Preached in England is drawn from a passage of Gildas's which was not well understood Interea glaciali frigore rigenti Insulae veluti longiori Terrarum Recessu soli visibili non proximae verus ille non de firmamento solum Dr. Stillingfleet reads Sol sed de summa etiam those who read Solum for Sol have also added this Etiam for the clearing of the sense coelorum arce tempora cuncta excedente universo orbi praefulgidum sui coruscum ostendens tempore ut scimus summo Tiberii Caesaris quo absque ullo impedimento ejus propagabatur Religio comminata senatu nolente a Principe morte dilatoribus Militum ejusdem radios suos primum indulget id est sua praecepta Christus These words of Gildas were taken until now as if he meant that the Gospel was Preached in England towards the end of Tiberius's Reign But thus the Bishop of Worcester understands them Jesus Christ the true Sun who as 't is known made his Light to shine over all the Vniverse towards the end of Tiberius 's Reign at which time his Religion was propagated without hinderance in spight of the Senate because this Prince threatned those with death that should accuse the Christians Jesus Christ I say made his Sun-beams to shine to wit his Precepts not from the Firmament but the highest place of the Heavens and which was from all Eternity upon this frozen Island distant from the visible Sun Gildas speaks of two several times wherein the visible Sun appeared the one towards the end of Tiberius's Reign at which it shined to the view of the whole World and the other that it particularly appeared in England and which he marks by the Particle interea This word relates to the time whereof he speaks to wit that in which Suetonius Paulinus Conquered the Queen Boadicea which happened towards the middle of Nero's Reign about Twenty years after that Claudius had sent A. Plautius to reduce England into the form of a Province The Monks of the last Ages fruitful in Ancient Histories affirmed that Ioseph of Arimathea came from Glassenbury where he founded a Monastery Preaching there the Gospel In a time wherein all that came from these pious Lyars was believed this Fabulous History was taken for an ancient Tradition but the Bishop of Worcester easily shews it is supported only by the Authority of such Men and actions as are very suspicious and accompanied with ridiculous circumstances Nevertheless he believes it may be proved by good Authorities and maintained by probable circumstances that Christianity entred into England in the time of the Apostles Eusebius positively affirms that these Holy Men Preached the Gospel in the British Isles Theodoret reckons the Britans amongst those People Converted by the Apostles St. Ierome saith that St. Paul after his Imprisonment Preached the Gospel in the West in occidentis partibus by which he seems to understand England as well as St. Clement who saith that St. Paul went to the farthest part of the West Terms which Dr. Stillingfleet proves to have been commonly taken for Great Britain He shews after that by the History of St. Paul's Life that this Apostle had time to come into England and that he might have been persuaded to have taken this Journey because this part of Great Britain was then reduced into a Province There is also some likelihood that Pomponia Graecina Wife to Plautius was a Christian Tacitus assuring us that she was accused of a Strange Superstition and that she lived in a continual Melancholy If this Lady was a Christian she might have inform'd St. Paul what state England was in and encouraged him to come hither He might likewise have been instructed by those whom Plautius led Prisoners to Rome True it is that it has been said that St. Peter and some other Apostles were in England but these Traditions appear altogether Fabulous and if any came it was undoubtedly St. Paul according to the Testimony of St. Clement of whom we have spoken II. To pursue the Ecclesiastical History of England our Prelate undertakes in the 2 d. Chapter to Collect what is found in the Antients about the space of time from the Apostles to the First Council of Nice The Principal Proofs from whence we conclude there were Christians in that time in England are the Testimonies of Tertullian and Origen which the Author defends and Expounds at length Many of the Writers of the last Ages said that a King of England named Lucius was Converted to Christianity in the time of M. Aurelius and Lucius Verus But suppose this true in the Main there are divers circumstances which are really false as when this Lucius is made King of all England which was at that time a Roman Province Our Prelate believes there might be a Christian Prince of that Name in some place of England and whom the Romans suffered to Reign because he was of their side such as might have been the Descendants of one Cogidunus who favoured them That this place of England perhaps was the County of Sussex where there is no Monument of the Romans This being so it may easily be conceived that Lucius had heard Discourses of the Christian Religion by some antient Britans or Soldiers of the Army which M. Aurelius brought hither and which had been delivered from an eminent danger by the Prayers of the Christians that were in it as the Emperor himself said in one of his Letters After that Lucius might send as Tradition has it Messengers to Eleutherius Bishop of Rome to be better Instructed because of the great Commerce which was betwixt England and Rome If Persons had been satisfied to have related this History after this manner it may be none would have called it in question but the Lyes wherewith it 's stuft the better to maintain it have rendered according to the Remark of the Author doubtful and suspicious that which may be true in it Others will not fail to add to this that in the Conjectures that are always made in the Enquiry after these Antiquities founded upon the Traditions of as great Lyars as the Monks of the past Ages that in these Conjectures I say Si trapassano i confini del vero per scrivere negli ampii spatii del possibile cose incerte non seguite according to an Italian Author And also the silence of Gildas who inform'd us of all he knew of the Antiquities of England yet speaks not one word of this Lucius which renders this History very suspicious even in what appears most possible in it Our Prelate proves there were Christians in England in the time of Dioclesian and that several suffered Martyrdom in it though the Persecution could not last long here seeing Constantius Father to Constantine stopped it Constantius dying at

the Earth it must fall not being able to keep up being pointed at the end like a Sugar-loaf and the wooden Bowl being rais'd up by the Water will make its Ring to disengage from the small Iron Spike and then it will ascend with such proportion of swiftness as I believe to be unknown Thus without other Artifice one may it seems do the same thing supposing the bottom was firm and that there should be no Vessel As for the other Invention of drawing Water from the bottom of the Sea it is so darkly expounded that it can scarcely be understood one must guess that there were Pails at the two Handles that they were moveable and made like a Spring But without all this ado I have done the same thing before now with a Brasen Pump of about a foot long which I let fall into the Sea with a Cord and which had the same effect as your Pail with its Lead and all its Apparel for the lower Pipes opened themselves in descending and shut themselves in ascending and brought up Water from the bottom of the Sea But I have always found this Water Salt for five or six Fathom deep having made no Experiment lower And certainly if Experience and good Physicks were consulted the Sea should be more Salt in the bottom than at the Surface seeing the Salt being more heavy than the Water it wou'd stay at the bottom and the lightest and sweetest wou'd always rise uppermost as we see by the Rain by Lembicks and by all sorts of Evaporations and I do not believe that one can doubt of this For the Authority of Iohn Hugh van Linschoten a Hollander which says in Chap. 6. of his Voyages that writ in his own Tongue not in English That in the Isle of Baharem which is in the Persian Gulph there is fresh Water found four or five Fathom below the Salt We shou'd doubt this to be Matter of Fact had it not been related by this Author For he knows it not by Experience and relates it by Hear-say as he doth many other false Things were it nothing but what he saith of the Tomb of Mahomet whom he pretends to be in a Coffin of Iron suspended in the Air by a Vault of Stones made of Loadstone which all the World knows to be false But tho' fresh Water shou'd be found at the bottom of the Sea near the Isle of Baharem four or five Fathom under the Salt Water it follows not that one should find it elsewhere For the cause related by Texeira in his Relation De los Reyes de Harmuz where he saith That the Isle of Baharem hath much Water whereof the best is that of certain Wells very deep in the midst of the Isle and that there are great Veins of pure and fresh Water which spring in the next Sea where the Divers go for it above three Fathoms or thereabouts and that they are of Opinion these Fountains were in times past in fi●m Ground pretty far from the Sea which hath since covered them So you see that it is a Fact altogether particular from which we ought to not conclude That under 4 or 5 Fathoms of Salt-Water there is commonly sweet Water found but only by such Causes or by the Springing up of some Rivers which are lost under Ground and come out into the Sea by Subterranean Chanels which are sometimes to be found An Extract of an English Iournal Communicated by Mr. Hook how to cause a Plano-convex Glass of a small Sphere to retort the Rays of the Sun upon a Focus of a greater distance than its Convexity requires TAKE two Glasses whereof the one is perfectly flat on both sides the other of one side only and Convex of the other of what Sphere soever so that the flat Glass may be a little larger than the other Afterwards take a Ring of Brass made very round in which you must cement these two so that their Superficies may be exactly parallel and the Convex side of the Planeconvex Glass may be turned inward yet without its touching the flat Superficies of the other Glass Being thus well cemented in the Ring all round pour into a little hole that must be at the brim of the Brass-ring some Oyl of Turpentine Spirit of Wine Salt and acid Liquors c. and having filled the empty Space which is betwixt the two Glasses stop this hole with a Vice and according to the different refraction of the Liquors put betwixt the two Glasses the Focus of this Prospective shall become either longer or shorter Mr. Hook adds That he wish'd he had examined a Tryal among several which may be made upon the possibility of making a Glass wrought in a little Sphere to serve a Prospective of a very great length tho' for fear of promising too much he ought to add That among the Spherick Objects those which are greatest and whose Matter hath a greater Refraction are the best It 's long since that Mr. Hook proposed to Mr. Azout this Problem to lengthen the Focus of Prospectives Mr. Azout gave them a general Solution of it for every length given by the disposition of a second Glass whose Figure he determined as may be seen in his Letters printed by I. Cusson and whereof mention was formerly made in the French Journals But Mr. Hook having inform'd him that the Invention which he had found was very different from what was before thought upon Mr. Picard very understanding in these sorts of Matters proposed about five Months ago the means of lengthning the Focus of Prospectives by Liquors after the same manner as hath been seen in the Journal of England Notwithstanding the Glory of this Invention is always due unto Mr. Hook who hath had the first Thought thereof It 's true there will not be much use drawn from it yet it is very Fine and Curious An Extract of a Letter written from Oxford May 12. 1666. by Mr. Wallis and inserted in the Iournal of England about a Visit to a dead Body struck with Thunder THERE was here a frightful Thunder the 10 of May wherewith two Scholars who were alone in a Boat without a Water-man were unhapily struck and cast out of the Boat into the Water One of them was killed out-right and tho' he was taken out of the Water where he scarcely stayed one Moment yet there appear'd no mark of Life Sense or Motion in him The other was very well yet fallen down in the Boat without being able any way to help himself and as immoveable as a Stake but there appeared no Wound in his Body and all the harm he had was that he remained so troubled in himself that he could not remember how he fell into the Water and whether it was the Thunder or some Lightning which was the cause He remained in this State the Night following and I know not what became of him since As for him who dyed as soon as he was drawn up we endeavoured to bring him to