the cost of his journeys. Soon after his return to England, in 1659, he took orders.

In 1660 he was appointed Professor of Greek at Cambridge, and in 1662 elected Gresham Professor of Geometry, which office he held until 1669, when he resigned the chair, resolving henceforward to confine himself to the study of divinity. He was succeeded in it by Isaac Newton, whose talents when an undergraduate at Cambridge he had been the first to recognise and encourage. He was nominated Master of Trinity by the King in 1672, and died in his forty-seventh year in 1677.

Isaac Barrow was equally celebrated as a mathematician and divine. As a divine, he is principally known as the author of the Treatise of the Pope's Supremacy, published by the care of Bishop Tillotson after its writer's death, a standard work, which occupies one of the foremost places in our controversial theology. As a moral and practical writer, he is discriminating, as well as earnest, vigorous, and copious; he exhibits great resources of language, and brings out the whole contents of a subject with clearness, freedom, and vivacity. His style, though it tends to looseness and diffuseness, is still always animated and rich. His readers are often cautioned against his redundancy, but it is the redundancy of an original and fertile genius. The characteristic qualities of his mind are best exhibited in his Sermons, in which he handles moral as well as doctrinal subjects, and enters with heartiness into questions of life and practice.

1. Prayer.

We cannot ever be framing or venting long prayers with our lips, but almost ever our mind can throw pious glances, our heart may dart good wishes upwards; so that hardly any moment (any considerable space of time) shall pass without some lightsome flashes of devotion. As bodily respiration, without intermission or impediment, doth concur

with all our actions; so may that breathing of soul, which preserveth our spiritual life, and ventilateth that holy flame within us, well conspire with all other occupations.

For devotion is of a nature so spiritual, so subtle, and penetrant, that no matter can exclude or obstruct it. Our minds are so exceedingly nimble and active, that no business. can hold pace with them, or exhaust their attention and activity. We can never be so fully possessed by any employment, but that divers vacuities of time do intercur, wherein our thoughts and affections will be diverted to other matters. As a covetous man, whatever beside he is doing, will be carking about his bags and treasures; an ambitious man will be devising on his plots and projects; a voluptuous man will have his mind in his dishes; a lascivious man will be doting on his amours; a studious man will be musing on his notions,—every man according to his particular inclination, will lard his business and besprinkle all his actions with cares and wishes tending to the enjoyment of what he most esteemeth and affecteth; so may a good Christian, through all his undertakings, wind in devout reflections and pious motions of soul toward the chief object of his mind and affection. Most businesses have wide gaps, all have some chinks, at which devotion may slip in. Be we never so urgently set or closely intent upon any work, (be we feeding, be we travelling, be we trading, be we studying,) nothing yet can forbid, but that we may together wedge in a thought concerning God's goodness.-Sermon, The Duty of Prayer.

2. A Peaceable Temper.

Ir much conduceth to the preservation of peace, and upholding amicable correspondence in our dealings and

transactions with men, liable to doubt and debate, not to insist upon nice and rigorous points of right, not to take all advantage offered us, not to deal hard measure, not to use extremities, to the damage or hindrance of others, especially when no comparable benefit will thence accrue to ourselves. For such proceedings, as they discover in us little kindness to, or tenderness of, our neighbours' good, so they exceedingly exasperate them, and persuade them we are their enemies, and render them ours, and so utterly destroy peace between us. Whereas abating something from the height and strictness of our pretences, and a favourable recession in such cases, will greatly engage men to have an honourable opinion, and a peaceable affection towards us.

If we would attain to this peaceable estate of life, we must use toward all men such demonstrations of respect and courtesy, which according to their degree and station custom doth entitle them to, or which upon the common score of humanity they may be reasonably deemed to expect from us; respective gestures, civil salutations, free access, affable demeanour, cheerful looks, and courteous discourse. These, as they betoken good-will in them that use them, so they beget, cherish, and increase it in those whom they refer to and the necessary fruit of mutual good-will is peace.

But the contrary carriages, contemptuous or disregardfulbehaviour, difficulty of admission to converse, a tetrical or sullen aspect, rough and fastidious language, as they discover a mind averse from friendly commerce, so they beget a more potent disdain in others: men generally (especially those of generous and hearty temper) valuing their due respect beyond all other interests, and more contentedly brooking injury than neglect.

He that would effectually observe the apostolic rule, must

:

be disposed to overlook such lesser faults committed against him, as make no great breach upon his interest or credit, yea, to forget or forgive the greatest and most grievous injuries to excuse the mistakes, and connive at the neglects, and bear patiently the hasty passions of his neighbour, and to embrace readily any seasonable overture, and accept any tolerable conditions of reconcilement. For even in common life that observation of our Saviour most exactly holds, It is impossible that offences should not come; the air may sooner become wholly fixed, and the sea continue in a perfect rest, without waves or undulations, than human conversation be altogether free from occasions of distaste, which he that cannot either prudently dissemble, or patiently digest, must renounce all hopes of living peaceably here. He that like tinder is inflammable by the least spark, and is enraged by every angry word, and resents deeply every petty affront, and cannot endure the memory of a past unkindness should upon any terms be defaced, resolves surely to live in eternal tumult and combustion, to multiply daily upon himself fresh quarrels, and to perpetuate all enmity already begun. Whereas by total passing by those little causes of disgust the present contention is altogether avoided, or instantly appeased, our neighbour's passion suddenly evaporates and consumes itself; no remarkable footsteps of dissension remain; our neighbour, reflecting upon what is past, sees himself obliged by our discreet forbearance.

If we desire to live peaceably, we must restrain our pragmatical curiosity within the bounds of our proper business and concernment, not (being curiosi in aliena republica) invading other men's provinces, and without leave or commission intermeddling with their affairs; not rushing into their closets, prying into their concealed designs, or dictating counsel to them without due invitation thereto.

If we would live peaceably with all men, it behoves us not to engage ourselves so deeply in any singular friendship, or in devotion to any one party of men, as to be entirely partial to their interests, and prejudiced in their behalf, without distinct consideration of the truth and equity of their pretences in the particular matters of difference; not to approve, favour, or applaud that which is bad in some; to dislike, discountenance, or disparage that which is good in others: not, out of excessive kindness to some, to give just cause of distaste to others: not, for the sake of a fortuitous agreement in disposition, opinion, interest, or relation, to violate the duties of justice or humanity. For he that upon such terms is a friend to any one man, or party of men, as to be resolved, with an implicit faith or blind obedience, to maintain whatever he or they shall do to be good, doth in a manner undertake enmity against all men beside, and as it may happen, doth oblige himself to contradict plain truth, to deviate from the rules of virtue, and to offend Almighty God himself. This unlimited partiality we owe only to truth and goodness, and to God (the fountain of them), in no case to swerve from their dictates and prescriptions. He that followed Tiberius Gracchus in his seditious practices, upon the bare account of friendship, and alleged in his excuse, that, if his friend had required it of him, he should as readily have put fire to the Capitol, was much more abominable for his disloyalty to his country, and horrible impiety against God, than commendable for his constant fidelity to his friend.-Sermon, Of a Peaceable Temper and Carriage.

3. Not easy to be good.

VIRTUE is not a mushroom, that springeth up of itself in one night when we are asleep, or regard it not; but a