furnish yourself with another; for I love to have by me divers bookes, which I doe not much esteeme; upon which score you need not scruple at your discretion to send me any booke, that I have not. I never matter the point of mony in this case, and I shall take any willingly and thankfully from you. Tis hard if there be not one thing at least to be learned out of any new booke; and that satisfyes me more than the expense of a few shillings can displease me. Trinity College, Nov. 29, 1664. HONOURED SIR,-Alsted's Admiranda Mathematica is nothing but a very short comprizall of the chief mathematical sciences, containing small systemes of arithmetick, geometry, astronomy, geography, opticks, musick, architecture, according to the methodicall or Ramisticall way. It is done, I thinke well enough, according to the designe, but may well be wanted. I cannot very well describe to you Bartschius his Planisphære. It treats more or lesse concerning most parts of astronomy but mainly concerning the fixed stars and their asterisms, giving verball discriptions, catalogues with longitude and latitude, and three or four mapps or delineations of them in plano. At the end are subjoined ephemerides of the planets from the yeere 1662 to 1686, with some other astronomical tables. Whether there be any thing extraordinary in the booke, I cannot tell, for I have looked very little upon it. But if you please, I will send it you, that you may informe yourselfe. Thomae Albii, that is, in plain English, Mr. Thomas White his Chrysaspis is a very small tract pretending to the quadrature of the circle but most easily confutable, as also to prove the equality of the spiral line to the semi-circumference of the circle, to which it appertains; both which errors he hath recanted publickly. Whether Dibuadius hath commented upon the last books of Euclid, I cannot tell. Mine is only upon the first sixe. Trinity College, March 3, 1665. For your proposition concerning Archimedes and Apollonius, I cannot well tell what to answer. I have been offered by a friend to be at the charges of printing them for me, which would yield me, I suppose, a considerable benefit, for I thinke I could put off many here. But till I be necessitated by some engagement, I shall hardly ever induce myselfe to take the pains, and spend the time requisite for the reviewall of them; although within two or three months I thinke I could performe that. If the stationer you mention should make me a round offer, and propose faire conditions, I might perhaps be moved. Till such occasion I am likely to supersede. I have been also urged to review that little Euclid, which ten or eleven years ago I writ very hastily. I would however gladly have it in my disposall; and therefore would know whether Mr. Neeland, who printed it, his widow doe make any accompt thereof. He gott, as I have been told from himselfe, some hundreds of pounds by it; and did not keep conditions with me in printing it so well as he did promise me, so that I might presume to right myselfe; but I would you not have any controversy, nor doe the shadow of an injury to any. Wherefore, if you have opportunity of inquiry, and could informe me, whether Mr. Neeland's relict would consent, that I dispose thereof at my pleasure, would favour me therein. Indeed if I should resolve about Archimedes or Apollonius, I should willingly have that booke goe along with them, corrected and enlarged, and polished somewhat, by reason of some short Scholiums that might be conveniently interserted as lemmatical and preparatory to their demonstrations; as also I should add Theodisius his Sphæricks, and some other elementary things. But this is spoken in way of supposition. Trinity College, Feb. 1, 1666-7. DEARE SIR.-As for Mengolus I have been once or twice looking into him; but his language is so uncouth and ambiguous, his definitions so many and so obscure, that I thinke it were easyer toward the understanding any matter to learne Arabick than his dialect. So that, besides that I doe very much dislike such kind of writing, and hope very little from those that use it, having busynesse enough which the last yeere hath been encreased by divers gentlemen being committed to my care, I can hardly allow leisure, and indeed have not patience enough to search into the depths of his obscurityes. I see that he propounds many ordinary things involved in his way; but what he hath performed new I cannot guesse. WORKS OF DR. ISAAC BARROW. Seventy-seven Sermons on several occasions. Sermons and Expositions on all the Articles of the Apostles' Creed. A Discourse of the Unity of the Church. Euclidis Elementa translated into English.-Euclidis Data.-Lectiones Optica XVIII.-Lectiones Geometricæ.-Archimedis Opera.-Apollonii Conicorum, Libri. Iv.-Theodosii Sphærica.-Lectio de Sphæra et Cylindro. Lectiones Mathematicæ. Opuscula Theologica. Poemata. Orationes. SERMONS. SERMON I. THE PLEASANTNESS OF RELIGION. our mind; displaying objects in their due shapes, postures, magnitudes, and colProv. iii. 17.—Her ways are ways of fortable warmth, and disposing our minds ours; quickening our spirits with a compleasantness, and all her paths are peace. to a cheerful activity; dispelling the darkTHE meaning of these words seems plain ness of ignorance, scattering the mists of and obvious, and to need little explication. doubt, driving away the spectres of delu Her ways, that is, the ways of Wisdom. sive fancy; mitigating the cold of sullen What this Wisdom is, I shall not under- melancholy; discovering obstacles, setake accurately to describe. Briefly, I curing progress, and making the passages understand by it, an habitual skill or faculty of life clear, open, and pleasant. We are of judging aright about matters of practice, all naturally endowed with a strong appeand choosing according to that right judg- tite to know, to see, to pursue truth; and ment, and conforming the actions to such with a bashful abhorrency from being degood choice. Ways and paths in Scrip- ceived, and entangled in mistake. And as ture-dialect are the courses and manners success in inquiry after truth affords matof action. For doing there is common-ter of joy and triumph; so being conscious ly called walking; and the methods of of error and miscarriage therein, is attendoing are the ways in which we walk. By pleasantness may be meant the joy and delight accompanying, and by peace the content and satisfaction ensuing such a course of actions. So that, in short, the sense of these words seems simply to be this; that a course of life directed by wisdom and good judgment is delightful in the practice, and brings content after it. The truth of which proposition it shall be my endeavour at this time to confirm by divers reasons, and illustrate by seve ral instances. ded with shame and sorrow. These desires Wisdom in the most perfect manner satisfies, not by entertaining us with dry, empty, fruitless theories, upon mean and vulgar subjects; but by enriching our minds with excellent and useful knowledge, directed to the noblest objects and serviceable to the highest ends. Nor in its own nature only, but, II. Much more in its worthy consequences is Wisdom exceedingly pleasant and peaceable: in general, by disposing us to acquire and to enjoy all the good, I. Then, Wisdom of itself is delecta-delight, and happiness we are capable of; ble and satisfactory, as it implies a reve- and by freeing us from all the inconvenilation of truth, and a detection of error to ences, mischiefs, and infelicities our conus. It is like light,* pleasant to behold, casting a sprightly lustre, and diffusing a benign influence all about; presenting a goodly prospect of things to the eyes of dition is subject to. For whatever good from clear understanding, deliberate advice, sagacious foresight, stable resolution, dexterous address, right intention, and orderly proceeding, doth naturally result, Wisdom confers: whatever evil blind ignorance, false presumption, un- the Divine Providence is wont to afford wary credulity, precipitate rashness, un- its concourse to such proceedings? Besteady purpose, ill contrivance, back-side that such well-grounded hope conwardness, inability, unwieldiness and con- firms resolution, and quickens activity, fusion of thought, beget, Wisdom pre- which mainly conduce to the prosperous vents. From a thousand snares and issue of designs. Farther, treacherous allurements, from innumerable rocks and dangerous surprises, from exceedingly many needless incumbrances and vexatious toils of fruitless endeavour, she redeems and secures us. More particularly, V. Wisdom prevents discouragement from the possibility of ill success, yea, and makes disappointment itself tolerable. For if either the foresight of a possible miscarriage should discourage us from adventuring on action, or inculpable frustration were intolerable, we should with no heart apply ourselves to anything; there being no designs in this III. Wisdom assures us we take the best course, and proceed as we ought. For by the same means we judge aright, and reflecting upon that judgment are as-world, though founded upon the most sured we do so as the same arguments sound advice, and prosecuted by the most by which we demonstrate a theorem con- diligent endeavour, which may not be devince us we have demonstrated it, and feated, as depending upon divers causes the same light by which we see an ob- above our power, and circumstances beject makes us know we see it. And this yond our prospect. The inconstant opinassurance in the progress of the action ions, uncertain resolutions, mutable affecexceedingly pleases, and in the sequel of tions, and fallacious pretences of men, it infinitely contents us. He that judges upon which the accomplishment of most amiss, not perceiving clearly the rectitude projects rely, may easily deceive and disof his process, proceeds usually with a appoint us. The imperceptible course of dubious solicitude; and at length, discov-nature exerting itself in sudden tempests, ering his error, condemns his own choice, diseases, and unlucky casualties, may and receives no other satisfaction but of surprise us, and give an end to our busirepentance. Like a traveller, who, be-nesses and lives together. However, ing uncertain whether he goes in the the irresistible power of the Divine Provright way, wanders in continual perplex-idence, guided by the unsearchable counity, till he be informed, and then too late, understanding his mistake, with regret seeks to recover himself into it. But he that knows his way, and is satisfied that it is the true one, makes on merrily and carelessly, not doubting he shall in good time arrive to his designed journey's end. Two troublesome mischiefs therefore Wisdom frees us from, the company of anxious doubt in our actions, and the consequence of bitter repentance: for no man can doubt of what he is sure, nor repent of what he knows good. sel of his will, we can never be assured that it will not interpose, and hinder the effects of our endeavours. Yet notwithstanding, when we act prudently, we have no reason to be disheartened; because, having good intentions, and using fit means, and having done our best, as no deserved blame, so no considerable damage can arrive to us: and though we find Almighty God hath crossed us, yet we are sure he is not displeased with us. Which consideration, wherewith Wisdom furnishes us, will make the worst IV. Wisdom begets in us a hope of success not only tolerable, but comfortasuccess in our actions, and is usually at- ble to us. For hence we have reason to tended therewith. Now, what is more hope, that the All-wise Goodness reserves delicious than hope? what more satisfac-a better reward for us, and will sometory than success? That is like the pur- time recompense not only the good pursuit of a flying enemy, this like gather-poses we unhappily pursued, but also the ing the spoil; that like viewing the ripe corn, this like the joy of harvest itself. And he that aims at a good end, and knows he uses proper means to attain it, why should he despair of success, since effects naturally follow their causes, and unexpected disappointment we patiently endured;-and that however we shall be no losers in the end. Which discourse is mainly fortified by considering how the best and wisest attempts have often miscarried. We see Moses, authorized by God's command, directed by his counsel, and conducted by his hand, intended to bring the Israelites into the land of Canaan; yet by the unreasonable incredulity and stubborn perverseness of that people he had his purpose frustrated. The holy prophets afterward earnestly endeavoured to contain the same people within compass of obedience to the divine commands, and to reduce them from their idolatrous and wicked courses; yet without correspondent effect. Our Saviour, by the example of his holy life, continual instruction, and vehement exhortations, assayed to procure a belief of and submission to his most excellent doctrine; yet how few believed his report, and complied with his discipline! Yea, Almighty God himself often complains, how in a manner his designs were defeated, his desires thwarted, his offers refused, his counsels rejected, his expectations deceived. Wherefore, (saith he concerning his vineyard), when I looked it should bring forth grapes, brought it forth wild grapes? And again, I have spread out my hands all the day to a rebellious people. And again, I have even sent unto you all my prophets, daily rising up early, and sending them: yet they harkened not unto me. Wherefore there is no good cause we should be disheartened, or vexed, when success is wanting to well-advised purposes. It is foolish and ill-grounded intentions, and practices unwarrantable by good reason, that makes the undertakers solicitous of success, and being defeated, leave them disconsolate. Yea farther, erty and disgrace, to produce an inward sense which is beyond their natural efficacy: nor corporeal affections of sickness and pain to disturb the mind, with which they have nothing to do. The region of these malignant distempers being at most but the habit of the body, wisdom by effectual antidotes repels them from the heart, and inward parts of the soul. If anything, sin, and our unworthy miscarriages toward God, should vex and discompose us: yet this trouble, Wisdom, by representing the divine goodness, and his tender mercies in our ever-blessed Redeemer, doth perfectly allay. And as for all other adversities, it abates their noxious power, by showing us they are either merely imaginary, or very short and temporary; that they admit of remedy, or at most do not exclude comfort, not wholly hindering the operations of the mind, nor extinguishing its joys; that they may have a profitable use, and pleasant end; and, however, neither imply bad conscience, nor induce obligation to punishment. For, VII. Wisdom hat always a good conscience attending it, that purest delight and richest cordial of the soul; that brazen wall, and impregnable fortress against both external assaults, and internal commotions; that continual feast, whereon the mind, destitute of all other repast, with a never languishing appetite, may entertain itself; that faithful witness, and impartial judge, whoever accuses, always acquitting the innocent soul; that certain friend, in no strait failing, in no adversity VI. Wisdom makes all the troubles, deserting; that sure refuge in all storms griefs, and pains incident to life, whether of fortune, and persecutions of disgrace; casual adversities, or natural afflictions, which, as Solomon here notes, renders a easy and supportable; by rightly valuing man's sleep sweet, and undisturbed with the importance, and moderating the in- fearful phantasms, his heart light, and his fluence of them. It suffers not busy fancy steps secure; and, if anything, can make to alter the nature, amplify the degree, or the stoical paradox good, and cause the extend the duration of them, by represent- wise man to smile in extremity of toring them more sad, heavy, and remediless ment; arming his mind with an invinci than they truly are. It allows them no ble courage, and infusing a due confiforce beyond what naturally and necessa- dence into it, whereby he bears up cheerrily they have, nor contributes nourish- fully against malicious reproach, undaunment to their increase. It keeps them at tedly sustains adversity, and triumphs a due distance, not permitting them to en- over bad fortune. And this invaluable croach upon the soul, or to propagate their treasure the wise man is only capable of influence beyond their proper sphere. It possessing; who certainly knows, and will not let external mischances, as pov-heartily approves the grounds upon which he proceeds; whereas the fool, building a Isa. v. 4. b Isa. lxv. 2. c Jer. vii. 25, 26. his choice upon blind chance, or violent |