Theologians will also perceive the additional improvements, by the two copious Indexes which have been compiled expressly for the American edition. The acute criticisms, and the exegetical interpretations by Barrow are of high consideration to a Biblical Reader-therefore a minute Table of the Texts of Scripture has been prepared; from which the opinions of that Annotator can promptly be understood. The Publisher has also subjoined an accurate Index of the multiplied themes discussed by Barrow in his ingenious Sermons and Expositions. In this respect, the foreign editions are so meagre, that by them the Student would attempt in vain to discover hundreds of interesting and momentous Topics. To supply that defect, a full alphabetic classification of all the subjects has been formed; and the admirers of Barrow's splendid lucubrations will be gratified with the facility thus afforded them, to recur to the casuistical decision, or the critical explanation, or the didactic judgment, or the forceful arguments of an evangelical Philosopher, whose Discourses comprise some of the most profound and eloquent delineations of "Christian Morals" which ever have appeared in the Anglo-Saxon language. With these numerous advantages, the American reprint of the "THEOLOGICAL WORKS OF ISAAC BARROW" is confidently submitted to public inspection-especially as this copy is sold at LESS THAN ONE THIRD OF THE PRICE of the last inferior edition issued from the University Press at Oxford, in 1830. New York, Epitome Fidei et Religionis Turcica, a Mahumeto Kureischita, Arabum Propheta, prius in Arabia Deserta, postea a successoribus per totum Habitus humani acquisiti non sunt revera diversi a memoria hominis. Visionem fieri posse absque specie, aut imagine sensibili, probabile est. . 407 In Comitiis 1652, Cartesiana Hypothesis de Materia et Motu haud satis- facit præcipuis naturæ phænomenis. Oratio Moderatoria in auspiciis termini, April 30, 1651. Oratio habita quinto Novemb. Anno 1651, in aula S. T. Collegii. Oratio habita in Lectura Geometrica Collegii Greshamensis, Londini, Oratio Præfatoria in Schola Publica Mathematica, Mart. 14, 1664. Procancellarii Electi Oratio. A. D. 1675. Vicecancellarii Munere defuncti Oratio. Oratio Sarcasmica in Schola Græca. Oratio Habita in Comitiis. De Sestertio. PAOE Mundus neque fuit, neque esse potuit ab Æterno. Anno 1649. 497 Dantur rationes Boni et Mali æternæ et indispensabiles. Anno 1651. 498 Dantur Substantiæ incorporea Natura sua Immortales. Anno 1651. Obedientia Christi non tollit obedientiam Christianam. Anno 1652. 500 Terram esse in mundi centro silam nullis argumentis evincitur. Anno Hypothesis Cartesiana de materia et motu haud satisfacit præcipuis na- Reverendissimo Magistro, et dignissimis Sociis Collegii S. S. Trinitat. Iter maritimum a portu Ligustico ad Constantinopolim. Nov. 6, Anno De Religione Turcica, AKEDAAON Anno 1658. In obitum dignissimi Domini Spenceri Bretton, illustrissimi Consulis Augustiss. regi suo reditum gratulatur Britannia. Anno 1660. In Psalmos a reverendo D. decano Petroburgensi Homerico versu dona- Illustrissimo domino Georgio Monk, regis restitutori, regni liberatori, In victorium Navalem, Anno 1665. Ratio secundi Præcepti in Decalago est immutabilis, Anno 1668. Divinitas TOY 10гOY constat ex initio Evangelii secundum Johannem. Ad D. D. Chr. Wrenn. AN EXPOSITION ON THE LORD'S PRAYER. AMONG all the duties prescribed to us by ty God; consisting of praise, which our religion, the rendering due worship we render to God in regard to his most to God is in nature and for consequence excellent perfections and glorious works; the principal; God thereby being most directly honoured and served, we from it immediately deriving most ample and high benefits; to the performance of which duty we are furnished with excellent direction and assistance from that Prayer which our Lord (at several times and upon several occasions) dictated, and recommended to his disciples, both as a pattern according to which they should regulate their devotions (Pray thus, or in this manner, saith he in St. Matthew), and as a form in which they should express them: (When you pray, say: that is, say this, or in these words; so he enjoins them in St. Luke :") unto it therefore we should carefully attend, as to our best rule; and we should frequently use it as our best matter of devotion: to the well performing of both which duties, it is requisite that we should distinctly understand the particulars contained therein; in order to which purpose we shall endeavour to explain them: but first let us premise a few words in general about prayer. Prayer, in its latitude of acceptation, doth comprehend all devotion, or worship immediately addressed unto Almigh Quamlibet alia verba dicamus, quæ affectus orantis vel præcedendo format ut clareat, vel consequendo attendit ut crescat, nihil aliud dicimus, quam quod in ista Dominica Oratione positum est, si recte et congruenter oramus.— Aug. Epist. 121; vide illum. Matt. vi. 9. VOL. III. Luke xi. 2. 1 of submissive gratulation, declaring our satisfaction in all the dispensations of his most wise and just providence; of thanksgiving, for the numberless great benefits we have received from him; of acknowledging our total dependence on him, and our subjection to him; of professing faith in him, and vowing service to him; of confessing the sins we have committed against him, with the guilt and aggravation of them; of deprecating the wrath and punishment due to us for our offences; of petition for all things needful and convenient for us; of intercession for others, whose good we according to duty or charity are concerned to desire and promote: prayer, I say (although, according to its most restrained sense, it only doth signify one of these particulars, namely, the petition of what is needful or expedient for us, yet), in its larger acception, as it commonly is used, it doth comprise them all and so we may well take it here; this form, although so very brief, being with so admirable wisdom contrived, as without straining the words beyond their natural importance, we may, applying a moderate attention, discern them all, as to their main substance, couched therein;† so that we may indeed reasonably regard * 1 Tim. ii. 1,—δεήσεις, προσευχαί, ἐντεύξεις, cxapioríaι. † Οὐ μόνον εὐχῆς ἐστι διδασκαλία ἐκεῖνα τὰ ζήμαἀλλὰ βίου τελείου παιδαγωγία.—Chrys. tom. v. p. 185. τα, this prayer as a complete directory, and knock, it shall be opened to us." Prayer a full exercise of all our devotion toward is also a means of procuring a blessing God:* of devotion, I say, the which (to upon all our undertakings; it sanctifieth engage, excite, and encourage us to the every performance, &c. There is no careful and constant practice thereof) we good thing so great and precious, so may consider enjoined us as a necessary high above the reach of common power, duty, commended to us as a requisite so strange to expect, or difficult to commeans of good, and a special instrument pass, which we may not easily and sureof all piety, and as a high privilege grant-ly by this means obtain; relief in all dised to us by God. tresses, both of our outward and inward estate; supplies of all our needs, both corporal and spiritual; comfort in all our 1. It is a natural duty and debt we owe to God (both in correspondence to the design of our being made and endow-sorrows and sadness; satisfaction in all ed with rational capacities agreeable to our doubts and darknesses of mind; help our relations; and in requital for our be- and strength against all our temptations, ing, and for all the good we have, and do we may be confident to obtain, if we duly continually receive from him), as most seek them from the Almighty Dispenser highly to love and reverence him in our of all good gifts: sure promises there hearts, so to declare our esteem of his are, and obvious examples hereof, too excellences, and our sense of his bounty many to be now recited as, on the othtoward us, to avow the dependence we er hand, they that will neglect this duty, have upon his will and providence; the that will not vouchsafe to seek help and obligations we are under to his mercy remedy of God, may be sure to want it; and goodness; to yield our due homage shall certainly suffer for their proud conof respect, submission, and obedience to tempt, profane diffidence, or foolish him if we do acknowledge a God, our sloth: You will not (saith our Saviour) Maker, our Lord, our continual Benefac- come to me, that ye may have life: no tor, to be, we must consequently acknowl-wonder, then, if they do not receive it, edge these performances in reason,justice, if they will not go thither for it where and gratitude due to him; and God accordingly requires, and positively enjoins them he is the Lord our God, whom we must worship and serve; the God whom praise waiteth for; who heareth prayers, and to whom therefore all flesh must come. The scripture is very frequent in commanding the duty. only it is to be had. All good things are in God's hand; and we shall never by any force or policy get them thence without his will, moved by entreaty: all good gifts come from heaven; and thence we shall never fetch them down, without ascending thither in our hearts and affections; spiritual goods especially are so 2. It is a most useful means, or a con-high above us, that we can never reach dition requisite, for the procurement of them otherwise than by God's help by benefits and blessings upon us. God humble supplication obtained. hath declared that he doth accept, he hath promised that he will reward, all devotions with an honest intention and pure mind offered up unto him; that he is nigh unto all them that call upon him in truth; that he will be found of them who seek him with all their heart; that he will fulfil the desire of them that fear him; he will hear their cry, and will save them; that they who seek him shall not want any good thing; that, whatever we ask in prayer believing, we shall receive; that if we ask, it shall be given us; if we seek, we shall find; if we *Totius Evangelii. breviarium.-Tert. de Orat. i. 9. Deut. x. 20; Matt. iv. 10; Psal. lxv. 2. 3. It is not only a means, by impetration acquiring for us, but it is an effectual instrument working in us, all true good; it is the channel by which God conveyeth spiritual light into our minds, and spiritual vigour into our hearts. It is both the seed and the food of spiritual life; by which all holy dispositions of soul and all honest resolutions of practice are bred and nourished, are augmented and strengthened in us.* It exciteth, it *Difficillimum est opus orare.- -Luth. • Εὐχῆς δικαίας οὐκ ἀνήκοος Θεός.—Psal. xxxiv. 10; cxlv. 18, 19; x. 17; Jer. xxix. 13; 1 John iii. 22; Matt. xxi. 22; vii. 7; Luke xi. 9; John xiv. 13; xv. 7; xvi. 23. John v. 40. |