of all our good by just correspondence all our mind and heart all our strength and endeavour are due and reasonably might he engross them to himself excluding all other beings from any share in them so that we might be obliged onely to fix our thoughts and set our affections on him onely to act directly for his honour and interest saying with the Holy Psalmist Whom have I in heaven but thee and there is none in earth that I desire beside thee Yet doth he freely please to impart a share of these performances on mankind yet doth he charge us to place our affection on one another to place it there indeed in a measure so large that we can hardly imagine a greater according to a rule than which none can be devised more compleat or certain O marvellous condescension O goodness truly divine which surpasseth the nature of things which dispenseth with the highest right and forgoeth the greatest interest that can be Doth not God in a sort debase himself that he might advance us doth he not appear to wave his own due and neglect his own honour for our advantage how otherwise could the love of man be capable of any resemblance to the love of God and not stand at an infinite distance or in an extream disparity from it how otherwise could we be obliged to affect or regard any thing beside the Sovereign the onely goodness how otherwise could there be any second or like to that first that great that peerless command Thou shalt love the Lord thy God with all thy heart This indeed is the highest commendation whereof any Law is capable for as to be like God is the highest praise that can be given to a person so to resemble the divinest Law of love to God is the fairest character that can be assigned of a Law the which indeed representeth it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint James calleth it that is a Royal and Sovereign Law exalted above all others and bearing a sway on them Saint Paul telleth us that the end of the commandment or the main scope of the Evangelical doctrine is charity out of a pure heart and a good conscience and faith unfeigned that charity is the summe and substance of all other duties and that he that loveth another hath fulfilled the whole law that Charity is the chief of the Theological vertues and the prime fruit of the divine Spirit and the bond of perfection which combineth and consummateth all other graces and the general principle of all our doings Saint Peter enjoineth us that to all other vertues we add charity as the top and crown of them and Above all things saith he have fervent charity among your selves Saint John calleth this Law in way of excellence the commandment of God and our Lord himself claimeth it as his peculiar Precept This saith he is my commandment that ye love one another as I have loved you A new commandment I give unto you that ye love one another and maketh the observance of it the special cognizance of his followers By this shall all men know that ye are my disciples if ye love one another These indeed are lofty commendations thereof yet all of them may worthily veil to this all of them seem verified in virtue of this because God hath vouchsafed to place this command in so near adjacency to the first great Law conjoining the two Tables making Charity contiguous and as it were commensurate to Piety It is true that in many respects Charity doth resemble Piety for it is the most genuine daughter of Piety thence in complexion in features in humour much favouring its sweet mother It doth consist in like dispositions and motions of soul It doth grow from the same roots and principles of benignity ingenuity equity gratitude planted in our original constitution by the breath of God and improved in our hearts by the divine Spirit of love It produceth the like fruits of beneficence toward others and of comfort in our selves It in like manner doth assimilate us to God rendring us conformable to his nature followers of his practice and partakers of his felicity It is of like use and consequence toward the regulation of our practice and due management of our whole life In such respects I say this Law is like to the other but it is however chiefly so for that God hath pleased to lay so great stress thereon as to make it the other half of our Religion and duty or because as Saint John saith This commandment have we from him that he who loveth God love his brother also which is to his praise a most pregnant demonstration of his immense goodness toward us But no less in the very substance of this Duty will the benignity of him that prescribeth it shine forth displaying it self in the rare beauty and sweetness of it together with the vast benefit and utility which it being observed will yield to mankind which will appear by what we may discourse for pressing its observance but first let us explain it as it lyeth before us expressed in the words of the Text wherein we shall consider two Particulars observable First The Object of the Duty Secondly The Qualification annexed to it The Object of it Our Neighbour The Qualification As our selves I. The Object of Charity is our Neighbour that is it being understood as the Precept now concerneth us according to our Lord's exposition or according to his intent and the tenour of his Doctrine every man with whom we have to doe or who is capable of our love especially every Christian. The Law as it was given to God's ancient people did openly regard onely those among them who were linked together in a holy neighbourhood or Society from which all other men being excluded were deemed strangers and foreiners aliens as Saint Paul speaketh from the commonwealth of Israel and strangers from the covenants of promise for thus the Law runneth in Leviticus Thou shalt not bear any grudge against the children of thy people but thou shalt love thy neighbour as thy self where plainly Jews and Neighbours are terms equivalent other men being supposed to stand at distance without the fold or politick enclosure which God by several Ordinances had fenced to keep that Nation unmixt and separate nor can it be excepted against this notion that in the same Chapter it is enjoined But the stranger that dwelleth with you shall be unto you as one born among you and thou shalt love him as thy self for by that stranger as the Jewish Masters well interpret it is meant a Proselyte of righteousness or one who although a stranger by birth was yet a brother in Religion having voluntarily submitted to their Law being engaged in the same Covenant and thence admitted to the same Privileges as an adopted Child of that Holy
our neighbours concerns to our accompt That this is practicable experience may confirm for we may observe that men commonly do thus appropriate the concerns of others resenting the disasters of a friend or of a relation with as sensible displeasure as they could their own and answerably finding as high a satisfaction in their good fortune Yea many persons do feel more pain by compassion for others than they could do in sustaining the same evils divers can with a stout heart undergo their own afflictions who are melted with those of a friend or brother Seeing then in true judgment humanity doth match any other relation and Christianity far doth exceed all other alliances why may we not on them ground the like affections and practices if reason hath any force or consideration can any wise sway in our practice 4. It will greatly conduce to the perfect observance of this Rule to the depression of self-love and advancement of charity to the highest pitch if we do studiously contemplate our selves strictly examining our conscience and seriously reflecting on our unworthiness and vileness the infirmities and defects of nature the corruptions and defilements of our soul the sins and miscarriages of our lives which doing we shall certainly be far from admiring or doting on our selves but rather as Job did we shall condemn and abhor our selves when we see our selves so deformed and ugly how can we be amiable in our own eyes how can we more esteem or affect our selves than others of whose unworthiness we can hardly be so conscious or sure what place can there be for that vanity and folly for that pride and arrogance for that partiality and injustice which are the sources of immoderate self-love 5. And lastly we may from many conspicuous Experiments and Examples be assur'd that such a practice of this Duty is not impossible but these I have already produced and urged in the precedent Discourse and shall not repeat them again The Fifth Sermon EPHESIANS 5. 2. And walk in love SAint Paul telleth us that the end of the commandment or the main scope of the Evangelical Doctrine is charity out of a pure heart and a good conscience and faith unfeigned that charity is a general principle of all good practice let all your things be done in charity that it is the sum and abridgment of all other duties so that he that loveth another hath fulfilled the whole law that it is the chief of the Theological vertues the prime fruit of the divine Spirit and the band of perfection which combineth and consummateth all other graces Saint Peter enjoineth us that to all other vertues we should add charity as the top and crown of them and Above all things saith he have fervent charity among your selves Saint James styleth the Law of Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the royal or Sovereign Law Saint John calleth it in way of excellence the commandment of God This is his commandement that we should love one another Our Lord claimeth it for his peculiar Law This is my commandment and a new commandment I give unto you that ye love one another And he maketh the observance of it the special badge and cognizance of his followers By this shall all men know that ye are my disciples if ye love one another It being therefore a duty of so grand importance it is most requisite that we should well understand it and faithfully observe it to which purposes I shall by God's assistance endeavour to confer somewhat first by explaining its Nature then by pressing the observance of it by several Inducements The nature of it will as I conceive be best understood by representing the several chief Acts which it comprizeth or implyeth as necessary prerequisites or essential ingredients or inseparable adherents to it some internally resident in the soul others discharged in external performance together with some special properties of it And such are those which follow I. Loving our neighbour doth imply that we should value and esteem him this is necessary for affection doth follow opinion so that we cannot like any thing which we do not esteem or wherein we do not apprehend some considerable good attractive of affection that is not amiable which is wholly contemptible or so far as it is such But in right judgment no man is such for the Wise man telleth us that He that despiseth his neighbour sinneth and He is void of understanding that despiseth his neighbour but no man is guilty of sin or folly for despising that which is wholly despicable It is indeed true that every man is subject to defects and to mischances apt to breed contempt especially in the minds of vulgar and weak people but no man is really despicable For Every man living hath stamped on him the venerable Image of his glorious Maker which nothing incident to him can utterly deface Every man is of a divine extraction and allied to heaven by nature and by grace as the Son of God and the Brother of God Incarnate If I did despise the cause of my man-servant or of my maid-servant when they contended with me what then shall I do when God riseth up and when he visiteth what shall I answer him Did not he that made me in the womb make him and did not one fashion us in the womb Every man is endewed with that celestial faculty of reason inspired by the Almighty for There is a spirit in man and the inspiration of the Almighty giveth them understanding and hath an immortal spirit residing in him or rather is himself an Angelical spirit dwelling in a visible tabernacle Every man was originally designed and framed for a fruition of eternal happiness Every man hath an interest in the common redemption purchased by the bloud of the Son of God who tasted death for every one Every man is capable of Sovereign bliss and hath a crown of endless glory offered to him In fine every man and all men alike antecedently to their own will and choice are the objects of his love of his care of his mercy who is loving unto every man and whose mercy is over all his works who hath made the small and the great and careth for all alike who is rich in bounty and mercy toward all that call upon him How then can any man be deemed contemptible having so noble relations capacities and privileges How a man standeth in esteem with God Elihu telleth us God saith he is mighty and despiseth not any although he be so mighty so excellent in perfection so infinitely in state exalted above all yet doth not he slight any and how can we contemn those whom the certain voucher and infallible judge of worth deigneth to value Indeed God so valued every man as to take great care to be at great cost and trouble to stoop down from heaven to assume mortal flesh
ISAACUS BARROW S.T.P. REG. MATI. A SACRIS COLL. S.S. TRINI CANTAB PRAEFEC NEC NON ACAD EIUSDEM PROCANC 1676. OF THE LOVE of GOD AND OUR NEIGHBOUR In Several SERMONS By ISAAC BARROW D. D. Late Master of Trinity College in Cambridge and one of His MAJESTY'S Chaplains in Ordinary The Third Volume LONDON Printed by Miles Flesher for Brabazon Aylmer at the Three Pigeons over against the Royal Exchange in Cornhill 1680. TO The Right Honourable HENEAGE Lord FINCH Baron of DAVENTRY Lord High CHANCELLOUR OF ENGLAND AND One of His MAJESTY'S most Honourable Privy Council THOMAS BARROW the Authour's Father Humbly Dedicateth these SERMONS THE CONTENTS SERMON I and II. S. Matthew 22. 37. Iesus said unto him Thou shalt love the Lord thy God with all thy heart SERMON III and IV. S. Matthew 22. 39. And the Second is like unto it Thou shalt love thy neighbour as thy self SERMON V. Ephesians 5. 2. And walk in love SERMON VI. Hebrews 10. 24. Let us consider one another to provoke unto love and to good works SERMON VII and VIII Romans 12. 18. If it be possible as much as lieth in you live peaceably with all men The First Sermon MATT. 22. 37. Jesus said unto him Thou shalt love the Lord thy God with all thy heart THIS Text is produced by our Saviour out of Moses his Law in answer to a question wherewith a learned Pharisee thought to pose or puzzle him the question was which was the great and first commandment in the Law a question which it seems had been examined and determined among the Doctours in the Schools of those days for in Saint Luke to the like question intimated by our Saviour another Lawyer readily yields the same answer and is therefore commended by our Saviour with a rectè respondisti thou hast answered rightly so that had our Saviour answered otherwise he had we may suppose been taxed of ignorance and unskilfulness perhaps also of errour and heterodoxie to convict him of which seems to have been the design of this Jewish trier or tempter for he is said to ask 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trying or tempting him But our Saviour defeats his captious intent by answering not onely according to truth and the reason of the thing but agreeably to the doctrine then current and as the Lawyer himself out of his memory and learning would have resolved it and no wonder since common sense dictates that the Law enjoyning sincere and entire love toward God is necessarily the first and chief or the most fundamental Law of all Religion for that whosoever doth believe the being of God according to the most common notion that Name bears must needs discern himself obliged first and chiefly to perform those acts of mind and will toward him which most true and earnest love do imply different expressions of love may be prescribed peculiar grounds of love may be declared in several ways of Religion but in the general and main substance of the duty all will conspire all will acknowledge readily that it is love we chiefly owe to God the duty which he may most justly require of us and which will be most acceptable to him It was then indeed the great commandment of the old or rather of the young and less perfect Religion of the Jews and it is no less of the more adult and improved Religion which the Son of God did institute and teach the difference onely is that Christianity declares more fully how we should exercise it and more highly engages us to observe it requires more proper and more substantial expressions thereof extends our obligation as to the matter and intends it as to the degree thereof for as it represents Almighty God in his nature and in his doings more lovely than any other way of Religion either natural or instituted hath done or could doe so it proportionably raises our obligation to love him it is as S. Paul speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last drift or the supreme pitch of the Evangelical profession and institution to Love to love God first and then our neighbour out of a pure heart and good conscience and faith unfeigned it is the bond or knot of that perfection which the Gospel injoins us to aspire to 't is the first and principall of those goodly fruits which the Holy Spirit of Christ produceth in good Christians It is therefore plainly with us also the great Commandment and chief Duty chiefly great in its extent in its worth in its efficacy and influence most great it is in that it doth eminently at least or virtually contain all other Laws and Duties of Piety they being all as Branches making up its Body or growing out of it as their Root Saint Paul saith of the love toward our neighbour that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full performance of the laws concerning him and that all commandments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are recapitulated or summ'd up in this one saying Thou shalt love thy neighbour as thy self and by like or greater reason are all the Duties of Piety comprised in the Love of God which is the chief of those two hinges upon which as our Saviour here subjoins the whole law and the prophets do hang. So great is this Duty in extent and it is no less in proper worth both as it immediately respects the most excellent and most necessary performances of Duty employing our highest faculties in their best operations and as it imparts vertue and value to all other acts of Duty for no Sacrifice is acceptable which is not kindled by this heavenly Fire no Offering sweet and pure which is not seasoned by this holy Salt no Action is truly good or commendable which is not conjoined with or doth not proceed from the Love of God that is not performed with a design to please God or at least with an opinion that we shall do so thereby If a man perform any good work not out of love to God but from any other principle or for any other design to please himself or others to get honour or gain thereby how can it be acceptable to God to whom it hath not any due regard And what action hath it for its principle or its ingredient becomes sanctified thereby in great measure pleasing and acceptable to God such is the worth and value thereof It is also the great Commandment for efficacy and influence being naturally productive of Obedience to all other Commandments especially of the most genuine and sincere Obedience no other principle being in force and activity comparable thereto fear may drive to a complyance with some and hope may draw to an observance of others but it is Love that with a kind of willing constraint and kindly violence carries on cheerfully vigorously and swiftly to the performance of all God's Commandments If any man loves me saith our Saviour he will keep my word to keep
we must ascend toward the perfection of them and strive to conform our practice to their exactness If what is prescribed be according to the reason of things just and fit it is enough although our practice will not reach it for what remaineth may be supplied by repentance and humility in him that should obey by mercy and pardon in him that doth command In the prescription of duty it is just that what may be required even in rigour should be precisely determined though in execution of justice or dispensation of recompence consideration may be had of our weakness whereby both the authority of our Governour may be maintained and his clemency glorified It is of great use that by comparing the Law with our practice and in the perfection of the one discerning the defect of the other we may be humbled may be sensible of our impotency may thence be forced to seek the helps of grace and the benefit of mercy Were the Rule never so low our practice would come beneath it it is therefore expedient that it should be high that at least we may rise higher in performance than otherwise we should doe for the higher we aim the nearer we shall go to the due pitch as he that aimeth at heaven although he cannot reach it will yet shoot higher than he that aimeth onely at the house top The height of duty doth prevent sloth and decay in vertue keeping us in wholsome exercise and in continual improvement while we be always climbing toward the top and straining unto farther attainment the sincere prosecution of which course as it will be more profitable unto us so it will be no less acceptable to God than if we could thoroughly fulfill the Law for in judgment God will onely reckon upon the sincerity and earnestness of our endeavour so that if we have done our best it will be taken as if we had done all Our labour will not be lost in the Lord for the degrees of performance will be considered and he that hath done his duty in part shall be proportionably recompensed according to that of Saint Paul Every man shall receive his own reward according to his own work Hence sometimes we are enjoined to be perfect as our heavenly father is perfect and to be holy as God is holy otherwhile to go on to perfection and to press toward the mark which Precepts in effect do import the same thing but the latter implyeth the former although in attainment impossible yet in attempt very profitable and surely he is likely to write best who proposeth to himself the fairest Copy for his imitation In fine if we do act what is possible or as we can do conform to the Rule of Duty we may be sure that no impossibility of this or of any other sublime Law can prejudice us I say of any other Law for it is not onely this Law to which this exception may be made but many others perhaps every one Evangelical Law are alike repugnant to corrupt nature and seem to surmount our ability But neither is the performance of this task so impossible or so desperately hard if we take the right course and use proper means toward it as is supposed as may somewhat appear if we will weigh the following considerations 1. Be it considered that we may be mistaken in our accompt when we do look on the impossibility or difficulty of such a practice as it appeareth at present before we have seriously attempted and in a good method by due means earnestly laboured to atchieve it for many things cannot be done at first or with a small practice which by degrees and a continued endeavour may be effected divers things are placed at a distance so that without passing through the interjacent way we cannot arrive at them divers things seem hard before trial which afterward prove very easie it is impossible to fly up to the top of a steeple but we may ascend thither by steps we cannot get to Rome without crossing the Seas and travelling through France or Germany it is hard to comprehend a subtle Theoreme in Geometry if we pitch on it first but if we begin at the simple principles and go forward through the intermediate propositions we may easily attain a demonstration of it it is hard to swim to dance to play on an Instrument but a little trial or a competent exercise will render those things easie to us So may the practice of this duty seem impossible or insuperably difficult before we have employed divers means and voided divers impediments before we have inured our minds and affections to it before we have tried our forces in some instances thereof previous to others of a higher strein and nearer the perfection of it If we would set our selves to exercise charity in those instances whereof we are at first capable without much reluctancy and thence proceed toward others of a higher nature we may find such improvement and taste such content therein that we may soon arise to incredible degrees thereof and at length perhaps we may attain to such a pitch that it will seem to us base and vain to consider our own good before that of others in any sensible measure And that nature which now so mightily doth contest in favour of our selves may in time give way to a better nature born of custome affecting the good of others Let not therefore a present sense or experience raise in our minds a prejudice against the possibility or practicableness of this duty 2. Let us consider that in some respects and in divers instances it is very feasible to love our neighbour no less than our selves We may love our neighbour truly and sincerely out of a pure heart and a good conscience and faith unfeigned as Saint Paul doth prescribe or according to Saint Peter's injunction from a pure heart love one another fervently and in this respect we can do no more toward our selves for truth admitteth no degrees sincerity is a pure and compleat thing exclusive of all mixture or alloy And as to external acts at least it is plain that charity toward others may reach self-love for we may be as serious as vigorous as industrious in acting for our neighbours good as we can be in pursuing our own designs and interests for reason easily can manage and govern external practice and common experience sheweth the matter to this extent practicable seeing that often men do employ as much diligence on the concerns of others as they can do on their own being able to doe no more than their best in either case wherefore in this respect charity may vie with selfishness and practising thus far may be a step to mount higher Also rational consideration will enable us to perform some interiour acts of charity in the highest degree for if we do but as without much difficulty we may do apply our mind to weigh the qualities
the reasons which possibly may absolve or excuse them to extenuate their acknowledged faults by such circumstances as aptly serve that purpose and not to exaggerate them by streined consequences or uncertain conjectures To rebuke them if need be so as they may perceive we sincerely pity their errours and tender their good and wish nothing more then their recovery and do not design to upbraid deride or insult over them being fallen and finally not to recount their misdeeds over-frequently unseasonably and with complacence He that thus demeaneth himself manifestly sheweth himself to prize his neighbours good-will and to be desirous to continue in amity with him and assuredly obliges him to be in the same manner affected toward him But he that is rigidly severe and censorious in his judgments blaming in them things indifferent condemning actions allowable detracting from qualities commendable deducing mens doings from the worst causes and imputing them to the worst ends and representing them under the most odious appellations that calls all Impositions of superiours which he dislikes Tyranny and all manners of divine worship that sute not to his fancy superstition and all pretences to conscience in those that dissent from him hypocrisy and all opinions different from his heresy that is suspicious of ill intention without sufficient ground and prejudicates mens meanings before he well apprehends them and captiously perverts sayings capable of good construction That is curiously inquisitive into his neighbours life and gladly observes failings therein and upon all occasions recites stories to his disgrace and disadvantage that is immoderately bitter fierce and vehement in accusing and inveighing against others painting such as he assumes to impugn with the blackest colours in the most horrid shape and ugly dress converting all matter of discourse though never so unseasonably and impertinently into declamation and therein copiously expatiating in fine employing his utmost might of wit and eloquence and confidence in rendring that to others as hatefull as he signifies they are to himself such men what do they else but loudly proclaim that they despise their neighbours good-will purposely provoke his anger and defie his utmost enmity for 't is impossible such dealing should not by them who are therein concerned be accompted extreamly unjust and to proceed from desperate hatred 8. He that would effectually observe this Apostolick 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 seāsonable 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 humane conversation be altogether free from occasions of distast 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 inraged 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 When as by total passing by those little causes of disgust the present contention is altogether avoided or instantly appeased our neighbours passion suddenly evaporates and consumes it self no remarkable footsteps of dissension remain our neighbour reflecting upon what is past sees himself obliged by our discreet forbearance however all possible means are used to prevent trouble and preserve peace To this purpose The discretion of a man deferreth his anger and it is his glory to pass over a transgression saith Solomon and He that covereth a transgression seeketh love saith the same wise Prince But farther 9. If we would live peaceably with all men we must not over highly value our selves nor over eagerly pursue our own things We must not admire our own endowments nor insist upon our deserts for this will make us apt to depreciate others and them to loath us We must not be over tender of our credit and covetous of respect for this will render us apt to take exceptions and engage us in troublesome competitions for superiority of place and preeminence in the vain opinions of men He that is of a proud heart stirreth up strife and Only i. e. chiefly from pride cometh contention saith Solomon We must not be much addicted to our own interests for this will dispose us to encroach upon the concernments of others and them to resist our attempts whence conflict and enmity will necessarily arise We must not prefer our own judgments and imperiously obtrude them upon others nor be pertinacious in perswading them to embrace our private opinions nor violently urgent to a compliance with our humour For these things are intolerably fastidious in conversation and obnoxious to be charged with usurpation and iniquity all men naturally challenging to themselves an equal or at least a proportionable share of reason together with the free conduct of their lives uncontrollable by private dictates If therefore we desire to live quietly and not needlesly to disoblige or displease others we should be modest in esteeming our own abilities and moderate in pursuing our own advantages and in our converse not less complacent to others then we desire they should be to us and as liberal in allowing leave to dissent from us as we are bold in taking freedom to abound in our own sense And if in debate a modest declaration of our opinion and the reasons inducing us thereto will not prevail it behoves us to give over such a succesless combat and to retire into the silent enjoyment of our own thoughts From not observing which rule discourse grows into contention and contention improves into feud and enmity 10. If we would live peaceably it concerns us to abstain from needless contests about matters of opinion and questions either meerly vain and frivolous of little use or concernment or over nice and subtle and thence indeterminable by reason or that are agitated with extraordinary eagerness and heat of passion or such as are already defined by general consent or such upon the decision of which the publick peace and safety do depend There are some controversies prickly like brambles and apt to scratch those that handle them but yielding no savoury or wholsom fruit such as concern the consequences of imaginary suppositions the state and circumstances of Beings to us unknown the right application of artificial terms and the like impertinent matters which serve to no other purpose but the exercise of curious