A suspicion of lawyers seems to have been as common in the 17th century as it is today. Or so this passage from a book of pious reflections on the Sunday readings by the English controversialist John Gother would indicate.
The same chapter contains a striking exhortation to help the poor, after the example of the Good Samaritan whose parable is told in the Gospel of the day.
These paragraphs are taken from a 1744 edition of "Instructions for the Whole Year," one of the 850 works to be found in the Digital Library of the Catholic Reformation.
TWELFTH SUNDAY AFTER PENTECOST.
GOSPEL
Luke X. 23. ends Verse 37. [for the text of this passage, see http://www.ccel.org/c/challoner/douayrheims/Luke/10.html]
Master, What shall I do to obtain Life everlasting? This Question was proposed to Christ, by a Doctor of the Law. I wish all of his Profession would ask the same Question; because they have so much Encouragement to Injustice, and so much Interest in Oppression, that they are in perpetual Hazard of putting the next Life to the Venture, to be Gainers, in this. And here is one great Part of their Misfortune, that, as this Doctor of Law, knew it his Duty to love God above Things, and his Neighbour as himself, yet did not know who his Neighbour was: So these, though they may have a general Sense of what is due to God, and their Neighbour, yet they seldom know who their Neighbour is; being ever ready to keep open the Wounds of the Miserable, and increase the Burden of the Oppressed, if any are such ill Christians, as to make themselves Gainers by this Inhumanity; and not only so, but likewise, by studied Delays, to prolong their Misfortune, whom they undertake to help. This is far from the Practice of what Christ recommends in this Gospel, that whatever their Belief be who live under the Guilt of it, I fear they never ask the Question, what they shall do to obtain Life everlasting? but rather seem to have renounced all Hopes of it: For that being a Kingdom of Justice, Truth, and Mercy, how are they in the Way to it, who are ever prepared, upon the Encouragement of a Fee, to undertake any Cause, even when Innocence, Truth, and Justice stand evident against them? Thus they do not know their Neighbour, but themselves only.
And I fear, it is not only their Case, but that all other Professions are to be suspected. For though being industrious in gaining a Livelihood, be not only commendable, but Duty; yet when I consider how Covetousness and the immoderate Desire of Gain put the Professors upon many unwarrantable Methods; that Frauds, Counterfeits, and Injustice, are generally mixed with all they do; so that almost every Shop that is open is become like a Trap to catch the ignorant or the unwary; and those that stand in them seem to wait for those whom they may overreach or deceive; here I cannot but apprehend, they know not who their Neighbour is; and that being ever ready to do to others, what they would have no others do to them, they are unacquainted with this Precept of Charity, which obliges them to love their Neighbour as themselves. . . .
To answer this Question in general, [to know who our neighbor is], Christ has here proposed the Parable of the Man who, falling among Thieves, and being wounded by them, was past by unregarded by the Priest and Levite, and was helped by the Samaritan, who, compassionating his Misfortune, took Care of him: In which He has taught us, that to Christians it is not Nearness of Dwelling or Blood, nor Acquaintance, nor Affection, nor Friendship, nor Dependence, makes Neighbours, but that they are to esteem all as their Neighbours, who are in Want of their Help, and whom they are any Ways capable of helping. Whence the Poor are always to be esteemed Neighbours by the Rich, the Sick by those in Health, the Prisoner by the Free, the Ignorant by the Learned, the Afflicted and Comfortless by such as are in Peace of Mind, the erring Christians by those who are in the Way of Truth, and the Sinner by the Just. And as the Samaritan, upon seeing the Distress of the Person before him, presently ran to his Assistance, without asking Questions, who he was; or of what Place or Religion? So all Christians, upon the Conviction of others wanting their Help, ought to contribute to it, without farther Enquiry.
Christ having thus positively declared who our Neighbour is, and as positively in what Manner we are to express our Love to him, and then concluding His Instruction with this Command, Vade et tu fac similiter: Go and do thou in like manner: He has in this given Direction to Christians, what His Will and their Duty is, and so expressly shown the Necessity of practising this Part of Charity, that it cannot be apprehended how they can have Hopes of Happiness, who are not sollicitous in the Practice of it.
Those who have any Part of this Solicitude cannot but see that Compassion is the first Disposition towards it; and therefore that nothing is more disagreeable to the Christian Temper, than Hard-heartedness, Roughness, and to have no Sense of others Misfortunes: That no Christians ought to tolerate this in themselves, and much less bear with the least Signs of it in their Children, or such as are under their Care. How are they likely to be charitably zealous in helping their Neighbour in his Misfortunes, who know not what Compassion is, and are not touched with any Misery which they feel not themselves? As this then is to be discountenanced, so likewise is all Contempt of Persons in Affliction, or Poverty, and all Harshness to the Poor.
FROM
Instructions for the whole year Part I. Tome II. For Sundays, being practical thoughts on the epistles and gospels of all the Sundays and moveable feasts, from Trinity Sunday to Advent.
by John Gother
London : printed for T. Meighan, in Drury-Lane.
M.DCC.XLIV.
