3 14 Coln.5. OfLoomingouNeighbour asóúr fell Chap. t: Levit. 19. 13, evil upon, or towards him, or detrahendo bottom, by withholding or detaining anygood 13óm5,16 17. from bim. And again, that having received evil from any man, we recompence him not that evilwith the like. It is againft the Apoftle's rule for he faith,Recompence L.4.de civ. Doi noman evilfor evil. And we are to follow his connfei, left as S Auguftinehath it ; Coto parcendttm eft injurianti, ne venie viam tibi intercludas, we nfuft be ready to forgive him that doth us injury, left we Am up the way of pardon to ourfelves : and S. Chryfojtome faith, fru(tra propitiari fibi Deum quern, qui citoplacariin proximum negligso,hefeeks in vain tobe reconciled to God, that takesno carefpeedily tobepacified with his neighbour. 2And fecondly, as we mutt dono evil to any, fo there is aneceftÿ ofdoing good to all men, as faras we may ; and becaufe it is impoffible to have particularem mown , a particular Affeátion to love every particular man, to rejoyce at his good, to have a careofhim, our nature and eftate being finite, and not fufficient bar it :therefore for our aétions weare ouely enjoyned to there towards all, r. Firft, take 61.27.14. the duty of prayer, even for our enemies : this like to the Sunbeams,is that radius Róm. charitatis, which we fend toHeaven for all men. And this is impofed upon every Luke to. 3o. man, and to be performed for every man. 2. The fecond action, is to be done in acafe ofneceffity, and is that which is intimated in the Parable in the Gofpel, of the man that fell among thieves i even the fuccour we owe to every man in ne- ceffity, which is such, that rather thanwe (horrid fail in this cafeto help him, we Pros. 2 .21. are adimere Habit multa non neceffaria, take from our own all alas is not ne- c dory, torelieve his neceffity ; which is expreffed by the Wife-man. If-thine enemy hunger, give him bread.; and ifhe thirft, givehim water to drink. Ifwe do not, we make a breach of the firft Table, according to that ofS. John : Wloofi hath'tbic worlds good, and feetb his Brother bath need, andjbutteth uphis bowels of compafonfrom him, bowdreelleth the love ofGod in him? Now by the worlds good r John 3. 17. is meant fut&ciency, or abundance with fuperfluity, and his need not without ex tremity. The fecond Council ofArelat. lets down, gLIX quia falvoftatuelargiri poteft, pro fuperffuio habere debont concurrentefrownneceftate : thofe thingswhich a mari may bellow raving his eftate or condition of life are to be accounted as things fuper- fluous, ifhis brothers neceffity be prefent. And withal under this is comprehended an the charitable performingofthe works of our vocation for the good of all that are in neceffity. As the Lawyer is not to deny his counfel toany one that [hall ask it : nor the Phyfician his help to any that &hall require it in cafe ofneceffity. And a further injunction than pray- Lùke 6. ay, er and parting with our fuperftuity,is commanded by theconjuntion copulative in ut, 29.- the three fief}verles ofthe Gospel : where a man is charged, ifbis,cloakbe taken front him,topart withbio coat too ; and ifbe beftruckon the one cheek, to offer the other:which is nothing, but r. The habitual Patience ofthe mind, whereby a man [ hould be ready to part with fuch things, and bear-fuck injuries, ifthe Glory of God require it,otherwife he is notbound.Anda.ratherto fuller more wrong than toreek revenge Or return evil for evil. a. The fecond thing propofed is the objetl of this Love,which is our Neighbour. ßfwhich word [Neighbour] in our Saviours time there was a ftrict acception, it was reduced to a narrow room. For the Pharijees countednone Neighbours, but their Friends, and thole of their own Countrey,and kinred, and fo they eat Lùke 9. 93. pounded the Law, Thoufhalt Love thy Neighbour, by retraining it to filch : but our John 4.9 Saviour makes the word tobe ola larger extent, and forceth the Lawyerto confers that it extends to enemies, even toSa,naritans: which Were filch deadly enemies to the Jews, that they would not entertain Chrift, becaufe his face was towards Luke to, 39, Ìerufalem; for every one from. whom we may receive mercy, or towhom too wemay thew mercy are Neighbours, and fo ourSaviour proves that the Samaritan was a Neighbour to him that fell among Thieves, becaufe he [hewed himmercy, though- otherwife he were an enemy to the Jews, andofanother Nation; for as Saint lluguftine faith, he is Proximue, a Neighbour, Qui eft proximoproxi- mo, that is neer to another in works of mercy, and therefore it is not cog- natio`aut locus, kindred or cohabitation, but Mercy that makes a man to be a Neigh
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