CHRISTIAN HOSPITALITY Handled Common-place-wise in the Chapel of Trinity College in CAMBRIDGE: Whereunto is added, A short but honourable Narration of the life and death of Mr HARRISON, the late hospital Vice-master of that Royal and Magnificent Society:  
By CALEB DALECHAMP Minister of God's Word, and Master of Arts in the said College.  GREG. NAZIAN. Orat. 16. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  PET. MART. in Judic. 19.18. 
 vitium est gravissimum hospites contemnere, ità excellentissima Virtus est. Hospitalitas.  
¶ Printed by TH. BUCK, printer to the University of Cambridge. 1632.   

TO THE RIGHT REVEREND FATHER IN GOD AND RIGHT HONOURABLE LORD, JOHN, LORD BISHOP OF LINCOLN, ONE OF HIS MAJESTY'S most Honourable Privy Counsel.  
Right Reverend and Right Honourable,  
AS this Treatise was delivered to the most hospital Society that I know, so must it be dedicated to the most hospital Prelate I can hear of: That as the Orator waxed old 
*  in Catone. majore ad senem senex de senectute, sic in hoc libro ad amicum amicissimus de amicitia scripsi. Cic. init. lib. De Amicitia.  wrote of old age to an old man, and of friendship to his much endeared friend; so I being a stranger may speak and write of the entertainment of strangers to persons given to entertain strangers. 
Tanta est haec Virtus, ut illam non semel Paulus in Episcopo requirat. Pet. Marr. in Gen. 18.16.  This Virtue, saith Martyr, is so great, that Paul doth more than once require it in a Bishop: And your practice of the same is so known, that for a fit Patron of my Discourse thereof I need not have recourse to any other pattern of a good Bishop. Your love to the College where I am, and to the Nation whence I come, and the favourable countenance You shown me at my Ordination, make me hope that these my poor labours shall find acceptance with your Lordship; though not for the worth of the work, yet for the worthiness of the subject upon which it doth work. If your Lordship be pleased to turn this hope of mine into certainty and assurance, and to receive cheerfully so small a present from a mean stranger, I shall be obliged to You for a great piece of hospitality, and will ever say concerning your very worthy deeds most worthily magnified by others, Long may You do so, as Vitellius congratulating Claudius his applauded works said briefly to him, 
Saepe facias. Sueton. in Vitellio cap. 2.  Oft may You do so. That great Shepherd and Bishop of our souls, whose Gospel You credit with your beneficence, bless your Lordship on earth with length of prosperous days, and make your reckonings cheerful at the common Audit, with that unspeakably sweet voice, Well done, 
Matth. 25.21.  good and faithful servant, enter thou into the joy of thy Lord.  
Thus prays Your Lordships in all humble duty and observance CALEB DALECHAMP.   

❧ The Contents and Method of this Treatise.  

The First General Part.  

CHAP. I.  
THe Introduction and opening of the Text. Page. 1  
In the Introduction this Argument is proved to be 

Material, and worth the handling Page. 2  
Rare, and seldom handled Page. 2  
Seasonably here prosecuted Page. 3    
In the opening of the Text there is 

1 An exposition of the words 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page. 4  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page. 5    
2 A Division into an Act and its Object Page. 5  
3 A Collection and confirmation of this Doctrine, Christians must be given to hospitality Page. 5, 6    
The Common-place whereof is reduced to seven heads, 

The Nature, the Kinds, the Parts, the Object, the Subject, the Means, and the Motives. Page. 6     

CHAP. II.  
The Nature and Kinds of hospitality Page. 6  
First, The Nature of it, or what it is. 

It is either falsely so called, or truly so called Page. 6  
Hospitality falsely so called is the keeping of a good table, at which seldom or never any other are entertained then kinsfolks, friends, and able neighbours, merry companions, jesters, and tellers of news. Page. 7  
Hospitality truly so called is taken either in a large, or in a strict sense. Page. 7  
In a large sense it contains all the works of charity and mercy and courteous kindness, specially the feasting of mean neighbours, the relieving of the poor, and the entertaining of honest guests and travellers of the same country. Page. 7  
In a strict and proper sense it is nothing else but The love that is born unto strangers or outlandish men; and comprehends two things, affectum & effectum, affection and action, wel-willing and welldoing. Page. 10    
Secondly, The Kinds of it, or how manifold it is: 

Hospitality exactly so called, is either mercenary, or gratuitous. Page. 10  
Mercenary, when a stranger is kindly and courteously used for his money. Page. 10  
Gratuitous, when a stranger is entertained freely and for grand merci. Page. 10  
And this again is either of magnificence, when a stranger of note and ability is entertained with pomp and state: or of friendship, when a stranger of acquaintance is familiarly entertained: or of humanity, when a foreiner that comes to see places, and being a stranger is in courtesy invited: or of mercy, when a poor stranger is harboured and relieved in his wants Page. 10  
Of this last the Text is to be understood Page. 10 

Merciful hospitality is either Public, belonging to free Princes and Magistrates; or Private, belonging to subjects and private persons. Page. 11       

CHAP. III.  
The Parts of Public hospitality. Page. 11  
They are chief four, 

To suffer strangers to come into the land and country Page. 12  
To defend them by good laws from injuries and wrongs Page. 13  
To give them leave to exercise their lawful calling, and to advance the ablest of them to some place of preferment Page. 15 

Where a State-question is moved and resolved concerning the admission of strangers into great offices and places of importance. Page. 16    
To procure the relief of those that are in want and necessity. Page. 17     

CHAP. IIII  
The Parts of Private hospitality. Page. 18  
It consists in four things, 

In an earnest invitation Page. 18  
In a cheerful entertainment Page. 19 

cheerfulness implies three things Page. 20    
In a faithful protection Page. 21 

Objection from Jaels' example answered Page. 22    
In a courteous dismission and deduction Page. 23 

Deduction is of 

honour and civility  
beneficence and charity   Page. 24       

CHAP. V  
The Object of hospitality Page. 24  
It contains four sorts of persons to whom it must be showed, 

Generally all stranger's Page. 25 

Except 

Abominable sinners Page. 26  
Seducing heretic's Page. 27      
Specially stranger's professing the true Religion Page. 27, 28  
More especially strangers persecuted and banished for professing the true Religion Page. 29  
Most chief and above all, Ministers and Divinitie-readers persecuted and banished for teaching and defending the same true Religion Page. 32     

CHAP. VI  
The Subject of hospitality Page. 36  
It comprehends four sorts of persons of whom it is required, 

Bishops and Prelates of the Church Page. 36  
Other inferior Minister's Page. 40  
Here the people are exhorted to enable them thereunto Page. 42  
Rich Laymen and Women Page. 43  
Poor Laymen and Women. Page. 45     

CHAP. VII.  
The Means to practise hospitality Page. 48  
Labour or industry in lawful getting Page. 48  
Frugality or thriftiness in spending our goods lawfully gotten Page. 50 

Frugality in particular considered 

As a razor, to shave off all expenses about unlawful things, as harlotry, drunkenness, etc. Page. 53  
As a rule, to moderate and diminish all expenses about things lawful, necessary, and commendable. Such are 

The building and trimming of houses Page. 53  
The buying and keeping of horses, and hawks, and dogs Page. 55  
Bodily exercises and recreations Page. 55  
Apparel and raiment Page. 56  
The furnishing of studies with books Page. 57  
The taking of Tobacco Page. 57  
Banqueting and feasting Page. 59        
The Defence of prodigality recited and refuted at large Page. 61  
Exhortation to frugality even in true hospitality Page. 65   

CHAP. VIII.  
The common Motives to hospitality Page. 68  
The Precept and Precedent of God Page. 68  
The Examples of the godly Page. 73  
The Practice of Infidel's Page. 77  
The manifold Profit wherewith it is rewarded Page. 82  
The diverse Detriments whereby the contrary vice is punished Page. 91   

CHAP. IX.  
The proper Motives to hospitality Page. 95  
The Certainty of being already stranger's Page. 95  
The Possibility of becoming yet more stranger's Page. 97  
The Prelation of this Virtue before her near kin Page. 101 

Conclusion of all the Motives Page. 102      

The Second General Part.  

CHAP. I.  
The Duties of Strangers Page. 104  
Which Duties consist 

1 In the observation of this general Rule, To live well and unblamably Page. 105  
2 In the practice of these three Virtues, Discretion, Modesty, and Thankfulness Page. 105 

Discretion must be showed by shunning 

pragmaticalness and meddling Page. 105  
Singularity in things indifferent Page. 106  
All distasteful speeches Page. 106    
Modesty must be showed in four things, 

Humility Page. 107  
Patience Page. 107  
Accepting of an offered entertainment Page. 109  
Moderate abiding in a place of free entertainment Page. 109        
Thankfulness is to be expressed towards the public and private host, and other benefactors Page. 110 

By praying for them Page. 111  
By praising them Page. 111    
In particular: A stranger must be thankful to his public host 

By obeying cheerfully his lawful injunctions Page. 112  
By discharging faithfully what Office he hath bestowed Page. 112    
To his private host likewise a stranger must be thankful 

By taking in good part what entertainment soever he giveth Page. 113  
By doing to him what pleasure he can Page. 113    
Not only while he abides with him, but also after, and any where Page. 114 

Thankfulness further pressed 

By the histories and fables of the Heathen Page. 115  
By the examples of brute creatures Page. 116       

CHAP. II.  
That all Strangers, especially Christ's Strangers, should perform all those Duties Page. 116  
And that in four respects; 

Of God Page. 118  
Of their country Page. 119  
Of themselves Page. 121  
Of their fellows Page. 122     

CHAP. III.  
The Conclusion Page. 123     

CHRISTIAN HOSPITALITY. The First General Part.  

CHAP. I. The Introduction and opening of the Text.  ROM. 12.13. 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
— given to hospitality.  
THere be two kinds of good works, or two duties of charity, the performance whereof credits and commends much our Christian Religion, as the Apostle insinuates, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  1. Tim. 5. The education of children, and the entertainment of strangers. The former duty, being practised as it ought, consists not only in preserving their bodies with food and raiment; but also, and most chief, in adorning their souls with godliness and good manners, as 
* In a Latin Treatise entitled Votum Davidis, seu officium boni magistratûs & patris-familiâs.  elsewhere I have showed. The latter hath diverse parts and parcels, all which I purpose to prosecute in this place. For though I had rather any man should do it then myself, 
Cicer. Epist. Fam. 5.12. Quid, non per qu●m, accipias attend. Aug. Tract. 5. in Evan. Joan.  yet myself rather than none at all, as the Orator resolved in an other case. Howsoever, it matters not so much who speaks, as what is spoken: and I am sure that none of those three things which are wont to prejudice an Argument, can be found in this Theme I have in hand, Slightness, commonness, and unseasonableness. For this matter is not so mean, that one may say of it as Saul said of his tribe and family, 
1. Sam. 9.21.  It is the least and smallest of all: 
Ad finem hom. 47 in Matth. Hist. Eccles. lib. 7. cap. 27. Lib. 6. cap. 12. Comment. in Gen. 18. Problem. Theolog. Loc. 170.  or as chrysostom writes of fasting, In the troop of moral virtues it hath the lowest rank. For hospitality is called by Sozomen, A sure token of a most virtuous mind; by Lactantius, A principal virtue; by Calvin, The chiefest office of humanity among us; and by Aretius, The most elegant ornament of a Christian life. Neither is it so common and ordinary, that it may be loathed of any as Manna was of the Israelites, Numb. 11.6. There is nothing at all besides this Manna before our eyes. For so little in our days hath been written of this subject, that I may truly say as much of it, as a late worthy Divine affirms of an other: 
M. Ward of Ipswich in the first part of his Coal from the Altar, or sermon on Revel. 3.19.  I have oft wondered why poor zeal, a virtue so high in God's books, could never be so much beholding to men's writings as to obtain a just Treatise, which hath been the lot of many particular virtues of inferior worth; a plain sign of too much undervalue and neglect. Nor is it true of this Theme what Hushai did object against the counsel of Achitophel, 2. Sam. 17.7. It is not good at this time. For the time of public and national calamities, as war, famine, and pestilence, but especially the time of troubles and persecutions for the truth, makes the treating of this Argument seasonable and needful. And therefore the Apostles in their writings do beat oft upon it, because the Christians were then persecuted by the Jews and Pagans. And in the next succeeding age, Heathenish Rome continuing still to be Sanctorum debellatrix, as Tertullian styles her, 
Adversus Judaeos cap. 9 & advers. Marcionem lib. 3. cap. 13.  and raising against them a fourth persecution under the Emperor M. Aurelius Antoninus about the year 172; Melito, a learned Bishop of Sardis in Asia, wrote a book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereof nothing now remains but the title, and mention in the church-history of Eusebius, 
Euseb. lib. 4. cap. 25.  and in Hieromes' catalogue of Ecclesiastical Writers. Some 200 years after, the Catholics being driven out of their houses by the furious Arrians under the Emperor Valens; Saint Austin in Africa, S. Ambrose in Italy, and S. chrysostom in Greece made sermons and homilies of hospitality, preserved to this day among their other Works. Finally, in the year 1573, that is, soon after the Pope had procured that horrible massacre in Paris, and in many other great cities of France, thereby to extinguish the Reformed Religion, Aretius in Helvetia or Switzerland published A common-place of hospitality: and his countryman Lavater preaching and pressing this virtue much about the same time, said, 
* Est haec virtus valde necessaria nostro tempore, quando bella geruntur ab Antichristo contra fideles, & multi à suis deserti in exilium pelluntur. Lavat. in Judic. 1●. hom. 95.  That it was then very necessary, when wars were made by Antichrist against the faithful, and many forsaken of their own were cast out into banishment.  
In imitation therefore of so many and so worthy patterns and precedents, I have thought it seasonable and fruitful to take this matter in hand; considering that within these ten or twelve year's last passed, it hath been given again unto Papal Rome to exercise the power of the Pagan, 
Revel. 13.7.  to make war with the saints, and to overcome them: and that thereupon from several parts of Christendom many strangers are come over into this Island, as to a refuge from the storm, and a shadow from the heat of persecution.  
And to treat of this subject I have made choice of this short and pithy exhortation, Be given to hospitality: wherein the Apostle speaks as Menelaus in Homer, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Iliad. 3. Heb. 13.2.  Few words, but very fit, express, emphatical, and significant. For he saith not here as elsewhere, Be not forgetful to entertain strangers: nor as S. Peter, 
1. Pet. 4.9.  Use hospitality without grudging: but, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Be given to hospitality. He said not exercising, but pursuing hospitality, as chrysostom noteth upon this place. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used here in the original, signifies eagerly to pursue and follow: which being attributed to persons, is evil for the most part, and is as much as to persecute, as in the next words after my Text, Bless them which persecute you, and Matth. 5.11. Joh. 15.20. Act. 7.52. and 9.4. Gal. 1.13. But if it be applied to things, than it is good or evil, as the things are good or evil which we pursue, and it implies a singular love to a thing, and a great labour and earnest endeavour about it, as Philip. 3.12. and 14.  
Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very well translated given to hospitality: 
Doctor Curll, the now Reverend Bishop of Bath and Wels. Serm. on Hebr. 12.14 page 5. Parr. on Rom. 12.13.  for this kind of phrase notes an eager affection or following of a thing: So a common drunkard is said to be given to drink, and a covetous man to be given to money.  
As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth three things; To love, to use and entertain friendly, and to kiss. In the two former acceptions it is here to be understood. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also three things; An host, a guest, and a stranger. And a stranger put without any addition is taken five ways in Scripture, First, for any other man besides ourselves, Proverbs 6.1. and 14.10. and 27.2. Secondly, for one that is no kin to us, either by blood, or by alliance and affinity; that is, neither of ours, nor of our children's household and family, Proverbs 5.10. Matth. 17.25. Thirdly, for a whore and harlot, Proverbs 5.20, and 7.5. Fourthly, for a foreign enemy, Psal. 18.45. Hos. 7.9. Fifthly, for an outlandish man, and one that cometh from another country or nation, Matth. 27.7. and 3 John 5. In this last sense it is taken in this Text, and in all places where hospitality and entertainment of strangers is mentioned: and in the books of Moses a stranger is often called a sojourner or dweller with the Israelites, 
Levit. 24.16. and Numb. 15.30. Levit. 24.22. Levit. 18.26.  and opposed to him that is born in the land, that is of their own country, that is of their own nation.  
This exhortation than hath two parts; An act or action, and the object thereof: both affording this doctrine or proposition,  
Christians must be given to hospitality. For as our Apostle exhorts the Thessalonians to follow that which is good, 
1. Thes. 5.15. Hebr. 12.14. 1. Tim. 6.11. 1. Cor. 14.1.  and the Hebrews to follow peace with all men, and Timothy to follow after righteousness, and the Corinthians to follow after charity: So doth he exhort here the Romans to follow after hospitality. Which virtue is also by S. Peter commanded to the believing Jews, and by Saint John commended in Gaius and Demetrius, and the contrary vice blamed and reproved in Diotrephes.  
But for the better handling of this excellent virtue, so oft pressed and patterned in the holy Scriptures and in the Fathers, seven things are to be considered; The Nature of it, the Kinds of it, the Parts of it, the Persons to whom it must be showed, the Persons of whom it is required, the Means to practise it, and the Motives or Inducements to it. All which are comprised within these two verses: 
Quid, Quotuplex, Parts, Quibus, A Quibus, illicò dicas,  
Accedant Mediis, Quae Moveant: satìs est.    

CHAP. II. The Nature and Kinds of hospitality.  
FIrst, The Nature of it: What it is. Hospitality is either falsely so called, or truly so called. Hospitality falsely so called is the keeping of a good table; at which seldom or never any other are entertained then kinsfolks, friends, and able neighbours, merry companions, parasites, 
Donare res sua● hist●onibus, vitium est imma●e, non virtus. Aug. Tract. 100 in Joan. Grat. dist. 86. can. Donare. Crates apud Stob. Serm. 13  jesters, and tellers of news. This is no hospitality, though it be commonly graced with that title, but it is good fellowship or some such like thing, as learned Expositors aver. An ancient Philosopher said, that the riches of many great housekeepers are like figs growing on the brim of a deep downfall: for as crows, and not men, far the better for these; so base fellows, and not worthy men, have the benefit of those. 
Mr Charles Fi●z G●fferie The curse of corn-horders on Prov. 11.26. Serm. ●. page 49.  And a late Divine writes, that entertaining of Nimrods', Esau's, Ismaëls, and those devouring Dromedaries, their followers, is a mock-chimney, or rather poison of hospitality.  
Hospitality truly so called is taken either in a large, or in a strict sense. In a large sense it contains all the works of charity and mercy and courteous kindness, specially the feasting of mean neighbours, the relieving of the poor, and the entertaining of honest guests and travellers of the same country. Thus it is taken by King James in that punctual and pertinent passage of his Works, which I keep till the end of this Treatise, as a dainty morsel for the closure of an homely feast. And so it is hospitality to build houses for the blind and maimed, the aged and decrepit, for poor widows and young orphans, which are either past their labour, or not come to it, as many Princes and Prelates and other devout persons have done in former times, and in latter ages. For such houses and mansions endowed with revenues are commonly called Hospitals, though they be not Xenodochia, receptacles of needy strangers and foreiners, but Ptochodochia or Ptochotrophia, nurseries for the poor of the country. It was hospitality when Abigail relieved David and his followers with two hundred loaves and two bottles of wine and five sheep ready dressed, 
1. Sam. 25.18.  and other commodities: when Shobi, Machir, and Barzillai brought beds, 
2. Sam. 17.27, 28, 29.  and basins, and earthen vessels, and diverse kinds of victuals for him and for the people that were with him hungry, and weary, and thirsty in the wilderness: when Job did not eat his morsel alone, 
Job 31.17, 19, 20.  but made the fatherless eat thereof, and warmed the poor with the fleece of his sheep: 
Esther 9.22.  when the Israelites in their feasts and good days sent gifts to the poor, 
Neh. 8.10, 12.  and portions unto them for whom nothing was prepared: when Martha and others received our Saviour into their houses, 
Luke 10.38.  and gave him kind entertainment. Finally, it was hospitality which God required of them that would keep a true religious fast, Esay 58.7. To deal their bread to the hungry, to cover him whom they saw naked, and not to hide themselves from their own flesh: and unto which Christ exhorted his host, Luke 14.12. saying, When thou makest a dinner or a supper, 
Non damnat Christus convivia fratrum, sed nè id misericordiam & liberalitatem arbitremur. Pharisaei isti putabant satìs se esse misericordes, si compharisaeos invitabant: Suadet ergò Christus ut liberales & misericordes simus in pauperes, hospitalitatémque commendat, & pollicetur nobis aeternam mercedem. Stella in loc.  call not thy friends nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompense be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind: and thou shalt be blessed; for they cannot recompense thee: 
Scriptura negationem saepe usurpat pro comparatione. Hos. 6.6. Joel. 2.13. Luc. 10.20. Joan. 6.27. 1. Cor. 1.17. & 9.9. Et vice versá comparationem pro negatione. Eccles. 5.1. Matth. 10.28. Luc. 18.14. Ephes. 4.28. 1. Tim. 1.4.  for thou shalt be recompensed at the resurrection of the just. In which words the negation is to be taken for a comparison, Call not thy rich neighbours, but the poor, for call the poor rather than thy rich neighbours, as Proverbs 8.10. Receive my instruction and not silver, where the particles and not are put for rather then, as appeareth by that which followeth in the same verse, by way of exposition, and knowledge rather than choice gold. Because the feasting and entertaining of such as may entertain us again, and of such as are linked unto us by kindred or any other bond, though it be lawful in itself, and sometimes commendable and expedient, yet it is no true trial, nor due proof or sufficient testimony of our charity. God gives us leave and liberty according to the places and times wherein we live, and according to our estate and calling to make such feasts of civility and gratitude, of peace and reconciliation, of friendship and acquaintance, as Abraham made the same day that Isaac was weaned, 
Gen. 21.8. Gen. 26.26, 30. Gen. 29.22.  as Isaac made to Abimelech and his followers, as Laban made at the marriage of his daughter, as Samson made at his wedding, 
Judges 14.10.  as the sons of Job made one to another and their sisters, 
Job 1.4. Espenc. in 1. Timoth. lib. 2. cap. 1. ex Sulpitio.  and as Saint Ambrose made now and then to the Governors and Consuls of Milan: but always with this proviso, that we be not disabled by them from being bountiful to the poor and needy: whom if we remember effectually, and to some purpose at such times, than all these feasts shall be clean unto us, 
Luke 11.41.  as Saint Austin discourseth in his second Sermon de Tempore.  
Hospitality taken in a more proper, more strict, and accurate sense, 
Hospitalitas est erga extraneos. Calv. in 1. Tim. 3.2. Illyricus in Hebr. 13 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Opus est affectionis anim● declaratio. Naz. Orat. 36. Strom. lib. 2. ante medium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is nothing else but The love that is born unto strangers or outlandish men; and comprehends two things, (saith Illyricus) affectum & effectum, affection and action, wel-willing and welldoing: the former being the fountain and foundation of the latter, and the latter the stream and demonstration of the former. Both these are comprised in the definition which Clemens of Alexandria gives of this virtue: Hospitality (saith he) is an art of wel-using strangers.  
And touching the Kinds: This exactly so called hospitality is either mercenary, or gratuitous: mercenary, when a stranger is kindly and courteously used for his money; when one makes him pay no more, but rather less, because he is a stranger: gratuitous, when a stranger is entertained freely and for grand merci. And this again is either of magnificence, or of friendship, or of humanity, or of mercy: of magnificence, when a stranger of note and ability is entertained with pomp and state: of friendship, when a stranger of acquaintance is familiarly entertained: of humanity, when a foreiner that comes to see places, and being a stranger is in courtesy invited: of mercy, when a poor stranger is harboured and relieved in his wants.  
Of this last the Text is to be understood: for, as Gualther hath well observed upon it, the Apostle having exhorted the Romans to distribute to the necessities of the Saints, lest thereupon any man should think to have sufficiently discharged his duty, if he did good to his countrymen and fellow-citizens, he therefore adds a peculiar precept concerning strangers and foreiners, of whom there was then a great number in all Churches, by reason of persecutions every where raised against the faithful.  
Which merciful hospitality (defined here by Calvin, 
Hospitalitas est non exigua species charitatis, id est, benevolentia & liberalitas quae peregrinis exhibetur, Calvin. in Rom. 12.13. Est beneficentia erga peregrinos. Ursin. Catech. in 8. Decal. Precept.  A benevolence and liberality shown unto strangers) is again twofold; Public and Private. Public hospitality belongs to free Princes and Magistrates: Private, to subjects and private persons.   

CHAP. III. The Parts of public hospitality.  
THe Parts of public hospitality are chief four. 1. To suffer strangers to come into the land and country. 2. To defend them by good laws from injuries and wrongs. 3. To give them leave to exercise their lawful calling, and to advance the ablest of them to some place of preferment. 4. To procure the relief of those that are in want and necessity.  
First, to suffer strangers to come into the land and country. 
Qui peregrinos urbe prohibent nequaquam probandi. Ferae non expellunt feras, & homo excludit hominem? Ambros. Offic. lib. 3. cap. 7. Peregrinos usu urbis prohibere sanè inhumanum est. Cic. office 3. In illa lege, quâ peregrini Româ ejiciuntur, Glaucippus excipitur: non enim unus afficitur beneficio, sed unus privatur injuriâ. Idem Orat. 15. sive de Log. Agraria in Senatu.  For, saith S. Ambrose, one wild beast doth not expel another, and should one man exclude another? It is an inhuman part for any Prince or Magistrate, to forbid strangers the coming or abiding in his Dominions; and so inhuman, that Christ's disciples thought the Samaritans unworthy to live, for not receiving him into a village of theirs, Luk. 9.52, 53. And the Lacedæmonians have been branded with the nickname of 
a Alex. ab Alex. Genial. dier. lib. 4. cap. 10.  Dirinoxeni, 
b Tiraquel. in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, à vocabulo Spartano 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, injuriam facere, ut scribit Favorinus in vocabulo.  Injurious to strangers, for not permitting strangers to dwell among them, nor to pass at all times through their country, but only to come at some great feasts and public solemnities. The 
c Purchas Pilgrim. Tom. 3. pag. 268.  later Kings of China deserve the like censure: for they have made a law, that no stranger, except Ambassadors and slaves, should enter the Kingdom: and if a stranger steal into the country, 
d Pag. 390. 399  they permit him not to return. But much more blamable is that custom among the 
e Pag. 443.  Tartarians, to suffer no stranger to come within the Realm; if any do, the same to be made bondslave to him that first takes him, except such merchants and others as have the Tartar Bull or Passport about them.  
When the Israelites possessed Canaan, strangers might come among them by God's appointment; whether they desired but to pass through the land, or to sojourn there for a while, till the business for which they came was ended; or whether they purposed to dwell there altogether. And therefore David and Solomon coming to the Crown, and finding many thousand strangers in their Kingdom, permitted them to abide there still at their pleasure. Neither did the Governors of Bethlehem hinder Ruth the Moabitesse from coming to, or dwelling in their city.  
And this first part of public hospitality hath been showed to strangers, 
Gen. 20. Chap. 26. Chap. 47.  even by aliens from the covenant of grace. For Abimelech King of the Philistines received Abraham and Isaac into his territories, Pharaoh King of Egypt harboured Jacob and his whole family, and the King of Moab gave leave to Elimelech and his wife and children to sojourn in his country, 
Ruth 1.1. 1. Sam. 22.3.  and to David to place his parents there.  
But this toleration of strangers is ever to be understood with a double caution; 
Gen. 34.21. Ubi Pareus ait duas r●moveri objectiones. 1. Non conveniet nobis ipsis. 2. Regio non capiet omnes si mul.  That they be peaceable men, and that the land be large enough for them. For there is no reason that the natural subjects should be pestered with their unquiet manners, or too great number. Neither do we say that a ship should be so laden as to be in danger of sinking.  
Secondly, 
Plin. l. 8. c. ult. Angues in Syria erga indigenas venenum non habent, nec eos petunt, exteros cum cruciatu exanimant: ità quidam populi in suos satís humani, in alienigenas immanissimi sunt. Eras. in Simil.  to defend them by good laws from injuries and wrongs. For almost in every country, many of the vulgar and common sort of people do rather imitate the snakes of Syria, which never sting the native inhabitants, but do exceedingly vex all strangers, than the scorpions of Caria, and of Cassan in Persia, which strike the native inhabitants, and spare none but strangers and passengers. And therefore a good vicegerent of God ought herein to be a follower of God, who being the sole Monarch and Lawgiver of the Commonwealth of Israel, provided for the safety of foreiners by these express Statutes: 
Thou shalt neither vex a stranger, nor oppress him, Exod. 22.21. and 23.9.  
If a stranger sojourn with thee in your land, ye shall not vex him, Levit. 19.33.  
Let the Judges of the land judge righteously between every man and the stranger that is with him, Deuter. 1.16.  
Cursed be he that perverts the judgement of the stranger: & all the people shall say, Amen. Deut. 27.19.  
I will come near to you to judgement, and I will be a swift witness against those that turn aside the stranger from his right, and fear not me, saith the Lord of hosts, Mal. 3.5.   
Abimelech was to careful in this point, that having given leave to Isaac and Rebekah to sojourn in his kingdom, he forbade all his subjects, under pain of death, 
Gen. 26.11.  so much as to touch them, by way of offering thereby the least injury or wrong, as that kind of speaking is also taken Ruth 2.9. Psal. 105.15. Zech. 2.8. And King Pippin, father to Charles the Great, and styled in the French History, An excellent pattern for excellent Princes, made a law, that whosoever could be proved to have slandered any stranger, 
Peregrino ulli calumniam saciens, 60 solidos solvat, etc. In Synod. meet. can. 4. anno 753.  should be fined a certain sum of money; one half whereof should be carried to the King's Exchequer, the other given to the slandered stranger. And among those excellent laws, for the making whereof Charles K. of Gothland and Swedland is so much commended, this is one; 
Olaus Magnus l. 5. c. 1.  Whosoever is convicted to have thrice denied harbour unto a stranger, his house shall be burnt with fire: that so he may justly be deprived of that, the use whereof his inhumanity would not impart to others. And the first Duke of Wirtemberg, commonly called The good Duke Eberhard, gave express charge and command in all the parts of his Dominions, 
Camerar. in vita Melanchr. l. 3.  that strangers and passengers should be kindly received, and used without any fraud or violence. And K. James gave this precept in Scotland to his eldest son Pr. Henry, 
Basil. Doron. l. 2. paulò ante medium. Anno 1517, Honr. 8. nono. Vide Stoum, & rerum Anglicarum Arnales. Pietate plenum est, peregrinam gentem publ●cis beneficiis obligare, & non tantum consanguineos ad substantiae lucra mittere, quantum ipsos quoque advenas invitare. Cassiod. Epist. 9 lib. 12. Gen. 47.6. 1. Sam. 28.  Take as strict order for repressing the mutining of ours at strangers craftsmen, as was done in England at their first inbringing there.  
Thirdly, to give them leave to exercise their own lawful callings, and to advance the ablest of them to some place of preferment. Thus courteous Pharaoh not only suffered joseph's brethren to profess and exercise their pastoral occupation and shepherds calling in his Kingdom, but also spoke to Joseph concerning them on this gracious manner: If thou knowest any man of activity among them, then make them rulers over my cattles. Who in all likelihood did accordingly. And Achish King of the Philistines knowing David to be a wise and a valiant Captain, he preferred him to an eminent place in his wars, and gave him opportunity to exercise his skill and courage in Martial affairs. 
1. Chron. 22.2. and 2. Chron. 2.17, 18. Lavat. in loc.  David also and Solomon set the strangers that were in the land of Israel to be bearers of burdens and hewers of wrought stones for the building of the Temple; not out of scorn and contempt, thereby to depress them as slaves and drudges, but out of care and charity, thereby to provide for their maintenance, and to make them earn their living, being workmen and labourers by trade and occupation.  
Whether it be fitting and expedient to admit strangers into the public government of a Commonwealth, and advance them unto great offices & places of importance, I leave to Statesmen and Historians to discuss and discourse, unwilling to meddle with these matters that are too high for me. Only I will here produce this short decision of a godly and well deserving Divine: 
Doctor Willet on Dan. 6. quaest. 6.  Though it ordinarily be more safe for such Governors to be appointed which are of the same nation, because both the hearts of the people will be more inclined unto such, and the care and love of such Officers will be greater toward their country: yet it is better to appoint a stranger, when as there are any singular and extraordinary parts of wisdom & integrity in such an one, as there was in Joseph, Daniel, Mordecai, more than is to be found in any other. But to prefer able strangers unto any Scholarlike employment, and other places of an inferior nature, especially in time of war and persecution, is a thing no less common than commendable in a Magistrate: Hancce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, petimúsque damúsque vicissim, say justly and truly almost all Christian nations at this day. And to say nothing of other professions, it is certain that if we look into the lives of late Divines both Papists and Protestants, we shall find that many of them have been Pastors and Professors in foreign countries, though there were ofttimes as sufficient men as they among the natives, and though they had not the tone, the pronunciation or the accent like the homebred inhabitants. Hospitality stands not upon such niceties, nor doth it suffer God's gifts in any man to perish unprofitably under these pretences.  
Fourthly, to procure the relief of those that are in want and necessity. For in that ancient and most wisely governed Commonwealth of the Jews, besides that general law, Levit. 25.35. If thy brother be waxen poor and fallen in decay with thee, than thou shalt relieve him; yea though he be a stranger, or a sojourner, that he may live with thee: Five particular things were appointed for the sustenance of the poor and the stranger; to wit, three things out of every cornfield in Israel. First, a corner of the field, Secondly, the glean, Levit. 19.9. Thirdly, the forgotten sheaf, Deut. 24.19. Fourthly, all the single grapes, that is, the grapes which grow single and not in clusters, Levit. 19.10. Lastly, a part of all the tithes of every third year, Deut. 14.29. and 26.12. And that such laws as these do still bind and oblige Christians, 
Quatenus humanitatem aliquam suadent in egentes, viatores, & peregrinos.  so fare forth as they require some humanity to the poor, to travellers, and to strangers, is the gloss of the learned Jesuit Lorinus, upon Levit. 19.10. and the judgement of Saint Austin: 
Aug. contra Faust, Manich l. 6. c. 2. & l. 10. c. 2. & l. 19 cap. 18. Vide Zanch. De cultu Dei externo, pag. 441. Tom. 4. Probl. Theol. Loc. 133. & 137. Ararium pauperum peregrinorum. M. Fox Acts & Monuments about the year 899. ex Polychron. l. 5. c. 1. & Guliel. De Regib. Ang.  and also the common opinion of Protestant Divines. For which cause not only the potent Commonwealth of Berna is very bountiful and charitable to poor strangers and passengers, as Aretius reports in his Common-places of liberality, and collection for the poor; but also the poor city of Geneva hath a treasury for the relief of needy strangers, as Beza tells us in the life of Calvin. And K. Edward the sixth, Qu. Elisabeth, and her Royal Successors have diverse times procured and furthered the refreshing of distressed foreiners. King Alfred (the first King of the Anglo-Saxons) bestowed the sixth part of his riches and rents upon the poor strangers of the country, and sent every year little less to foreign Churches without the Realm.   

CHAP. FOUR The Parts of Private hospitality.  
PRivate hospitality consists in four things: In an earnest invitation, In a cheerful entertainment, 
Abraham did look about every way to spy a stranger to give entertainment unto, as a hunter looks into every bush & brake for a ba●e. Chrysost. hom 20. in Rom.  In a faithful protection, And in a courteous dismission or deduction.  
First, In an earnest invitation. For a man given to hospitality will not stay till strangers obtrude themselves upon him, and crave entertainment, but he will seek and invite them, as Abraham did: nay, he will in a manner compel them to enter into his house, if out of modesty and bashfulness they do refuse it: 
Gen. 19.3. 2. King. 4.8.  as Lot pressed upon them greatly, and the Shunamite constrained Elisha to eat bread in her house. Thus the faithful have done, not only when there were no inns to receive and lodge strangers, but also after inns and taverns were erected, as appears by the example of Lydia, 
Act. 16.15. Luk. 24.29. Coëgerunt, id est, multùm instanter, & quodammodo importunè invitaverunt. Carthus. in loc. Ex quo exemplo colligitur, peregrinos non solùm invitandos esse, sed etiam trahendos, Greg. Hom. 23. in Evang. Ad Atricum lib. 13. Ep. 33. Non solùm in rebus meis magno mihi adjumento fuisti, verùm etiam diversorium relinquere, & domum tuam commigrare propemodum me coegisti. Epist. Dedic. Grammat. Syriac. 1. Pet. 4.9.  who besought and constrained Paul and his companions to take lodging at her house: and of the two disciples going to Emmaus, who taking Christ for a stranger, constrained him to tarry with them that night. Whence S. Gregory gathers, that strangers must not only be invited, but also haled and pulled in, as it were: according to that phrase or proverb in Tully, penulam scindere, to tear one's cloak, that is, to invite and entreat with great earnestness and impatience of denial, as a man that will take no nay. Thus Archbishop Parker dealt with Tremellius: for meeting him in London, he did almost force him to leave the inn, and to take lodging at his Palace. For inns and taverns are places of great charges and expenses, which every stranger and passenger is not able to bear.  
Secondly, In a cheerful entertainment. For Saint Peter bids the faithful to whom he writes, to use hospitality without grudging: that is, without repining at the number, or long stay, or chargeableness of their guests, which those times of persecution did cause. And S. Paul in the eighth verse of this chapter, requires of him that showeth mercy, to show it with cheerfulness: for God loveth a cheerful giver, 2. Cor. 9.7. Now cheerfulness implies three things. First, Alacrity and willingness of mind: 
2. Cor. 8.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phurnutus in opere De natura deorum. 2. Cor. 8.10.  for of gifts the mind is the best part. The grace of a benefit is voluntariness, the freeness of the mind and the openness of the heart. Therefore Paul commends the Corinthians, for that they had begun before, not only to do, but also to be willing and forward a year ago. God's people is a willing people, 
Psal. 110.3.  and whatsoever they do, they perform it willingly, not by constraint & of necessity. They think it not enough to be rich in good works, 
1. Tim. 6.18.  unless they be also ready to distribute, willing to communicate. Secondly, Amiableness of face and countenance: which floweth from the former as the stream from the fountain. 
Prov. 15.13.  For as a merry heart, so a willing mind makes a cheerful countenance: without which the best entertainment finds no acceptance from the guests: 
Vultu saepe laeditur pietas. Cic. Orat. 2.  and as piety is often wounded, so hospitality may be spoiled with looks. Vultus indicat virum hospitalem: One may read in the face of a man, whether he be given to hospitality or no: for as a man's wisdom, 
Eccles 8.1.  so an entertainers alacrity and hearty affection makes his face to shine, & banishes all heavy looks. 
2. Cor. 9.5, 6. & Sirac. 7.32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ponitur pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex Hebraeorum idiotismo. Vid. Gen. 33.11. Judic. 1.15. 1. Sam. 30.26. 2. Reg. 5.15. Ecclus. 18.15, 17.  Thirdly, Affablenes and courteous language. For out of the abundance of the heart the mouth speaketh, Matt. 12.34. No man is a true Boniface that is not also a Benedict: and therefore in Scripture beneficence is sometimes called a blessing or benediction, to show that good works must be graced and adorned with good words, and that both are with a gracious man. Blemish not thy good deeds, neither use uncomfortable words when thou givest any thing, saith the wise son of Sirach. For as to show ill looks, so to give ill words to guests or strangers, it is to feed them, as the Proverb saith, with a bit and a knock.  
All these good properties and conditions were eminent in Lot and Boaz, but especially in Abraham: whom therefore chrysostom saith that we admire not so much for that he killed a good & tender calf, and made cakes of fine meal, 
Homil. 20 in Rom.  as for that he received those strangers with much pleasure and delight. He did every way testify to his guests that they were hearty welcome, and behaved himself towards them, rather as receiving then as doing a kindness. He did, 
Philemon & Baucis, de quibus sic Ovid, Metam. 8.— Super omnia vultus Accessêre boni, nec iners pauperque voluntas.  as that old couple of loving yoke-fellows, afford unto strangers such commodities as he had, and 
— above all these  
A cheerful look, and ready will to please.   
Thirdly, In a faithful protection. For a true host must not only abstain from doing wrong to his guests, according to that of Solomon, Proverbs 3.29. 
Hoc adversus malefidos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facit, quibus confidunt qui ab illis excipiuntur. Cart wright. in locum. Germani proverbio dicunt, Caupo pater esse debet sui hospitis quem excepit. Lavat. in Judic. Hom. 96. Gen. 19.8.  Devise not evil against thy neighbour, seeing he dwelleth securely by thee: but also must suffer none to hurt them during their abode with him. We see this in righteous Lot. When the Sodomites would have offered outrage to strangers received into his house, he was willing to undergo any loss or indignity before strangers should sustain any harm at all: He did pray and proffer what he could devise to free them from injury: He did crave and plead the laws of hospitality, and allege this reason for the last and most pregnant, that therefore those strangers were come under the shadow of his roof, that so they might be protected by him. We see this in the old man of mount Ephraim that dwelled in Gibeah: For he dissuaded certain sons of Belial from doing wrong to a Levite, 
Judges 19.23.  by this reason, that he had taken him into his protection as his guest, and therefore he must see him to be safe under his roof. 
Ruth 2.9, 15, 16.  We see this in good Boaz, who did not think it enough to entertain kindly poor Ruth in his harvest: but did moreover take order she should not be injured by word or deed. For he charged and commanded his young men, that they should neither touch, nor rebuke her for gleaning.  
Objection. But Jael was so fare from protecting her guest Sisera, 
Judges 4.21. and 5.24, 26.  that she killed him in her tent: and yet she is much blessed and extolled by Deborah for that act.  
Answer. Although a faithful protection and defence from wrong be one of the laws of hospitality: 
Omnes necessitudines, omnia jura tantisper valere debent, quamdiu divinae voluntati probantur, etc. P. Martyr in Judic. 4.22. The intervention of a command from the Almighty altars the state of any act, and makes that worthy of praise, which else were no better than damnable. It is now justice, which were otherwise murder. The will of God is the rule of good. What need we inquire into other reasons of any act or determination, when we hear it comes from heaven? B. Hall Contempl. lib. 14. In David and Achish.  yet no law is in force, no right is to be kept any longer than God allows. Jael knew that Sisera was a cruel oppressor of God's people, and a cursed Cananite; that God had appointed him to destruction, and foretold by the Prophetess Deborah that he would sell him into the hands of a woman. And therefore having warrant and instinct from God, she did commendably break this band asunder, as Abraham broke before the band of blood and natural affection, in being ready to kill his son: and as the Levites broke it, in slaying every man his brother, his companion, his neighbour, Exod. 32.27. And are both commended and rewarded for that act, Deut. 33.9, 10. When God saith slay, it is not mercy, but hypocrisy to spare.  
Fourthly, In a courteous dismission and deduction: according to this old and approved rule, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Diligitor praesens: cùm vult, dimittitor hospes. Verba Men●lai ad Telemachum Ulyssis filium, Odyss. 15. v. 74. Vitam habeo velut hospitem: si manet, non ejicio, si abit, non teneo, nec penulam scindo. Lips. Cen. 1. missel. Epist. 81.  
We should a guest love while he loves to stay;  
And when he likes not, give him loving way.  For it is incivility, and sometimes injury too, to retain a guest against his will, and longer than his occasions will well permit. When 
a Gen. 24.59.  Abraham's servant would needs be gone, Laban and Bethuel sent him away: and when Abraham's 
b Gen 18.16.  strangers rose up from the place where they had been entertained, he dismissed them courteously, and brought them on the way. Hyrcanus' also, that hospitable Highpriest of the Jews, was wont to provide for the safe 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joseph. Antiq. l. 14. c. 16  deduction and return of those strangers whom he had lovingly received. And Saint John having commended Gaius for his kind harbouring of strangers, adds that he shall do well if he brings them forward on their journey, 3. John 6. Where a late learned 
d Estius in 3. Joan.  Expositor noteth, that in the Epistles of John, and of Paul, and in the Acts of the Apostles, this deduction signifies not so much a personal accompanying and conducting forth a piece of the way by way of honour and civil courtesy, 
Act. 20.38. and 21.5. 1. Cor. 16.11.  as a liberal and charitable bestowing of necessary things for the journey. After which manner the inhabitants of the Isle Melita (now called Malta) dismissed Saint Paul and his companions: 
Acts 28.10.  and Paul desired Titus to bring Zenas the Lawyer and Apollo's on their journey diligently, 
Tit. 3.13. Deducere hîc viatico prosequi significat, quemadmodum ex contextu liquet. Calv. in loc.  that nothing be wanting unto them: and Francis Frescobald, an Italian Merchant, brought Thomas Cromwell on his way hitherward. For when he saw at Florence this ragged stripling ask alms for God's sake, 
Fox Acts and Monuments, Anno 1540  he had pity and compassion on him, and received him into his house, and with such courtesy entertained his guest, as at his departure when he was minded to return to his country, he provided such necessaries as he any way needed. He gave him both horse and new apparel, and sixteen ducats of gold in his purse, to bring him into his country. 
Hospites benignissimè excepti, variis muneribus ornati dimittebantur. Val. Max. lib. 4. cap. ult.  Finally, it was usual with Gillias', that famous and liberal hospitaler of Agrigentum in Sicily, to dismiss strangers with sundry gifts and presents.   

CHAP. V The Object of hospitality.  
THe Object of hospitality contains four sorts of persons to whom it must be showed: Generally all strangers, Specially strangers professing the true Religion, More specially strangers persecuted and banished for professing the true Religion; Most chief and above all, Ministers and Divinitie-readers persecuted and banished for teaching and defending the same true Religion.  
First, Generally all strangers, that is, strangers of any Region and Religion. For as the object of love is every thing lovely, so the object of hospitality is every hospes or stranger. If aliens and infidels were to be harboured by the Jews under the Law; how much more ought they to be received and entertained by the Christians under the Gospel? The precept of loving and entertaining strangers is generally and indefinitely couched in both Testaments: and besides that, Saint Peter would have the believing Jews to honour all men: 
1. Pet. 2.17. that is, to care and provide for them, as 1. Pet. 3.6. and 1. Tim. 5.3 Gal. 6.10. 2. Cor. 9.13. 1. Thess. 3.12.  and S. Paul commands the Galatians to do good unto all men, and commends the Corinthians for their liberal distribution not only to the Saints, but also to all men, and prayeth for the Thessalonians, that the Lord would make them to increase and abound in love one towards another, and towards all men. Love and kindness we owe to all strangers which are come amongst us; and though we know not the purpose of their hearts, yet we must do good unto them for the proportion of their bodies, because they are men, and the children of Adam like ourselves. Wheresoever a man is, 
Vbicunque homo es●, ibi beneficio locus est. Sen. De vita beata cap. 24.  there is room for a benefit, saith the heathen Moralist. A Jew, a Turk, a Pagan, or any other infidel, deserves to be respected and relieved in his necessities, though not for his manners, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. Hom. 2. de Lazar. Nehem. 5.17. Aug. Confes. 5.13. Stuck. Antiq. conviv. lib. 1. cap. 27. Favet, fovet, ornat, actuetur omnes, non suos tantùm, sed exteros etiam, & quovis sub coelo natos. Erasm. Annor. in 1. Thess. 2.  yet for his manhood, for his communion and fellowship in the same nature with us. Nehemiah did entertain at his table those that came unto the Jews from among the Heathen that were about them. Saint Ambrose shown hospitality to Austin, though then a Maniche: and Stuckius commends the Commonwealth of Zurich in Switzerland for receiving and using courteously all sorts of strangers, be they never so much differing in Religion: and Erasmus extols Archbishop Warram for his kind and courteous, bountiful and liberal carriage towards strangers of any country or climate.  
Only two sorts of strangers are here to be excepted. First, Abominable sinners and enormous offenders, whom neither public nor private persons ought to harbour and entertain: according to that dehortation of the wise son of Sirach: 
Ecclus 11.29, 33.  Bring not a mischievous man into thine house, lest he bring upon thee a perpetual blot. Though Geneva be a city open to all comers, 
Civitas alioqui omnibus advenis patens. Beza Epist. 1. Sontium receptatricem. Chronol. lib. 4 anno 1534.  yet it is so fare from harbouring such unworthy guests (howsoever it pleased Genebrard, whose pen is no slander, to call it A common receptacle of guilty persons) that on the contrary they have there a law, which is also put in 
* See some examples in Mr. Heylins' cosmography, pag. 135. edit. 3. and 4.  execution, that if any malefactor flee to them for refuge, they punish him after the custom of the place in which the crime was committed: otherwise their Town being on the borders of diverse provinces would never be free from vagabonds, but rather become like that city of refuge in Israel, A city of them that work iniquity; 
Hos. 6.8.  or like that seven-hilled city of Italy, 
Petrarch. Epist. 18. Epistolarum sine titulo. Plin. l. 4. c. 11. Plur. lib. de Curiositate.  bonorum hostis & malorum hospes, an enemy of good and an hostess of evil men; or like that infamous town in Thracia, called Poneropolis, a city of lewd people, a den of thiefs, a cage of unclean birds. Secondly, Seducing heretics and false teachers, who like the Scribes and Pharisees do compass sea and land to make one proselyte, 
Matt. 23.15.  to plant superstition and supplant true Religion. Concerning whom we have this negative precept of Saint John: 
2. John 10.  If there come any unto you, and bring not this doctrine of the Gospel concerning Christ's person and office, but rather a quite contrary, receive him not into your house, neither bid him God speed. For he that bids him God speed, is partaker of his evil deeds. Which are three, as we are taught by Saint Paul. For first, such deceivers subvert whole houses, teaching things which they ought not, for filthy lucre's sake, Tit. 1.11. Secondly, their infection proceeds further, eating as doth a gangrene, 2. Tim. 2.17. Lastly, they cause divisions and offences in the Church and Commonwealth, Rom. 16.17. 
Seductoribus hospitium magno vestro malo adhuc praebetis. Beza Epist. 1. ad Duditium Polonum.  Now if they which trouble the Church deserve to be even cut off and expelled (Gal. 5.12.) how much more to be kept off and repelled?  Nónne lupos pastor vigilans ab ovilibus arcet? 
It is not inhospitality nor churlishness, but discretion and godliness, not to receive a stranger that will disturb his host, 
Ecclus 11.31, 34.  and turn good into evil.  
Secondly, Specially strangers professing the true Religion. For among the Israelites more privileges were granted to strangers within the covenant, that is, to such strangers and sojourners as being born Gentiles and aliens from the faith, became afterwards proselytes and circumcised, & professors of the Jewish Religion, then to strangers within the gates only, that is, to such strangers as continued still in their Gentilism and uncircumcision, though dwelling within the cities of Israel. 
Hac distinctione locum Levit. 17.15. cum Deut. 14.21. rectè conciliat Calvinus, Harmon. in 4 posteriores libros Mosis pag. 214. omninóque concilianda sunt ejusmodi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  For strangers by birth only, and not by Religion, had money lent them without usury, Levit. 25.35, 36. And were released of their creditors every seven years without any exaction, Deut. 15.1, 2, 3. besides their equality with born Israelites in eating the Passeover, Exod. 12.48, 49. in appearing before the Lord with the congregation to hear God's law read, Deut. 31.11, 12. and in all other things belonging to divine Service and Religion, Num. 15.15, 16. And Saint Paul exhorts the Galatians to do good especially to them who are of the household of faith, 
Gal. 6.10.  meaning them who by consanguinity of doctrine are of the same family with us, namely of the same Catholic Church upon earth: and he commends to the Romans Phebe his sister in Christ, and by profession of the same faith, 
Rom. 16.1, 2.  that they receive her in the Lord as becometh Saints to receive and to be received: not in any common fashion, but after a singular and extraordinary manner, as most dear and worthy friends. 
Gen. 43.34. and 45.22.  As therefore Joseph gave better entertainment to Benjamin then to the rest of his guests, because he was his brother, not by the father's side only, as they were, but also by the mothers: So we should make more of those strangers which are children with us, not only of the same God by creation, but also of the same Church by belief and profession. And as there is another manner of use of things holy and of things common, of the Lords day and of the other days of the week: So a difference is to be made between true Protestants and other common Christians: Of those there must be a special regard above these that are not so linked unto us by the band of Religion. For we ought herein to imitate God, who though he be good to all (Psal. 145.9.) yet in a special sort he is good to Israel (Psal. 73.1.) Who is the Saviour of all men, specially of those that believe, 1. Tim. 4.10.  
Thirdly, More especially strangers persecuted and banished for professing the true Religion. For we love the truth as we love the entertainment of those that profess it and suffer for it. Such strangers that have God's passport to show, aught to be entertained before and more than others that come without it. 
Matt. 10.23.  For they have his warrant, 
Jos. 22.19.  if they be persecuted in one city to flee into another: and if the land of their own possession be unclean, to pass over unto the land of the possession of the Lord, wherein the Lords Tabernacle dwelleth. It is their praise and glory that they will not be defiled with idols, 
Revel. 14.4.  but follow the Lamb whithersoever he goes in his ordinances. Therefore Asa and Hezechiah Kings of Juda received willingly those strangers that came to them out of Israel, 
2. Chron. 15.9. and 30.25.  when their Kings would have constrained them to commit idolatry. And the Christians of Greece and Syria shown hospitality to their brethren of Africa, 
Vide Baron. Tom. 6. anno 440.  which were driven out of their country by Gensericus King of the Vandals, about the year of the Lord 440. And those 800 Englishmen that fled beyond the seas in the bloody persecution under Queen Mary, were kindly harboured and entertained by the Magistrates, Ministers, and people of those countries and cities to which they fled, as Mr. Fox proves by diverse letters which some of them sent hither to their friends, and as Doctor Humphrey testifies in these words: 
In the life of Bishop Jewel, num. 22.  The English exiles in this their extremity were bountifully relieved by Christopher Prince of Wittenberg, who invited many of them unto him, and the Tigurine Senators, who at the proposal of Bulinger opened the treasures of their liberality unto the rest. Neither these only, but also Calvin, Zuinglius, Melanchthon, Pelican, Lavater, Gesner, and all the greatest ornaments of Religion and learning in all the Reformed Churches, were very kind and courteous to the English exiles, sending them daily most comfortable letters, and omitting no duty of love or humanity towards them all the time of their banishment. Neither was Geneva an Egypt to them that fled thither from sundry parts of Christendom for the Gospel's sake, but a most kind and courteous harbourer of persecuted strangers, as Beza testifies in 
a Et Epist. 33. Ecclesiae Tigurinae Pastoribus, anno 1568. Idem Epist. 30. Ecclesiarum Helveticarum Pastoribus, anno 1567. sic scribit: Nullus dies praeterit, quo non ad nos veniant misertimorum omnis aetatis hominum caterva. Nos quod possumus adhuc, per Dei gratiam praestamus: praebentur hospitia, suppeditatur & vestis & victus, sed (ut in tanta turba fieri necesse est) satìs tenuiter.  his 21 Sermon upon Christ's Passion. And there is good reason why strangers through constraint and for conscience sake, should be preferred before those that are so of choice and curiosity. For God hath recommended them as his own strangers, and given a special charge to receive and use them favourably for his sake, Esa. 16.4. 
b Vide Moller. in loc.  Let mine outcasts dwell with thee, Moab, be thou a covert to them from the face of the spoiler. Where we see that the Lord is so gracious and merciful to his people, that albeit he most justly 
c Levit. 26.33. Deut. 28.64.  drives them out of their native country for their wickedness and ingratitude, yet he will have them to be kindly used and entertained by those nations amongst whom he scatters them. Because the adversaries which God stirs up to his Church, do not vex her to that end that God's glory may be thus revenged, and men's sinfulness deservedly punished; but only to feed their own covetous and cruel disposition. For they be like horseleeches which suck blood greedily, not to ease or cleanse the patiented, but to satisfy their bloody thirst. As then at other times persecuted and weatherbeaten Christians have been harboured by their brethren that were free from the storm: So it is fitting they should be still received and refreshed by charitable usage and kind entertainment. For though it cannot be denied that the Protestants in all places are shamefully 
d See D. Prideaux Ephesus back-sliding, or Serm. on Rev. 2.4. sect. 15.17. and D. Moulins Christian Combat, 1.3.  degenerated from the zeal and holiness of their ancestors, and have kindled the fire of God's wrath against themselves by their conversation so ill becoming the Gospel of Christ: yet are they not persecuted and spoiled by the Pope, for their profane life, but only for their most holy faith and true Religion; 
See 2. Macc. 7.18, 19, 31, 32, 33, 34. Psal. 44.22.  as the Maccabees were by Antiochus, the type of Antichrist. It is for God's sake that they are killed all the day long, and counted as sheep for the slaughter. And howsoever their corruption be great and manifold, yet it is nothing to that of their enemies, who 
* See Bish. Hall Serious diswasive from Popery, initio: and Censure of Travel sect. 20.21. Audacter dico; Quantumcunque sit apud nos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tamen nihil esse praeut apud illos est. Chamier. De Jejuniis cap. 1. Tom. 3. pag. 706. Edit. Genev. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 1.15.  justify them by their fare greater abominations in every kind: it being also most true of all other sins, what a late eminent Writer is bold to say of their intemperance: How great soever it be amongst us, yet it is nothing to that which is among them.  
Fourthly, Most chief and above all, Ministers and Divinitie-readers persecuted and banished for teaching and defending the same true Religion. Every one of them is, as that faithful saying or sum of the Gospel in Saint Paul, worthy of all acceptation and kind entertainment, and the truest object of hospitality. For in the persecution of any Church, the Pastor thereof hath always the first and greatest share: He is hunted as a partridge in the mountains, and smitten, to the end that his flock may be scattered. 
Gen. 46.34.  Every shepherd in Israel is an abomination to the Idolatrous Egyptians, and the Syrians of this World labour to catch the Prophet that discovers their ambushes and stratagems. 
2. Kings 6.13.  Who is offended, and I burn not? saith the zealous Apostle: 
2. Cor. 11.29.  So, which of the people bears a dram of persecution; and I suffer not a pound? may every true Pastor truly say. All the bearers of God's Ark pass first through this Jordan, and the preachers of Christ's cross drink deepest of his cup. How was Elias and other true Prophets of his time chased by Ahab and Jezebel? Peter, Paul, and James, with other Apostles and their associates, hunted by Herod and the Jews? How was S. Cyprian sought by the Novatians, Athanasius and Hilary by the Arrians, Nazianzen by the Apollinarians, Epiphanius by the Gnostics and Valentinians, and S. Austin ferretted by the Donatists and Circumcellions? The tyrannical rage of 
* He began at the Ministers, Euseb de vita Const. l. 1. c. 44. & ended in them, Hist. lib. 10. cap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theod. Hist. lib. 4. cap. 17. Vide querelas Athanasii Apologia prima pro fuga sua in persecutione, & lamenta Basilii Epist. 70 ad Episcopos Galliae & Italiae. Quid à renato Evangelio factum sit, quàm variis & immanibus pii, & imprimi● ministri Ecclesiarum, excruciati sint suppliciis, piget meminisse. Lavat. in 1. Chron. 20. Defensi tenebris, & dono noctis opacae. Aeneid. 8.  Licinius against the Pastors of the Church is seen in Eusebius, of Julian the Apostate in Cyrill and Nazianzen, and of Valens in Basil and Theodoret: who speaking of this Emperor, saith that being from a Catholic turned Arrian, he did in a manner deprive the whole Church of Christ of Orthodox Pastors. And to come to the Pastors & Professors of Churches and Universities, since the restauration of the Gospel; How hardly did Peter Martyr escape the snares of English and Dutch Papists, Musculus the Spaniards laying wait, and Sadeel the French traps in their travels and journeys? In the year of our Lord 1562 the city of Roven being taken from the Protestants, poor Marlorat did pay for all: for his flock being spared, he was sent to the gallows at the command of the Duke of Guise. And when the Savoyards by the thick clouds of the longest and darkest night of the year 1602 came stealing in upon the walls of Geneva, to surprise it; if they should have gone on to the height of their hopes, all the men of the city had been put to the sword: only Reverend Beza, being then 83 years old, was to have been sent alive for a great spoil and present to the Phalaris of Rome, like a second Samson to make sport to the Philistines. And as the destroyers of God's people began at his Sanctuary (Ezekiel 9.6.) So the late persecuters of the Protestants in France began at their Ministers: The first clap of this thunder hath lighted on my head, and my affliction hath been a forerunner of yours, saith a famous Pastor of the Reformed Church of Paris in a letter to his flock. 
D. Moulin Epist. Dedicat. of his Christian combat. Anno 1626. Apology for the Reformed Churches of France, pag. 14.  And in another Province, when the Cardinal of Sourdis came furiously rushing upon a troop of harmless souls, which were going many miles to hear a Sermon, his first care was violently to pursue their Pastor; who having escaped his bloody hands, he began to vex and worry the flock. It is the blood of those Saints which the scarlet Whore specially pants after: it is the life of those Witnesses which the Beast that ascends out of the bottomless pit chief seeks to take away. By how much therefore the Ministers of Christ are hated and hunted in persecution above all other professors of the truth; by so much also they are to be received and respected above all other persecuted professors; that as the sufferings of Christ abound in them, so their consolation may abound for Christ, 2. Cor. 1.5. Who deserved more to be fed by Obadiah, than those hundred persecuted Prophets of the Lord? 
1. King. 18.13.  How could the widow of Sarepta have better bestowed her slender provision, 
1. King. 17.  then in sustaining poor, hungry, and half-starved Elias? And whom could the brethren at Damascus and Jerusalem have so worthily preserved, 
Acts 9.25, 30.  as a zealous Apostle ready to be killed for speaking boldly, and disputing for Christ? How worthy of that golden mouth is this note of chrysostom? When Paul saith of Phebe, 
Rom. 16.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Hom. 30. in Rom.  She hath been a succourer of many, and of myself also, What is this SELF ALSO? but of myself a preacher, and a preacher that have suffered so great things. This is the height and crown of her good deeds, and therefore mentioned in the last place. Can either King Edward the sixth have better showed his Christian hospitality, then by making more of Bucer and Fagius then of other Dutchmen fled into his Kingdom? Or George Anhalt, Prince of Ascania, then by lodging and preserving many learned Divines, especially that great Philip Melanchthon, during the tempestuous civil wars of Germany? Or the Church of Scotland, 
Ad Gallica usque gentis Ministers, Geneva Religionis causâ non ità pridem exulantes, Scoticarum Ecclesiarum beneficentia redundavit. Beza Epist. ad Regem Jacobum praefixa Iconibus Virorum Illustrium.  then by sending a liberal collection to the French Ministers exiled at Geneva?   

CHAP. VI The Subject of hospitality.  
AS the Object, so the Subject of hospitality is fourfold, comprehending four sorts of Persons of whom it is required: Bishops and Prelates of the Church, Other inferior Ministers, Rich Laymen and Women, Poor Laymen and Women.  
First, Bishops and Prelates of the Church. For Saint Paul 1. Tim. 3.2. expressly requireth of a Bishop that he be given to hospitality. And Tit. 1.8. showing what vices a Bishop ought chief to eschew and what virtues to pursue, the first virtue that he commends unto him is hospitality. Which made Saint Hierome write thus upon that place: 
Ante omnia hospitalitas futuro Episcopo denumciatur: Si enim omnes illud de Evangelio audire desiderant, Hospes fui, & suscepistis me; quantò magìs Episcopus, cujus domus commune omnium debet esse hospitium. Hieron. in Tit. 1.8  Before all things hospitality is enjoined to him that will be a Bishop: for if all desire to hear that of the Gospel, I was a stranger, and ye took me in; how much more a Bishop, whose house ought to be a common lodging of all? And Saint Austin in one of his Sermons; 
* Perveni ad Episcopatum: vidi necesse habere Episcopum exhibere humanitatem affiduam quibusque venientibus sive transeuntibu●. Quod nisi fecissem, Episcopus inhumanus dicerer. Aug. Serm. 1. De vita communi clericorum suorum Tom. 10.  I attained unto the Bishopric, and saw that a Bishop must needs show humanity to all comers and passengers. Therefore Theodoret did stir up by commendatory letters sundry Bishops of the East to refresh the bowels of the Saints whom the wind of persecution had blown thither from the West: and Saint Gregory likewise did exhort all the Bishops of Illyricum to receive kindly the persecuted Prelates that were fled thither for refuge, 
Greg. Epist. lib. 1. Indict. 9 cap. 43.  and cheerfully to entertain them with their own revenues, according to the Emperor's injunction. 
Lib. 12. Epist. 6  And having heard that one Florentinus, Archdeacon of Ancona, was chosen to the Bishopric of the same Church, he earnestly desired the Visitor of that See, and his brother too, to hinder his Consecration, if the disgraceful reports of his niggardliness and inhospitality were true. Whereupon the great Canonist saith, 
Hospitalitas usque adeò Episcopis est necessaria, ut si ab ea inveniantur alieni, jure prohibeantur ordinari. Grat. Dist. 85. Conc. Paris. lib. 1. cap. 14.  that Hospitality is so fare necessary to Bishops, that they which are not given to it, are justly kept from that promotion. Of which virtue so essential to their Office Bishops have been put in mind from time to time by 
* 
Concil. Carthagin. 4. can. 14.  Episcopus non longè ab Ecclesia hospitiolum habeat.  
Concil. Matisconense 2 can. 11, & 13. Volumus ut Episcopalis domus, quae ad hoc (Deo favente) instituta est, sine personarum acceptione omnes in hospitalitate recipiat.  
Concil. Turonense 3. can. 6.  peregrini & pauperes convivae sint Episcoporum.  
Concil. Meldense can. 28.  Episcopi in suis civitatibus canonicè cum suis filiis degant, & hospitalitate ornati (quae jam penè propter diversas rapacitates adnullata est) non solùm in oculis Domini propter obedientiam mandati divini reddantur conspicui, verùm etiam bonum testimonium secundum sanctum acquirant Apostolum. Vide. praeterea Concil. Aquisgran. 1 can. 141. & 2 can. 3.   many Counsels, especially by that of Paris in the year 829, and that of Oxford 1222. The former hath these words among many others to this purpose: Sith hospitality shall be rewarded in the dreadful day of judgement by that eternal Judge, who shall say, I was a stranger, and ye took me in; it behoves all Christians to follow after it most eagerly: But they especially which aught to guide others by their sayings and doings unto eternal life, should be altogether given to it, laying aside that pestilent covetousness, and every other occasion whatsoever. And therefore the Bishops must do their utmost endeavour, that when they preach hospitality to their flock, they practise it themselves first of all: that so they may show by their works what they teach by their words. The latter made a Decree after this manner: 
Statuimus authoritate praesentis Concilii ut Pralati singuli sint, juxta Apostolum, hospitales. Concil. Oxon. ferè initio, sub Rege Henr. 3.  By the authority of the present Council we ordain that every Prelate, according to the Apostles injunction, be given to hospitality.  
For in ancient times all the church-good or spiritual revenues were divided into 4 parts: The first whereof was for the Bishop, the second for his Clergy, the third for the poor, the fourth for the mending and repairing of Churches and Chapels. And that first fourth part allotted to the Bishop, was not only to maintain himself and his family withal, but also to redeem the captives and to entertain strangers and foreiners, as appears by sundry places of the Canon Law; 
Gratian. Caus. 12. quaest. 2. can. Mos est. & can. Sancimus. & Caus. 16. quaest. 3. can. Praesulum nostrorum. Ibid Caus. 12. quaest. 2. can. Apostolicos & Paternos.  which also cities a Decree of the sixth general Council held at Constantinople, about the year 681; whereby the Fathers of that Synod do confirm and ratify that foresaid distribution of Ecclesiastical revenues, as being already made by their ancestors.  
And as all Bishops should always be, so many of them have been in many ages given to hospitality. For Saint Cyprian writing to the Clergy of his Diocese, 
Viduarum & infirmorum & omnium pauperum curam peto diligenter habeatis: sed & peregrinis, si qui indigentes fuerint, sumptus suggeratis de quantitate mea propria, quam apud Rogatianum compresbyterum nostrum dimisi. Cyp. Ep. 36. vel lib. 3. Epist. 24. Aug. Confoss. lib. 5. cap. 13. Hospitalitatem semper exhibuit. Posid. in vita Aug. cap. 22. Pal. in vita Chrysost. Sozom. lib. 7. cap. 27. & lib. 1. cap. 11. Epiph. Haeres. 77. quae est Aërii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Actione 11.  desires them to have a diligent care of the widows and weak persons, and of all the poor: yea and to afford unto strangers some means out of his own share and rent, if there were needy ones among them. And Saint Austin reports in his Confessions, that when he traveled into Italy and came to Milan, being then but a young Scholar, Saint Ambrose received him Episcopaliter & benignè, like a Bishop and liberally, or courteously, according to the manner and place of a Bishop. And Posidonius saith of Saint Austin, that he kept continual hospitality. The like commendation Palladius gives to Saint chrysostom, Sozomen to Acacius Bishop of Berea in Syria, and to Spiridion Bishop of Tremythus in the Isle of Cyprus (although he had wife and children) and Epiphanius to the Bishops of Pontus. And in the fourth general Council held at Chalcedon in the year 454 Bassianus Bishop of Ephesus accused to be an unworthy Bishop, and unlawfully promoted to so eminent a dignity, thus answered his adversaries; How am I unworthy of this place, seeing I have been hospital from my very youth? And since the Reformation, the most Reverend Archbishops of Canterbury are generally commended for this virtue: and by name Archbishop Whitegift, sometimes a worthy Master of this College the space of ten years, is famous for all kinds of hospitality. For besides his costly Hospital at Croyden, and continual entertaining of supervenient strangers of this country, he was so bountiful and courteous an harbourer of outlandish Scholars, that glorious things are spoken of him for that in the 91 paragraph of his life.  
Secondly, Other Inferior Ministers. For as Saint Paul exhorts Bishops, 
Tit. 2.7.  to show themselves in all things the patterns of good works: So S. Peter would have all inferior Pastors to be ensamples to the flock. 
1. Pet. 5.3.  And the Fathers of the Council of Antioch (approved by the sixth General at Constantinople) in their Synodall letters recited by Eusebius, 
Euseb. Hist. lib. 7. cap. 24.  speak to both after this manner: We know, beloved, that a Bishop and the whole order of Priesthood ought to be a pattern of all good works to the common people. For every Minister should be a mirror of all virtues, and exemplify in himself what he prescribes to others. Otherwise he is like to have Mercury's statue for his fittest Emblem, and no better success than the Scribes and Pharisees, 
Matth. 7.29.  who did teach without authority, and that (in all likelihood) for this reason, because they said, 
Matth. 23.3, 4.  and did not, they laid heavy burdens on men's shoulders, but they themselves would not move them with one of their fingers. And if Ministers ought to preach and practise all good works, then consequently so good a work as hospitality. Therefore Parsons or Parish-priests have been called 
* Lavat. in Ezech. 3. Hom. 10. Ministri Parochi dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à praebendo, quia, ut apud veteres Parochi, ligna & salem, id est, res necessarias praebere debent hospitibus & peregrinis. Horatius Parochos posuit pro convivatoribus, id est, convivii exhibitoribus. Serm. lib. 1. Sat. 5. sic scribens: 
Proxima Campano Pontiquae villula, tectum,  
Praebuit: & Parochi quae debent ligna, salémque.   Parochi, from a word which signifies to give, or to show, because they should give entertainment, and show hospitality to strangers and passengers, as they are commanded by the 
a Dist. 42. can. 1. Hospitalem Sacerdotem. Qui Apostolum secutus fuerit, alios ad hospitalitatem debet invitare. Quomodo autem hospitalitatis exhortator poterit esse, qui domum propriam hospitibus claudit?— Ab hac quisquis alienus fuerit, in Sacerdotem ordinari non poterit. Si enim vidu● ab Ecclesia recipi prohibetur, quae pauperes non recepit hospitio: multò magìs sunt prohibendi à Sacerdotio, qui ab opere pietatis probantur alieni  Canon Law, and by ancient 
b Concil. Turonen. can. 18.  hospitalitatem Presbyteri ante omnia diligant: ut peregrinorum cur●m & solicitudinem habeant. Concil. Namnetens. can. 10. Instruendi sunt Presbyteri, paritérque admonendi, quatenus noverint decimas & oblationes, quas à fidelibus accipiunt, pauperum, & hospitum, & peregrinorum esse stipendia.  Counsels, and their 
c Concil. Meldens. can. 28. Episcopi Presbyteros sibi commissos hospitalitate, secundum eorum ministerium, ornari compellant. Hincmarus Archiepisc. Rhemens'. in capit. ad Presbyteros Parochiae suae datis ann. 852, cap. 10.  curam pauperum & peregrinorum (Presbyter) habeat, hósque ad prandium suum quotidie juxta possibilitatem con●●cet, eísque hospitium competenter tribuat. Herardus Archiepiscop. Turonensis hanc virtutem omnibus suae Parochiae (vel Provinciae) Sacerdotibus & Clericis imperat, capitulo 18 anno 858.  Diocesans charged to compel them. Therefore S. Hierome exhorted Nepotian 
d Mensulam tuam pauperes & peregrini, & cum illis Christus convivanoverit. Ep. ad Nepot  to entertain at his table the poor and strangers, and with them Christ himself. And Musculus was wont to show great kindness and beneficence to the poor, specially to foreiners: and Martin Bucer was so ready to entertain strangers, chief strangers by constraint, and for the Gospel's sake, that his house seemed to be an Inn while he lived at Strasbourg, as 
e Pet. Martyr. Epist. ad fideles Ecclesiae Lucensis.  Peter Martyr, an eyewitness, doth bear him record. Memorable also to this purpose is the example of Calvin, 
f Ipsa à quo potuit virtutem discere virtus. Beza in Icon. viror. illustrium.  of whom virtue herself might have learned virtue, specially this virtue of love to poor strangers. For having been very mindful of them all his life time, he would not be forgetful at his death, as appears by these words of his last Will and Testament; 
g In Gymnasii aedificationem lego decem aureos coronatos: peregrinorum quoque pauperum aerario ●otidem. Beza in vita Calvini.  I bequeath ten French crowns to the building of the School, and to the treasury of poor strangers, as many. Which is a great legacy, if we consider, 
h Non quantum, sed ex quanto: nec de patrimonio, sed animo. Cypr. lib. De opere & eleemos.  not how much, but out of how much, to leave them three pounds sterling of threescore and seven, which all his worldly goods were valued and rated unto by himself, as near as he could: considering also that he had a most dear brother, and three nephews, and four nieces, for heirs of his so small estate. 
Fayus in vita Bezae.  Beza having better means, bequeathed more to the said treasury, namely, 100 French crowns: and Erasmus fare exceeding them both in outward substance, is reported to have left at Basil, where he died, 6000 florins, that is, 900 pounds sterling for the yearly board and lodging of seven poor strangers students in Divinity. Which exhibition is there called to this day, Erasmicum stipendium.  
Now that every Minister may discharge this duty as he ought, in due sort and exemplary manner, it is the people's part to let him have wherewith to perform it. For how can he be an Oecolampadius, a shining lamp in God's house, if the oil of maintenance fails him? How can he move his hearers to this virtue, with Paul's words to the Philippians, 
Philip. 4.9.  What ye have heard and seen in me, do; unless they first practice Paul's precept to the Galatians, 
Gal. 6.6.  Let him that is taught in the word communicate unto him that teacheth, in all good things? How shall he be hospital and harbourous of strangers, whose living is scarce able to harbour himself? Ignorance of Priests must needs follow meanness of benefices, 
Ad tenuitatem beneficiorum necessariò sequitur ignorantia Sacerdotum. Panormit. Prov. 3.9.  saith a great Canonist: who might have added to the lack of learning, want of substantial hospitality and good housekeeping.  
Honour therefore the Lord with thy substance, o Layman, and with the first fruits of thine increase.  
Bring thou all the tithes into the store-house, 
Mal. 3.10.  that there may be meat in God's house.  
Give the portion of the Priests and Levites, 
2. Chron. 31.4.  that they may be encouraged in the Law of the Lord.  
Count them ever worthy of double honour (of obedience and honourable maintenance) who labour in the word and doctrine. 
1. Tim. 5.17.   
Think not much to give them of the fatness of the earth, 
Gen. 27.28. Deut. 32.2.  who distil upon thee the dew of heaven.  
For if they sow unto thee spiritual things, 
1. Cor. 9.11.  is it a great thing if they reap thy carnal things?  
Thirdly, Rich Laymen and Women. For when the Apostle requires of Clergymen to be hospital, he doth not thereby exclude or exempt Laymen from this duty, but only showeth that Ministers should be eminent and forward, as in all other good works, so in this branch of charity to strangers and foreiners. Otherwise, it is no more proper to the Ministers than other duties there enjoined by the Apostle; as modesty, sobriety, justice, holiness, and temperance: which without all question lie upon the people as well as upon the Pastors. Besides, this twelfth chapter, whereof my Text is a part, is all spent in general precepts and directions for a Christian life and conversation: the whole Epistle speaks to the Laiety as well as to the Clergy, being written to all that be in Rome, 
Rom. 1.7.  beloved of God, called to be Saints. Now, of all Laymen and Women none are so bound to be rich in this good work, as those that are rich in the goods of this world. For God hath given them all-sufficiency in all things, 
2. Cor. 9.8. Luke 12.48. Gen. 13.6. Ruth. 2.1. Job 31.32. Dignus fuit proverbio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Haud unquam arcet ostium. Quod interprers Aristophanis admonet dici de illis qui impendiò sunt hospitales, quorum fores semper patent, neminem excludunt. 2. Kings 4.8. Gualther in locum. Rom 16.23. Audio te Xenodochium in portu fecissè Romano, & virgam de arbore Abrahami in Ausonio plantâsse littore. Hierom. ad Pammach. Epist. 26.  that they may abound to every good work. The thicker and greater the clouds be, the more rain descends from them: and unto whomsoever much is given, of him shall be much required. Who were fit to entertain strangers, than Abraham and Lot, whose substance was so great that they could not dwell together? And which of the Bethleemites should have been kind and bountiful to poor Ruth, if not Boaz, a mighty man of wealth? Job in his great estate had been unexcusable, had he suffered the stranger to lodge in the street, and not opened his doors to the traveller: and it had been no small shame for the great woman of Shunem and for her husband, if they had not showed themselves hospital to Elisha as oft as he passed by. And if Gaius was such a one as they say, a most wealthy citizen of Corinth, he had good reason to be the host of Paul and of the whole Church: that is, to entertain usually in his house all Christians resorting to that city. In emulation of which so commended persons, Hierome reports that Pammachius (a young noble man of his acquaintance) built an Hospital for strangers in the Roman haven of Mitylene: that Paula (a noble Roman Matron) built another in Bethlehem, 
Idem Epist. ad Eustochium.  where Mary and Joseph could find no harbour: and that Fabiola (another woman of great means) was so loving and bountiful to all strangers, 
Non solùm inopum necessitatem sustentat, sed pronâ in omnes munificentiâ aliquid & habentibus providet. In Epitaph. Fabiolae. Vide Magdeburg. Cent. 12. cap. 6.  that she did not only sustain the necessity of the poor ones, but did also provide for those that had something to live on. And about the year of the Lord 1100 some rich Italian Merchants got leave of the Saracens to build an Hospital in the holy land, near Jerusalem, for the refreshing of such Western Christians as should have occasion to travel into those parts. Which project of theirs was soon after favoured and furthered by sundry Nobles and great ones: who endowed that House with good revenues, and gave to the inhabitants thereof the name of Hospitallers: 
Bibliothecam meam 40 ampliùs annorum spatio magnâ diligentiâ ac sumptu congestam, dividi, vendi, ac dissipari veto, eámque communem inter filios, qui literis operam navabunt, facio, ità ut etiam exterit ad usum publicum pateat. Thuanus in Testamento suo ad calcem Continuationis Historiarum sui temporis. Act. 3.6.  Whence Ordo Hospitalariorum, mentioned by diverse Historians, had its beginning. And lastly, Thuanus, that famous Precedent in Paris, strove to exceed in this praise his renowned ancestors, and left to posterity a lasting monument of his love and respect to strangers: For he gave straight charge and express command by his last Will and Testament, that his great and costly Library should not be sold nor divided any way, but entirely preserved for an ornament to the City, and for the public use and benefit of travellers and outlandish Scholars: because they are not wont, nor able, for the most part, to carry many books with them.  
Fourthly, Poor Laymen and Women. For though they have neither silver nor gold, yet such as they have they may give. And therefore upon them also lieth this duty of hospitality, as appears by the Prophet Elias, 
1. King. 17.10.  who required it of the poor widow of Sarepta: and by the Apostle S. Paul, 
1. Tim. 5.10.  who among the good works and qualities necessary to a widow that would be maintained out of the Church-treasurie, requires this in express terms, if she have lodged strangers. And albeit he did know and acknowledge that the Hebrews had been spoiled of their goods, 
Heb. 10.34.  yet nevertheless he sent them this exhortation, Be not forgetful to entertain strangers: 
Heb. 13.2.  thereby showing, that poverty did not dispense with them, or free them from the performance of this duty; but that they were still, as before, obliged to practise the same according to their present ability. The deep poverty of the Macedonians kept them not from sending to their power, 
2. Cor. 8.2.  yea and beyond their power, a liberal and rich contribution to the poor Saints at Jerusalem: and the small substance of the poor widow was no let to her from casting more into the treasury, 
Mark. 12.43.  than all the rich ones that cast in much. 
Matth. 25.23.  As a servant may be good and faithful over a few things: so a man or woman may be hospital and bountiful in a little estate: for if there be first a willing mind, 
2. Cor. 8.12.  hospitality is accepted (of God and godly wise men) according to that a man or a woman hath, and not according to that they have not. 
Gen. 24.18, 19 Homil. Qualis uxor sit ducenda, Tom. 5.  What was Rebekahs' hospitality so much extolled by chrysostom, but water cheerfully afforded to Abraham's servant for him and for his camels? And what doth Christ require of them that can give no more to his poor strangers, but a cup of cold water only? protesting withal, 
Matth. 10.42.  that if they give but so much, they shall in no wise lose their reward. If but water, but a cup of water, 
Hanc excusationem levissimo praecepto Servator diluit, ut calicem aquae frigidae toto animo porrigamus: frigidae, inquit, aquae, non calidae, nè & in calidâ paupertatis occasio ex lignorum penuria quaereretur. Hier. in loc. Aug. in Psal. 125. Aug. in Psal. 103. If we be not of ability to do strangers any good, yet comfortable words shall please both them, and God that made this Law for them. B. Babing●. on Exod. 22.21. Ay●au moins du miel en bouche, qui n'as point de monoye en bourse. Sabell. Exemp. lib. 6. cap. 1.  but a cup of cold water be not slighted as a cold entertainment of a stranger, but be thought enough to make a poor man hospital, even by the best priser of all things and actions; who can exempt himself from this duty under the pretence of disability? Is not water a cheap provision, a cup of water a small quantity, and a cup of cold water soon made ready? Let no man therefore (saith S. Hierome here, and S. Austin elsewhere) plead poverty in this case, saying, I have not so much as a few sticks to warm a cup of drink for a stranger, and how then should I be given to hospitality? For our Saviour hath foreseen, and prevented this excuse by a most easy command. And S. Austin goes yet a step further, affirming, that courteous affability, and loving language proceeding from the heart, is able to make a poor man hospital in the fight of God, and to procure for it a blessed reward at his hand. There are among strangers many able ones that need not any man's beneficence, and they that stand in need thereof are well satisfied with the good words of those that can show them no good deeds. Let such therefore above all others practise here the French proverb, At the least have honey in thy mouth, thou that hast not money in thy purse. Ever abhor that monstrous doggedness of those Jews in Sabellicus, who were so inhospital, that they would not so much as show the way to a stranger going astray, nor the fountain or spring to him that was thirsty. Which (we know) are no great matters, but only mere offices of common humanity.   

CHAP. VII. The Means to practise hospitality.  
NOw because we have been redeemed and purified that we should be zealous of good works, 
Tit. 2.14.  by earnest prosecuting the means of doing them in the best manner; 
Tit. 3.8.  and careful to maintain them, by being provident and forecasting to do them constantly: therefore we must endeavour to be eminent in this good work we speak of, and to keep real hospitality all the days of our life, by using these two special means; Labour or industry in lawful getting, and Frugality or thriftiness in spending our goods lawfully gotten; according to the French Apophthegm, 
Amasser en saison, despenser par raison, font la bonne maison. Pro. 14.23. Pro. 13.4.  A seasonable gathering, and a reasonable spending, make a good housekeeping.  
First, Labour or industry in lawful getting. For it is the beating of the brain, or the sweeting of the brow; not the bare talk of the lips, nor the desire of the heart, that inables a man to perform this duty and others of the like nature: according to the common proverb, Wishers and Woulders are no good householders. He becomes poor that deals with a slack hand: but the hand of the diligent makes rich, saith Solomon, Prov. 10.4. And again, The slothful man rostes not that which he took in hunting, but the substance of a diligent man is precious, Prov. 12.27. And the Greeks say, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stob. Serm. 27.  that plentifulness follows painfulness, and that all things are made servants to care and industry. Caius Furius by his painful dexterity and unwearied labour got more revenues out of one small field, than his neighbours out of many great ones. 
Plin. l. 18. c. 6.  Whereupon being accused to the Magistrate, as if by witchcraft he had conveyed the corn of other men's ground into his own, he came with all his goodly rustical instruments, with his strong and lusty daughter, and his well-fed oxen, 
Acts 20.24, 35. Eph. 4.28. Argumentum continet à majori ad minus, q. d. Ei nulla est recusanda conditio, quantumvis dura & molesta, quo nemini sit injurius: neque id modò, sèd ut succurrat fratrum necessitati. Calv. in loc. Opus manuum nominat, ut ex specie genus intelligatur: &, id quod bonum est, ut artes victum quaerendi inhonestas excludat. Estius ibid. Prov. 31.13, 19, 20.  and spoke thus to the Judges; See, my Lords, these be my witchcrafts and sorceries, but I cannot show you my watchings and sweating. This being done and spoken, he was presently absolved by the sentence of all. It is labour and industry in a lawful calling which the Apostle prescribes to the Ephesians, as a means of bounty and beneficence: Let him that stole, steal no more: but rather let him labour, working with his own hands the thing which is good, that he may have to give to him that needs. Where he nameth the work of the hands for every work profitable to get a man's living, by one kind understanding all sorts of labour: and the thing that is good, to exclude thereby all dishonest trades and unlawful means of getting maintenance. And Solomon describing the virtuous woman, saith in the first place that she seeks wool and flax, and works willingly with her hands: that she lays her hands to the spindle and her hands hold the distaff: and then, that she stretches out her hands to the poor, yea she reaches forth her hands to the needy. And Saint Luke having testified of Dorcas, that she was full of good works, 
Acts 9.36, 39  and alms deeds which she did, he soon after showeth the means & fountain of her beneficence, to wit, her labour and industry in making coats and garments. So Peter Martyrs wife is commended for having been a prudent and painful huswife, 
In re domesticâ prudens & industria, & erga egenos munifica. Simler. in vita P. Martyris.  and bountiful to the poor and needy: the former good quality enabling her to the latter.  
Secondly, Frugality or thriftiness in spending our goods lawfully gotten. 
Prov. 18.9.  For as he that is slothful in his work, is brother to him that is a great waster (the one falling as certainly, though not so speedily, into want as the other:) So frugality and saving should be near of kin to painful and industrious getting, and must needs concur in him that will continue to be hospital indeed. Such an one must here observe that rule of frugality taught us by the gracious lips of our 
* 
If he would be so saving that could do wonders, and miraculously multiply meat and drink; how thrifty should we be that can earn so little? Though the Eagle be so able to get her prey, yet she is so frugal that she layeth up the meat that her young ones leave, for another time; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arist. Hist. Animal. lib. 9 cap. 32.  
Fit hoc bifariàm: Si vel perire sinamus fruges, ne cui sint usui, quod avari & foenerato res frequenter faciunt: vel etiam turpiter dissipemus quae multis aliis poterant sufficere. Gualt. Hom. 46. in Joan.   Saviour, so to dispose of that plenty which Gods goodness hath bestowed on us, that nothing be lost, John 6.12. Now a thing may be lost and spoiled two ways by our own fault, saith a godly Writer upon the place; either when we suffer our meat and drink to wax corrupt and dead, and our garments motheaten, or our gold and silver to be cankered and rusty, rather than bestow them upon ourselves and upon the poor; as those rich men did whom Saint James had good reason to threaten so: for they should have followed this wholesome counsel of the Wiseman; Lose thy money for thy brother and thy friend, 
James 5.3. Ecclus 29.10.  and let it not rust under a stone to be lost: or when by excess and intemperance we do waste and lavish that, which might have sufficed many others besides us; as when Nabal did pour so much wine or strong drink into his stomach that he was very drunken. 
1. Sam. 25.36. Bonus condus facit bonum promum, & bonus Servatius bonum Bonifacium Selneccer. Ruth. 2.18.  A good layer up makes a good layer out, and a good sparer makes a good spender, saith the Dutch Proverb truly. This is plainly verified in that virtuous Ruth, which was no less pious and charitable in spending, then soberly frugal in sparing and saving: for she brought forth and gave to her poor Mother in law that she had reserved at dinner, after she was sufficed. 
Genitrix virtutum frugalitas. Just. lib. 20.  Frugality, saith Justin, is the mother of virtues. I am sure it is the basis and foundation, the pillar and supporter of liberality and beneficence. For as by lopping of the superfluous branches, 
Stipendio modico, vel potiùs exiguo contentus vita erat ità frugali, ut quod haberet non modò sibi sufficeret, sed aliquid etiam superesset ad amicos juvandos. Simlerus in vita ejus  a good tree is made more fruitful: so by cutting off all needless charges and expenses, a liberal man abounds more in good works. Though Peter Martyr had forsaken all for the Gospel's sake, and left his great riches and preferments he did enjoy in Italy, having nothing to live on but a small stipend for his Professorship at Strasbourg, yet being very frugal and sparing he had enough to maintain himself, and to help his friends too. Whereas on the contrary, 
Homini ut agro, quamvis quaestuosus sit, si tamen & sumptuosus, non multum superest. Cato De Re rustica ferè initio Magius innumerabilem pecuniam sibi datam non conservavit, sed tanquam nudus nuces legeret in ventrem abstulit. Cic. 2. de Oratore, paragr. 265.  an expensive man is like a costly piece of ground, the charges whereof equal the revenues, be they never so great. By his wasting and overlavishing of his estate he disables himself from doing good to others: Either for the present, as that Roman Captain in Tully, who was not one penny the richer for that huge sum of money which had been given him, because he had done with it as a naked man would do with the nuts that he gathers, carry them all away in his belly for lack of pockets: and the Poets insinuate no less by their lusty giant Briareus, who had nothing to show of all his come in, because his fifty bellies did consume the get of his hundred hands: all the labour of that man or monster was for his mouth, 
Eccles 6.7.  and did slide through his throat; Devorat os oris quicquid lucratur os ossis: Or at least for the time to come: for to want and to waste differ but in time; 
Pauper non habet divitias, prodigus non habebit.  a poor man hath no riches, a prodigal shall have none. And therefore the Cynical Philosopher was provident and witty, when begging but half a penny from other men, he did beg ten groats at once from a prodigal unthrift: who marveling at that, and ask him the reason, received this wise and wholesome answer; 
Laërtius in vita.  I beg so little from other men, because I hope to get oft something from them; and I ask so much of thee, because I look not to have any more alms at thy hands. It is like the seven years of plenty were not confined to Egypt; 
B. Hall Contempt. book 3. In Joseph.  other Countries adjoining were no less fruitful: yet in the seven years of famine, Egypt had corn when they wanted. See the difference betwixt a wise prudent frugality, and a vain ignorant expense of the benefits of God: The sparing hand is both full and beneficial; whereas the lavish is not only empty, but injurious.  
Seeing then frugality and saving be so great a help to good housekeeping, and a preserver of real hospitality, let it remove all lets and hindrances of the same: let it be used as a razor of all wicked and superfluous, and as a rule of all good and necessary expenses: let it quite shave and cut off all expenses about surfeiting and drunkenness, harlotry and wantonness, and other debauched courses, which the best among the Heathens have been ashamed of, and therefore should not be once named among Christians, 
Ephes. 5.3.  as becomes Saints: Nomina sunt ipso penè timenda sono. And let it also moderate and diminish those excessive charges which too commonly men are at, about things lawful, necessary, and commendable. Such are  
First, The building and trimming of their houses: as if they were to live for ever in this World. 
Aelian. Variae Hist. lib. 12. cap. 29. Est stultum genus hominum qui insatiabili aedificandi study slagrant, nunc rotundu quadratis, nunc quadrata rotundis permutantes. Neque verò finis ullus, neque modus, donec ad extremam redactis inopiam, nec ubi habitent, nec quid edant, supersit. Erasm. Encom. Mor●ae.  This was a fault found by Plato in the old Agrigentines, and is by the Turks in the Christians of our times: 
Fayus in Eccles. 2.4.  whose works are unlike the works of Abraham. For he was not curious in his dwelling, but courteous in entertaining of strangers: He contented himself to dwell in a tent, yet his doors were open to strangers and travellers: but these are curious and costly in decking and adorning their houses, and negligent and niggardly in harbouring strangers and passengers. Their sumptuous buildings may be called Mock-strangers as well as Mock-beggars: for like the barren figtree in the Gospel, 
Mark. 11.13.  they are seen a fare off, and promise good relief to the hungry passenger; but let him come to them, he shall find (at the best) many goodly leaves of complimental, 
In verbis quidvis, in factis nil sed habebis, ut de Aulicis dici solet. Par. in Gen. 18.3 Foliorum latitudo peltae effigiem Amazonicae habet: fructus rarus est, nec fabae magnitudinem excedens. P●in. lib. 12. cap. 5. Amos 5.11. Jer. 22.14. Ezech. 27 6. Amos 6.4. Amos 3.15. Cant. 7.4. Psal. 49.11.  but no fruit of real hospitality: or if haply he finds any, it is like that of the Indian figtree, no bigger than a bean, though the leaves be as broad as a target: nothing in comparison of that which was expected and justly looked for by the outward show. In the Old Testament the great ones are oft reproved for their vain and ambitious wastfulnesse in this kind. For they built houses of hewn stones, they made wide lodgings and large chambers, all sieled with Cedar, and painted with Vermilion. They would needs have benches and beds, yea, houses and towers of ivory: and then their inward thought was that their houses should continue for ever, and their dwelling places to all generations. But in this their foolish imagination they did reckon without their host: for I will smite the winter house with the summer house, and the houses of ivory shall perish, and the great houses shall have an end, saith the Lord, Amos 3.15. So displeasing to God is man's prodigality and profuseness in building.  
Secondly, The buying and keeping of horses, and hawks, and dogs: wherein some are so intolerably lavish and exorbitant (to say no more) that Hospitals which were used to entertain strangers, 
Doct. Williams of the True Church, book 5 chap. 14. pag. 802.  are now abused to maintain hawks and dogs, as a late Divine complains. And well may he: For if Mahomet be justly exclaimed against, for having turned into stables the Temples which Constantine the great had built for the service of Christ, and spiritual manuring of Christians: 
In cultum Christi, & culturam Christiani.  are they not worthy of a sharp check and censure, that profess themselves to be Christians, and yet dare change their ancestors liberality upon Christ's members, into prodigality upon beasts? that so loath the company of strangers, and so love to be among their hawks and dogs, as to make that their chief delight, 
Dan. 4.  which was Nebuchadnezars punishment, never to be from beasts? Among the Heathen Romans they were infamous for prodigality, 
Prodigi dicuntur qui venationum apparatu pecunias profundunt. Cic. office. 2.  that spent too much money about the instruments of hunting.  
Thirdly, Bodily exercises and recreations, as shooting, bowling, playing at tennis, and such like honest and healthful sports: wherein many a man doth sometimes fare exceed the rules of frugality prescribed by godly-learned 
* B. Babing. on the 8 Com. Dan. de ludo Aleae cap. 4. Perk. Cases of Conscience, book. 3. chap. 4 M. Gataker of Lots chap. 9  Divines; as, First, that the sum of money which they play for, be not great in itself. Secondly, that it be not greater than the estate of those that play will well permit. Thirdly, that it be not taken and kept by the winners, but that it be bestowed upon a common meal, both for the recompense and amends of the losers, and also for the maintaining and cherishing of mutual love and friendship.  
Fourthly, Apparel and raiment. For many spend so much in the number, matter, and making of their garments, that they have but little left to be liberal withal. In our 
* Matth. 11.8. Christus molles & preciosas vestes minimè sustulit à mundo, sed ostendit quibus convenirent. P. Mart. Loc. Com. class. 2. c. 11. num. 79. Vno filo villarum insunt pretia. Hieron. in vit. Paul Erem Saltus & insulas tenera cervix fert: graciles aurium cutes Kalendarium expendunt, & sinistra per singulos digitos de saccis singulis ludit. Tertul. de Habitu mulieb. cap. 9  Saviour's time they that wore soft clothing were in King's houses, and confined to places of eminency and public authority. But now adays we need not go out for to see such: for they are to be seen every where. Very carters will be clothed as courtiers, and ruffle it in silk that scarce are able to pay for wool. What hospitality, trow ye, can be expected from those, that have turned great rents into great ruffs, and lands into laces? that carry some whole Manors upon their backs? Excess in bravery and costly apparel is less intolerable in the weaker sex: and yet S. Paul will have women professing godliness to adorn themselves with good works, but 
* A negation for a comparison, as pag. 9 Quaerentes ornamenta monilium perdiderunt morum. Cypr. lib. de Habitu Virg. La soye esteint le feu de la cuisine.  not with gold or pearls, or costly array, that is, rather with those then with these, because they can hardly stand both together: as Saint Cyprian wrote to the Virgins of his time, that the seekers of chains and bracelets have lost their charity and beneficence: and the French proverb saith, that silk doth quench the fire of the kitchen: meaning, that sumptuousness of apparel destroys hospitality and good housekeeping.  
Fifthly, The furnishing of their studies with books. For as too much reading wearies the flesh, and weakeneth the body and brain: so the immoderate buying of books wastes a man's estate, and disables him from good works. Therefore Seneca and Lucian among the Heathens, 
Luc. Serm. Adversus indoctum & multos libros ementem. Isidor. Pelus. lib. 1. Epist. 127 & 399. Studiosam luxuriam. Sen. de Tranquil. Animi c. 9 & Epist. 2.  and Isidore and Petrarch among the Christians, have written purposely against this unthriftiness of some Scholars of their times, calling it a studious excess, and bookish profuseness. In some, saith Seneca, this costliness and curiosity about so many and so fair volumes proceeds not from any desire of growing expert in their own profession, but out of vain glory and ostentation. In others, saith Petrarch, 
Sunt qui obtentu librorum avaritiae inserviunt. Petr. de Remediis utriusque fortunae. l. 1. dial. 43. See a pretty Epigram in Martial (lib. 9 ep. 47.) here appliable, or at least to the first of these seven particulars. B. Hal Serm. on Acts 2.37. pag. 42 in 8.  it springeth from a covetous and niggardly disposition, thereby to free themselves from the duties of bounty and beneficence. They have so many books to buy every year for the better discharge of their calling (forsooth) that no man should hold them to be bound to keep hospitality, because the streams of their expenses run fast an other way.  
Sixtly, The taking of Tobacco. The abuse whereof is so great and general, that a zealous Prelate of this Church complains thus of it in his Sermon to the last Parliament: Is there not now as much spent in wanton smoke, as our honest forefathers spent in substantial hospitality? And before him a Royal Author, 
K. James in his Treatise of The True Peacemaker.  and a Head of Parliaments hath passed his public censure upon it in these terms: That witch Tobacco hath quite blown away the smoke of hospitality among our young gallants, and turned the chimney of their forefathers into the nostrils of the children. 
Counterblast to Tobacco, towards the end.  And again, in a Treatise professedly written of this Argument, he speaks thus to his subjects: How ye are by this custom disabled in your goods, let the Gentry of this land bear witness; some of them bestowing three, some four hundred pounds a year upon this precious stink, which I am sure might be bestowed upon many fare better uses. 
Mr. Burton in his Anatomy of Melancholy pag. 350 edit. 3.  An other late learned, and much esteemed Writer lashes the same abuse on this wise: How excellent soever Tobacco be in itself; as it is commonly abused by most men, which take it as tinkers do ale, it is a plague, a mischief, a violent purger of goods, lands, health, etc. In wine and Tobacco the common saying is commonly made too true; Give to some men an inch of liberty, 
Sub finem Apologiae ad Gulielmum Abbatem. Whose words D. Playfer thus contracts and refines; Vinum Apostolus admittit, Monachus immittit: modicum Apostolus praemittit, Monachus praetermittit. 1. Tim. 5.23.  and they will take an ell. For as Saint Bernard noted of the Monks of his time, that because Saint Paul hath warranted the lawful use of wine, by exhorting his dearly beloved Son Timothy to use a little wine for his weak stomaches sake and his often infirmities arising from painfulness: therefore strong and lusty drones would needs abuse much of it to the great hurt of their heads, by pouring into their stomaches a modium for a modicum, a barrel of wine for a beaker: So because some discreet and experienced Physicians, and also some strict Divines, have told their patients and friends that are of a cold and moist temper, of a rheumatic and phlegmatic constitution, that it was good for them to take now and then a little Tobacco: therefore in stead of a pipe many will needs take a pound: and, which is the worst of all, even they to whom it is not expedient, by reason of their contrary complexion, are wilfully brought under the power of that creature, and cast away whole shillings and crowns in Tobacco, that cannot find one half penny for any charitable deed.  
Lastly, Banqueting and feasting: Wherein one at the least of these three spots of unthriftiness is commonly seen; Excess of frequency, excess of plenty, excess of delicacy. First, 
Ignavis semper feriae, saith the Proverb: So, convivatoribus semper feriae.  Excess of frequency: for as with all loiterers, so with some feasters it is always holiday. This they willingly are ignorant of, that the rich man in the Gospel is not branded for faring sumptuously, but for faring sumptuously every day. 
Luke 16.19.  They are neither of the Prophets nor of the Poet's mind, that to every thing there is a season; 
Eccles 3.1, 6.  a time to keep, and a time to cast away; a time to far sparingly with those of our own family, and a time to feast liberally with our friends and neighbours: 
— Voluptates commendat rarior usus. Juvenal. Sat. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Semper aliquis in Cydonis domo. Erasm. chil. 2. cent. 2. Adag. 15.  that pleasures are more pleasant if they be seldom used. But they will be famous for their oft feasting, and follow the steps of Cydon the Corinthian, who by daily entertaining in his house one guest or other, gave occasion of the Greek Proverb, There is always some body in Cydons house. Secondly, Excess of plenty: for there be some churlish Nabals, who seldom indeed feast their friends and neighbours; but when they feast them, they go fare beyond their degree and calling: for they hold a feast, not like rich tenants and countrifarmers, but like Kings and Sovereigns, 
1. Sam. 25.36.  like Isaacius Angelus, one of the Greek Emperors; whose common feasts did so exceed in abundance and quantity of provision, that they were said to be nothing else but a mountain of loaves, 
Nicetas in ejus vitâ lib. 3.  a forest of wild beasts, a Sea of fishes, and an Ocean of wine. Thirdly, Excess of delicacy: for there be some banquetters and feasters, for whom no dainties are good enough but dear bought and fare fetched: like that belly-god Philoxenus, who said that that was the sweetest, 
Aelian. l. 10. c. 9  which was the dearest; and like those degenerated Romans, 

Juvenal. Sat. 11.  
* 
Interea gustus elementa peromnia quaerunt,  
Nunquam animo preciis obstantibus; interiùs si  
Attendas, magìs illa juvant quae pluris emuntur.   That sought amongst all th' elements what might  
Best please their palates, and bring most delight:  

Contrary to the French Paronomasy, Le coust m'en fait perdre le goust.  That cared not what they paid, yea always thought,  
Those things were best that were most dearly bought  This good housekeeping, as the world counts it nowadays, is censured by 
* Arist. Ethic. lib. 4. cap. 2. ait fumosam & indecoram vanitatem esse in rebus parvis sumptus magnos facere, & magnificentiam ostentare: ut si qui● nuptiali convivio sodales suos excipiat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Aristotle as a vainglorious and unseemly thing, and termed by 
* Sen. De Benef. lib. 1. cap. 10. Conviviorum furor, & foedissimum patrimoniorum exitium culina.  Seneca no better than a madness of feasting, and most filthy wasting of patrimonies, which hath brought many rich men to poverty, and poor men to beggary: and is a great evidence of our degenerating from our pious ancestors: whose Christian frugality three grave Divines comparing with our Sybariticall luxury, cannot refrain themselves from writing, that 
a Bish. Hall, Holy Panegyric or Serm. on 1. Sam. 12.24, 25.  in the newfound feasts of this Age profuseness and profaneness strive for the table's end: 
b Censure of Travel. Sect 21.  in which the nose is no less pleased than the palate, and the eye no less then either: wherein the piles of dishes make barricadoes against the appetite, and with a pleasing encumbrance trouble an hungry guest: 
c Dr. Taylor on Tit. 1.12. page 257.  That the rule of feasts and banquets seems to be dead with our forefathers, whose dishes for sort, number, price, and serving out, were inferior to our sauce: That 
d Mr. Taffin Amendment of life 2. book 14 chap.  such are now the feasts of Christians (for the most part) that less than the reversion might suffice the whole company: which notwithstanding, we suffer the poor to starve, who might be well fed with the superfluity thereof.  Tantum luxuries potuit suadere malorum! 
Of all which immoderate expenses, which are so many destroyers of hospitality, if we come now to examine the common defence and justification, we shall find that a bad cause is made worse, 
Causa patrocinio non bona, pejor erit. Ovid. 1. Trist. 1. Matth. 20.15. Zeno apud Stob. Serm. 13. In nullo gloriandum, quia nihil est nostrum, nisi mendacium & peccatum. Cypr. Testim. ad Quirinum lib. 3. c. 4. & laudatur ab August. lib. de Praedest. SS. cap. 3.  while men go about to make it good. Let a prodigal be reproved for his excess in any of these things which I but now touched, he hath this answer ready; I am able to be at that cost, and so long as I spend nothing but mine own, what hath any man to do with it? Is it not lawful for me to do what I will with mine own? But we reply with an old Philosopher, that he is a very bad cook which having salt enough will put on more than needs, to make good meat both unpleasing and unwholesome: and with an ancicient Father, that no man ought to boast of any thing, because nothing is his but lie and sin. Whatsoever else we have, is so our own before men, as yet before God we are not Lords and Masters, but only Stewards and Dispenser's thereof. For God bestows his blessings as the Sun doth his beams, that is, in such a manner as that they depend still from him after he hath bestowed them. He never alienates from himself the propriety of any thing that he gives. Though he hath given to the children of Israel the land of Canaan to inherit, 
Levit. 25.23. compared with 2. Chron. 20.11. Psal. 115.16. Psal. 24.1. Job 41.11.  yet still that land is his land and his possession: and though he hath given the earth to the children of men, yet still the earth is the Lords and the fullness thereof: and whatsoever is under the whole heaven is his; not only of standing and unmoveable goods (as they be called) but also of movable and transportable; which in sundry places he doth expressly challenge as his own; 
Hag. 2.8. Psal. 50.10, 11.  saying, The silver is mine, and the gold is mine. Every beast of the forest is mine, and the cattles upon a thousand hills: the wild beasts of the field are mine. And when he threatens to take away from the Jews, 
Hos. 2.8, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non enim tuum est quod datum est, sed ejus qui dedit. Chrys. in 1. Cor. 4. Hom. 12.  the corn, and wine, and oil, the wool and the flax that he hath given them, he calls these goods his goods, because they were still his own, notwithstanding his former grant and bestowing of them.  
Seeing then God's right and dominion over all his gifts is so boundless and universal, so permanent and inalienable, it was a most false and vain boasting for those in the twelfth Psalm to say, Our lips are ours, who is Lord over us? who hath power and authority to prescribe us any rule of speaking? for they shall one day give account of every word idly spoken. And no less untrue and absurd is this bragging of others, Our goods are ours, who can control or confine our expenses? for they shall be brought to a reckoning for every penny misspent. And as when Pharaoh said, My river is mine own, 
Ezek. 29.3, 4.  God immediately threatened him to put hooks in his chaws, and bridle his arrogancy: So hath he ofttimes kerbed and repressed those proud vaunters and wasters of their means, by several inhibitions of his Vicegerents upon earth. 
Const. lib. 6. c. De Adificiis privatis.  For Constantine the Great made an express Statute against the building of stately houses in the country, commanding that whosoever durst afterwards spend much of his means that way, should be deprived of that possession. And the Emperor Justinian did restrain and confine the games and sports of rich men to a little sum of money, 
Cod. lib. 3. tit. 43. leg. 2.  and of other men to a great deal less: charging moreover the Precedents and other Officers to see this law strictly kept, or else to be fined ten pounds a piece for their negligence. The laws of this Kingdom likewise inhibit lavishness in the same kind: for in the 33 year of King Henry the eighth, and in the second and third of Philip and Mary, injunctions were made to repress the wretched practice of those that were continually crumbling away their wealth by sports and recreations. And in the year 1601 Henry the fourth of France made a law against excessive costliness of apparel, and namely against the wearing of gold and silver lace. And the Magistrates of Geneva are careful to keep all their subjects within the compass of frugality and thriftiness in every thing, as the best rent and revenue of their Common-weal.  
Neither have Heathenish States and Lawgivers been forgetful or negligent in this point. For the Lacedæmonians had a Statute enacted by Lycurgus against all manner of excess and profuseness: 
Plut. in Lycur.  and the Romans had one made by Laetorius, to appoint overseers for prodigals, as well as for 
* Furiosi & prodigi, licèt majores 25 annis sint: tamen in curatione sunt agnatorum, ex lege 12. Tabularum. Justin Instit. lib. 1. tit. 23. As it appears by the common Adage, Ad agnatos & gentiles deducendus est, they did account all prodigals mad men: they meaning no more by that, than we do by our English proverb, when we say of a spendthrift, Let him be begged for a fool. The reason of their Adage was, because if any were distracted, by the Roman law his wardship fell ad agnatos & gentiles, to the next of the kindred. M. Godwyn Anthol. Rom. Hist. lib. 3. sect. 4. cap. 14.  mad and frantic fellows. And besides that they had seven 
* Alexand. ab Alex. lib. 3. cap. 11.  Sumptuary laws made by several Magistrates, to restrain all superfluity in apparel and feasting, and in householdstuff or furniture. The execution of which wholesome laws, when Cato the elder saw to die and decay, he laboured might and main to revive it, and used goats skins in public feasts in stead of costly hangings and curious carpets: whereupon he 
* Non mediocrem laudem tulit, quòd frugales mores exemplo juvaret. Alex. ibid.  got great commendation for helping frugality by his example. And they that are in good esteem amongst us for their place and gravity, shall be no less praised by the better sort, if they will first begin to break the custom of excess and superfluity in all or any of these forenamed things. They shall be reputed moderate and reformers, and men willing to give example to change vice into virtue. Let all such therefore revive that good rule of a Father, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clemens Alexand. Paedag. l. 3. c. 3. Profectò Sancti piíque viri, dum fuerunt in carne, modestè ac frugaliter vixerunt, atque id genus vitae cùm doctrinâ tum exemplo commendârunt. P. Martyr in 1. Reg. 7. fol. 54 Pessimus quidem pudor est, vel parsimoniae vel paupertatis, sed utrumque Lex vobis demit, cùm id quod habere non licet, non habetis. Liv. lib. 34. initio.  The measure of these things should be the use, not the cost or stateliness. Let them renew the doctrine and practice of all ancient holy men, who during their abode in the flesh lived always modestly and frugally, and commended that kind of life by their words and actions. Let them cast out that worldly fear of being noted for poor and pinching, if they do not as other men. For as Portius Cato answered the proud dames of Rome, which under that pretence stood so hotly for the abrogation of the Law Oppia, purposely made to restrain the bravery of their sex: These aspersions cannot be justly laid upon them that forbear those things which the Law forbids. If a heathen man could say, that where there is a law for frugality & modesty which a man observes, it is not to be imputed to penury or niggardliness, but to obedience and observation of the law: how much rather ought we Christians, whom God by so many precepts and decrees hath commanded to keep modesty and moderation, constantly to reject such reproaches of the World and the Flesh, and to be content with the testimony of our own conscience, that our frugality proceeds from the fear of God, and a feeling of our own duty, which binds us to yield obedience to his holy will?  
Finally, though profuseness and immoderate expense in true hospitality be not a common fault in this age, yet it will not be amiss to say that therein also it must be avoided, as an enemy to constancy and continuance in the practice of the same: whereas moderation is the mother of duration, and maintainer of good works. And therefore S. Hierom wrote to his friend Paulinus, 
Nimiâ liberalitate liberalitas perit. Providendum est nè quod libenter facias, semper facere non possis. Quid est stultius quàm quod libenter facias, curare ut id diutiùs facere non possis? Cic. office. 2. Etiam bonorum operum sumptibus immoderatum esse non decet, ut abundes pluribus: nec largiri oportet peregrinis superflua, sed competentia; nec ornatum convivium, sed cibum obvium. Ambros. Offic. l. 2. cap. 21. Laërt. lib. 2.  that too great liberality destroys itself: and hearing that Paula was somewhat over-bountifull in this kind, he warned her to take heed, lest she did thereby disable herself from doing that continually which she did willingly: than which (saith the wise Orator) what can be more foolish? Seeing it is fare better to give a little unto many, then much unto few; we must not afford unto strangers a superfluous, but only a sufficient entertainment; not a curious diet, but an obvious fare: and be of Socrates his mind, who said thus to one that was finding fault with him for providing no better cheer for the guests that he had invited to supper: If they be honest and temperate men, there is enough for them, and I know they will take it in good part: if dishonest and intemperate, there is but too much for them, and it matters not what they think of their entertainment. Having received strangers into our houses, we need not be distracted about many things, as Martha was; but only be careful for them that they lack nothing that is fitting, as the good Shunamite was for Elisha and his servant. 
Basil. in Regulis fasiùs explicatis, cap. 20.  For this is the scope and end of receiving strangers, to consider their necessities: Using this World (saith the Apostle) and not abusing it; Now needless expense is an abuse. When thou preparest a table full of dainty dishes for a stranger, thou dost accuse him of gluttony and lickorishnesse, and disgrace him by arguing that he takes delight in such pleasure and excess. We have a pattern of frugality in Abraham's hospitality: for he prepared for his guests no curious diet or dainty dishes, but only plain and wholesome countrey-fare, as cakes, butter, milk, and veal, and such like: and in his invitation he promised them but a morsel of bread, 
Gen. 18.5.  for two reasons, as Calvin well observes; First, 
Calvin. in loc.  to shun vain glory and brags, by extenuating modestly the benefit he meant to bestow upon them: Secondly, and principally, to move them the sooner to yield to his invitations and entreaties, because modest men are unwilling to put others unto any charge or trouble: and therefore he that will make them accept his kind offer, must first persuade them that they shall be neither chargeable nor troublesome to him. It is storied of Lucullus, 
Plutar. in Lucul. Hospitium quidem vobis apud me erit: familiar scilicet & sobrium, nec propter vos majorem fumum vicinia videbit. Cent. 1. Epist. 27. Mensâ usus est frugali & parcâ Posid. in vita Aug. cap. 22. Mensa ipsius neque luxum, neque sordes praese fert, sed piam frugalitatem. Epist. ad fideles Lucens. Ecclesiae.  that having once magnificently entertained all the Grecians that lived in Rome, he could not make them come the second time to him, till he had persuaded them with much ado, that but very little for their sakes had been added to his own ordinary: and Lipsius knew no  means to move some strangers to take lodging at his house, then by giving his word that he would put no more in the pot for them. Posidonius describing Saint Augustine's hospitality, saith, among other proofs of his thriftiness, that he kept a frugal and sparing table: and Peter Martyr bears record to Martin Bucer, by whom he was once entertained at Strasbourg seventeen days together, that neither sumptuous excess, nor pinching baseness was seen on his board, but a pious frugality.   

CHAP. VIII. The common Motives to hospitality.  
AS it is not enough to hang a clock and set it aright, except we put a weight to it to make it go: so it is not sufficient to show the Nature and Means of a virtue, unless we add some reasons and Motives to stir men up to the practice of the same. Having therefore insisted upon the Nature, the Kinds, the Parts, the Object, the Subject, and the Means of hospitality; it now remains to adjoin the chief Motives or Inducements to it: Which are of two sorts; either general and common to other Moral virtues, or particular and proper to this in hand. The general and common Motives are five: The Precept and Precedent of God, the Examples of the godly, the Practice of Infidels, the manifold Profit wherewith it is rewarded, the diverse Detriments whereby the contrary vice is punished.  
First, The Precept and Precedent of God. For shall the Rechabites observe constantly what their father charges them, 
Jerem. 35.14.  and the Centurion's servants dispatch quickly what their master bids them, 
Matth. 8.9.  and shall we not do so what God commands us? 
2. Sam. 24.4.  Shall David's word prevail against Joab and the Captains of the host, and shall not God's word prevail with us? If the Lord had bid us do some great thing, as Jonadab bade his children, and David his Captains, would we not have done it? how much rather then, when he saith to us, Be given to hospitality? Again, Shall the actions of the leaders be a great spur to the followers to do as the others do before them, and shall not God's example be a provocation to us to the performance of this good duty? Naturally the younger do tread the steps of the elders, servants do as their masters do, children walk like their fathers, and subjects think it a kind of obedience to imitate the manners of their Kings and Governors. Look on me, and do likewise, saith Gedeon to his soldiers: 
Judges 7.17.  If ye were Abraham's children, 
John 8.39.  ye would do the works of Abraham, saith our Saviour to the Jews: 
Ephes. 5.1.  Be ye followers of God as dear children, saith the Apostle to the Ephesians: 
Si praecipientem sequi non potes, sequere antecedentem. Lact. lib. 4. cap. 24. Levit. 11.44. 1. John 2.29. Luke 6.36. Marth. 5.48.  If thou canst not obey him that commands, follow him that goes before, saith Lactantius to every Christian.  
As than we must be holy, because God is holy; righteous, because he is righteous; merciful, because he is merciful; and perfect, because he is perfect: So we must also be hospital, because God is hospital, if learned Moses had any Logic in him: for thus he reasons with the Israelites, Deuter. 10.18, 19 The Lord your God loveth the stranger. Love ye therefore the stranger. Which love comprehends the whole office of hospitality. 
Hic amor involvit universum officium hospitalitatis. Lorinus in locum.  For above all other sorts and conditions of people, the stranger, the fatherless, and the widow are great in God's books, and joined together nineteen times in the Old Testament: but of these three, the stranger is the greatest; for of the fatherless and the widow Moses saith only, in the forenamed place, that God doth execute their judgement; but of the stranger, that God loveth him and gives him food and raiment. Wheresoever strangers are, be they few or many, God is pleased to care for them in special manner. 
Psal. 105.12, 14 1. Chron. 16.19, 20, 21.  When the Israelites were but a few men in number, and strangers in Canaan, he suffered no man to do them wrong: yea, he reproved Kings for their sakes: and when grown to a great multitude, 
Acts 13.17.  they dwelled as strangers in the land of Egypt, he exalted them above all other people. When they were going to possess Canaan, he gave them this straight charge concerning strangers: 
Levit. 19.33, 34.  If a stranger sojourn with thee in your land, ye shall not vex him, but he shall be as one born among you, and thou shalt love him as thyself. And a little before they returned to it from the Captivity of Babylon; 
Ezek. 47.22.  Ye shall divide this land by lot for an inheritance unto you, and to the strangers that sojourn among you, which shall beget children among you, and they shall be unto you as born in the country among the children of Israel; they shall have inheritance with you among the tribes of Israel. And after they had been a great while in possession and repossession thereof, 
Mal. 3.5.  he did sharply reprove and threaten them for oppressing the stranger. He appointed the Sabbath-day, 
Exod. 23.12. Josh. 20.9. Numb. 35.15.  that the stranger might be refreshed; and the cities of refuge, that he might be preserved alive as well as the children of Israel, among whom he sojourned.  
And touching Christ's affection to the stranger, I may say the words that were spoken of Lazarus, Behold how he loved him. For first, 
John 11.36. Matth. 2.14.  He did in his infancy sanctify and honour the condition of a stranger, in becoming himself a stranger in the land of Egypt. Secondly, 
Matth. 8.10, 13 Luke 17.18, 19  He did in his riper years grant the requests, relieve the wants, and extol the faith and thankfulness of strangers. Thirdly, 
Luke 10.33, 37  He did expound and illustrate the precept of love to our neighbour (that other great commandment in the Law) by a mercy and compassion shown on a stranger. Fourthly, 
Matth. 25.35.40, 43, 45.  He did account that kindness to be done or denied to himself, which was done or denied to his stranger. Fiftly, He did appear in the form and habit of a stranger and pilgrim; both before his Incarnation, to Abraham; and after his Resurrection, 
Gen. 18.3. Luke 24.18. Matth. 27.7. Curae fuit Christo jam jam crucifigendo, ut ex precio quo venditus erat, emeretur ager in sepulturam peregrinorum. Lorin. in Psal. 146.9. 1. Pet. 1.1. James 1.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Syn. Epist. 57  to the two Disciples going to Emmaus. Sixtly, He took care at his Passion, that with those thirty pieces of silver for which he had been sold, a field should be bought to bury strangers in. Seventhly, After his Ascension into heaven he did inspire two of his chiefest Apostles, Saint Peter and S. James, to write three excellent consolatory Epistles to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bythinia.  
So that it is not for nothing that Synesius styles our only true God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Heathen termed their greatest God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jupiter the hospital, or, Jupiter the defender of strangers, as we have it translated 2. Macc. 6.2.  
Now the reason that God bears such a love to the stranger, and testifies the same by coupling him with the Levite, 
Deut. 26.11.  a person consecrated to God, by conferring upon him so many peculiar favours, and by making so many injunctions, inhibitions, promises, and threats in his behalf, is, because he needs more than an other man. For being out of his own country, and fare from his kindred, friends, and acquaintance, he is destitute of those means and comforts, which they that dwell in their native soil enjoy: as the Shunamite intimated by her short answer to the Prophet's offer, 
2. Kings 4.13. In medio populi mei habito: id est, nullius indigeo patrocinio, cùm non peregriner in aliena terra, sed inter meos habitem. Sanct. Jesuit. in loc.  I dwell among mine own people: that is, I need not any man's defence or patronage, since I do not sojourn in a strange land, but inhabit my country, and live with my kinsfolks, as a learned expositor paraphraseth well that place. Hence the name of a stranger is put for a name of affliction, and of base esteem and contempt among men, Gen. 15.13. 
* Nôstis cor peregrini. i. scitis quales sint ejus affectus, quódque satès ei poenarum fit, peregrinum esse, ità ut non debeant addi aliae molestiae. Lorin. in Deut 14.29. Psal. 69.8. Job 19.15.  Exod. 23.9. Obad. 12. Therefore David complains that he is become a stranger unto his brethren: and Job, that his maids count him for a stranger, that is, an alien in their sight: yea God himself complains thus of Ephraim, I have written unto him the great things of my Law, but they were counted as a strange thing, Hos. 8.12. 
* Zanchius & Rivetus in loc B. Babington on Gen. 19.9.  meaning that his precious word was no less slighted and neglected among them, than strangers and foreiners are wont to be by the most part of men. Finally, a grave Author and reverend Prelate notes, that it is as ancient a thing as the history of Lot, for a man therefore to be contemned, because he is a stranger. This saying then of our Saviour, 
Luk. 16.15.  That which is highly esteemed among men, is abomination in the sight of God, may be here inverted thus: That which is slighted and shunned among men, is in high esteem and favour with God. To show that his thoughts are not our thoughts, 
Esa. 55.8.  neither our ways his ways, he makes so much of those that are so little made of. 
Ista nomina in quantum despectui humano, in tantum divinae misericordiae sunt exposita. Ad Uxot. lib. 1. cap. 8.  For it is true likewise of the stranger and pilgrim, what Tertullian saith of the fatherless and widow; These names lie open to God's acceptation, as much as to men's disdain.  
Secondly, The Examples of the godly. For as the word of God is a lamp unto our feet, 
Psal. 119.105.  and a light unto our path: So the life of the godly is the bearer of that light. In which respect they are said to shine as lights in the world. 
Philip. 2.15.  It is safe following him that carries the light. Therefore Solomon bids us to go our way forth by the footsteps of the flock, to walk in the way of good men, 
Cant. 1.8.  
Proverbs 2.20  and to keep the paths of the righteous. And Paul exhorts us to be followers and imitators of them, 
1. Cor. 11.1.  as they have been of God and of Christ. Otherwise, as our Saviour saith, 
Matth. 18.7.  Woe unto the world because of offences: so I may say here, Woe unto the world because of good examples (slighted or not followed.) For they shall make our condemnation more just and heavy, if we use them not as looking-glasses to dress ourselves by, and as guide's to lead us into every good duty. Examples of goodness allure men of gracious inclination to resemble, to equal, and to out go them: as our Apostle testifies, 
2. Cor. 9.2.  that very many Macedonians were stirred up and provoked to a liberal contribution for the poor Saints at Jerusalem, by the forwardness and zeal of the Corinthians: and Saint Austin confesseth, that the examples of God's servants did burn and consume his own lukewarmness, 
Exempla famulorum tuorum urebant & absumebant torporem meum. Confess. lib. 9 cap. 2.  and their fervent zeal set an edge on his devotion.  
Now the foot-prints of godly men of all ranks have left us impressions of the matter, manner, and means of performing this duty prescribed; as I have showed before by variety of examples, which may be reduced to these five famous Ages or Estates of the Church; Before the Law, under the Law, and under the Gospel; first published by Christ and his Apostles, then established and confirmed by the ancient Fathers, and lastly brought again into light out of Popish darkness by the late Reformers. All which general Ages and Periods of the Church have been so plentiful in Examples of hospitality, 
Humanitatis, quae hospitibus debetur, observantissimi fuerunt, quotquot in Scripturie verae pietatis testimonium habent. Gualt. in Joan. Hom. 104. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. sub finem Apologiae 2. pro Christianis ad Senatum Rom.  that a worthy Author writes thus of the three first; As many in the Scriptures as have obtained witness that they were true godly men, have been exact observers of that humanity which is due to strangers. And touching the fourth Age, it appears out of four sufficient witnesses, Justin Martyr, Tertullian, Nazianzen, and Sozomen, that it was then as commonly practised as any other virtue whatsoever. For Justin saith that it was the custom of his time to divide all the alms and charitable exhibitions of Christians, as well among needy strangers, as among the poor of the country. And Tertullian also writes that the three marks of the Christians of his time were, 
Tert. De Prescript. adversus Haereticos cap. 20.  Communicatio pacis, appellatio fraternitatis, & contesseratio hospitalitatis. Which contesseration of hospitality signifies in his dialect an acknowledgement of some privy token, ticket, 
Qualis esset Christianorum tessera, non constat. Lorin. in Deut. 10.18.  or watchword (what it was is now unknown, saith Lorinus) then used among Christians, and with this religion, that whosoever brought the same was presently received, relieved, and furthered in his journey: and not to have done this and acknowledged such token, was to have renounced Christian communion. And Nazianzen reports of Julian, 
1. Invectiuâ in Julianum.  that Apostate Emperor, that he observing how the common hospitality of Christians did credit their profession, and daily increase their number, spent a great part of his treasury in building Hospitals strictly taken, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or houses to entertain strangers and foreiners, that so he might keep men still in their Paganism. But none of the ancient Writers that I know, is so plentiful and punctual for the proof of this point as Sozomen in his Ecclesiastical History, 
Sozom. lib. 5. cap. 15.  where he showeth how Julian did apishly imitate the good works of Christians to set up Ehtnicism, and recites his letter to Arsacius the Highpriest of Galatia written after this manner: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Let us consider by what means the Christian Religion is increased, and we shall find them to be these three, Their kindness to strangers, their care of burying the dead, and their comeliness of manners. And therefore let us practise these three things, and let us not be overcome by Christians in them; but cause you presently many Hospitals to be built in every city, that strangers not only of our own Religion, but also all others that are in want may enjoy the fruit of our humanity and compassion.  

Cass. Instit. Relig. lib. 4. cap. 7. Hieron. Prooem. lib. 7. in Ezech. & Apol. advers. Ruffin. Nobis in Monasterio hospitalitas cordi est, omnésque ad nos venientes laetâ humanitatis fronte suscipimus Con. Aquisgr. 1. Regul. 27. inter 80. à complurib. Abbatibus editas, anno 817. Conc. Aquisgran. 2. can. 3. anno 836. Isidor. Hispal. Regulae Monach. cap. 22. D. Abbot Archbish. of Canterb. Lect. 5. on Ionas num. 5. Epist. ad Alber. Archiepisc. & Cardin. Mogunt. Epist. lib. 12.  As for Monks and Collegiate Men, they were likewise given to this virtue, as Cassian testifies of them all in general, and S. Hierome of his own Society in particular. And when in process of time they began to be therein negligent and niggardly, diverse Counsels took notice of it, and by express Canons charged them to repractise it.  
Finally, That this fifth and last Age of the Church wants no examples of godly men given to hospitality, is avouched by a great Prelate yet living, and thus writing: Albeit the common sort of people be unkind to persecuted strangers, yet those which are wise and godly make use of these aliens as of brethren, considering their distresses with a lively fellow-feeling, holding it an unspeakable blessedness that their country should not only be a Temple to serve God for themselves, but also an harbour for the weatherbeaten, a Sanctuary to the stranger, wherein he may honour the true God; and remembering the precise charge which God gave to the Israelites, to deal well with all strangers. And as Erasmus said of Luther, that howsoever all bold and blind Bayards, all shameless and ignorant Friars were furiously bend against him, yet the best men and gravest Divines did use him respectfully: so I may say here, that although hardhearted and unexperienced men make slight account of this excellent virtue, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Odyss ζ v. 121. and ν v. 202.— Quibus arte benigna E meliore luto Dominus praecordia finxit. Juven. Sat. 14.  non praestet fides, quod praestitit infidelita▪ Hieron.  holding it no more needful in the pulpit, press, and practice, than a parenthesis in a period, which may well be spared; yet it is, and will ever be better esteemed of all those that are loving men, and like unto God.  
Thirdly, The Practice of Infidels: Whom if we suffer to go beyond us in any moral virtue, they shall rise up in judgement against us, and shall condemn us for our backwardness. For the first in knowledge should not be last in practice, the children of grace should not be outgone by the sons of nature, and the ground that is well manured should yield more fruit than that which is neglected. As in the days of Christ's abode upon earth, 
Luk. 7.9.  it was no small disgrace for the Israelites to have a Centurion exceed them in believing, 
Luk. 17.16.  & a Samaritan in thanksgiving: so now in matter of hospitality it is a great shame for Christians to come short of the Jews, of the Turks, of the Pagans.  
For the Jews, wheresoever they be dispersed, 
Stuck. Antiq. Conviv. lib. 1. cap. 27. Lavat. in Jud. 19 Hom. 94.  use hospitality one to another without grudging, and entertain cheerfully strangers of their own Religion in what country soever they be born. The Turks likewise at this day affect the praise of being hospital: 
Leunclav. Hist Musulman. lib. 18.  for they have diverse wel-rented houses built by their Emperors for the relief of strangers and travellers, and a sect of Monks that live in cities using hospitality. And the African Heathen in the kingdom of Morocco are so given to this virtue, that no stranger, 
Purch. Pilgr. Tom. 2. p. 769.  be he never so mean, shall want friendly entertainment among them, but is always honourably accepted of:— Yea, 
Page 825.  so great and surpassing is their liberality, that they will heap many gifts upon strangers, albeit they are sure never to see them again.  

Sanctum imprimis olim habitum fuit jus hospitii apud omnes populos: nec probrum ullum magìs detestabile quàm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel inhospitalem vocari.  Neither is it of late only that Infidels and Idolaters are herein commendable: for hospitality is a catholic virtue, having been practised in all places, at all times, and by all sorts of people, as Calvin truly affirms upon the 18 of Genesis; adding, that no infamy was more detestable with them, then to be called inhospital. When they intended to show that a man was of a wicked and slavish nature, and worse than a brute beast, they were wont to say to him, 
Attersoll on Philemon 22 page 443. Servum hercle te esse oportet, & nequam, & malum, Hominem peregrinum atque advenam qui irrideaes. Plaut. in Poenulo Act. 5. Scen. 2.  Get thee hence, thou art an enemy to strangers: and this check and taunt was more with them, then if they had called him a drunkard, a whoremaster, a thief, a murderer, a perjured person, and the like. The Scriptures afford us some examples of Infidels commendable for this virtue: as of Laban, Gen. 24.31. of Revel, Exod. 2.20. of Shobi, 2. Sam. 17.27. of the inhabitants of the land of Tema, Esay 21.14. of Publius, and the Barbarous people of the Island Melita, Acts 28.2, 7. and of some others before alleged. But the writings of Heathen Authors are full of them.  

Dr. Willot on Rom. 12. q. 21. Gualth. Hom. 72. in Rom.  To begin with the Greek: It was accounted a capital crime among the Athenians, not to show the right way to a stranger: The Cretians were wont to invite strangers to their public feasts termed Syssitia, 
Athen. lib. 4.  and the Lacedæmonians likewise entertained them in their three solemn feastings called Phiditia, Copides, and Aecli. Plutarch saith that Cimon the Athenian permitted strangers, which traveled by his grounds, 
Plut. in vita Cimonis.  to gather such fruits there as the time and season of the year did yield, and that Lichas the Spartan hath been famous among the Greeks for no other cause that he knows, 
Ibidem.  saving that he used to feast strangers that came to Lacedaemon on their festival day. In Homer's Odyssea we have the examples of Telemachus and Penelope, of Nestor and Pifistratus, of Alcinous and Echeneus, of Menelaus and Eumaeus, and many more; besides some others in his Iliad. And shortly, that this virtue was much practised by the Greeks, it appears sufficiently by this Proverb which by Plutarch's report was common among them, Leave something also to supervenient strangers: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sympos. lib. 7. quaest. 4.  and by these words so frequent in their Works, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The feasts of hospitality, the table of hospitality, the gifts of hospitality: and also by these titles so much affected and esteemed of them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Proxenos was he that entertained strangers in the name and at the cost of the whole city: Idioxenos and Etheloproxenos, that feasted them in his own private name and at his own charges: Xenagos and Xenagogos, that led them to all places worth seeing, and shown every rare thing.  
And because Homer and Plato were among the ancient Grecians in the greatest account, and deemed to be much alike in their kind; Homer, the Plato of Poets; and Plato, the Homer of Philosophers: I will here produce the chief precepts of the one, as I have reckoned the main examples of the other. Plato then writes thus in his books De Legibus: 
Lib. 5. paulò post initium.  As for strangers, we must think that there are most holy covenants and commerces between us and them, and that all offences committed against strangers are greater and more liable to God's vengeance then those that are done against our own citizens and countrymen. For a stranger being destitute of friends and kinsfolks is more worthy of divine and humane compassion: and therefore he that is most able to avenge him, is also most ready and willing to secure him. And much after, 
Lib. 12 paulò ante medium.  having reckoned many kinds of strangers and travellers; some that come for traffic and gain, as Merchants; some for learning and religion, as Scholars; some for public treaties and contracts, as Deputies and Ambassadors; and others, for other lawful ends and purposes: he concludes of them all on this manner; We must receive them all in honour and reverence to Jupiter the Defender of strangers, and not deter or drive them away by eating and sacrificing them, as the cattles of Nilus (he means the Egyptians) do nowadays, nor by savage and barbarous Edicts and Proclamations.  
Neither doth Aristotle forsake here the steps of his great Master Plato: for he saith in express terms, that among the five sorts of private expenses which a magnificent man ought to make for decency and comeliness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ethic. lib. 4. cap. 2.  one is about the receiving of strangers.  
And as all Arts, and Sciences, and good Manners, 
Rectè à Theo●h●asto est laudata Hospitalitas: est enim Reipub. ornamento, homines externos hoc liberalitatis genere in Vrbe nostra non egere. Cic. Offic. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athen l. 1. c. 1. nec absimilia Gel. l. 5. c. 13.  so this virtue of hospitality hath been also derived from the Grecians to the Romans. For Tully commends Theophrastus for having praised it, and saith, It is an ornament to the Commonwealth, that outlandish men want not in our City this kind of liberality. Drusus and Lucullus were famous among them for the same: and it was there so generally practised, that Athenaeus calls Rome, A country or native soil to all men.  
Besides which two learned and civil Nations among the Heathen, others also have been given to hospitality. For among the Lucan's (a people of the kingdom of Naples in Italy) he had a fine set upon him that did suffer a stranger to be harbourless after the Sunsetting: 
Aelian. Var. Hist. lib. 4. c. 1.  and among the Celts or gaul's and ancient French he was more severely punished that had killed a stranger, than he that had slain a native inhabitant: 
Stob. Serm. 42  for the former was put to death, but the latter only banished. 
Tacit. lib. de morib. Germ.  And the old Germans harboured and received all comers and strangers without distinction or difference, 
Caesar lib. 6. de bello Gallic  they feasted them every man according to his ability, they respected them as Saints, defended them from wrong, 
Pomp. Mela lib. 3. cap. 3.  and in their common robberies spared none but them.  
Now the reason why all ancient Heathen Nations (except some altogether brutish and barbarous, and hated of all the rest for their savage inhumanity to strangers) were so given to hospitality, was, because they believed that every stranger was sent them from their great and common God Jupiter, who was not only an overseer of men's good and bad usage of strangers, but also did ofttimes hide himself with some other god, under the form and shape of a stranger, to try men's kindness and humanity to strangers, and requite them accordingly. For Eumaeus in Homer presses the same duty by this argument: 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Odyss. ξ. Stob. serm. 42.  and Stobaeus saith, they feared to exclude any stranger, remembering Jupiter the hospital, as a God common to all, and overseer both of the kindness and unkindness which is showed to strangers: and Plato makes Socrates speak thus to one Theodorus, 
Plato initio Dialogi qui inscribitur Sophista.  You say you have brought us a stranger, but perhaps he is a God disguised under that habit; as Homer tells us that the Gods, especially that hospital one, use to converse with men in such form & appearance. And Ovid brings in Jupiter coming down sometimes alone and sometimes with Mercury, 
Metam. lib. 1. Contigerat nostras infamia temporis aures: Quam cupiens falsam summo delabor Olympo, Et deus humanâ lustro sub imagine terras. Et lib. 8. Jupiter huc specie mortalis, cúmque parente Venit Atlantiades positis caduciser alis.  and knocking at men's doors, to see what entertainment they gave unto strangers.  
Fourthly, The manifold Profit wherewith it is rewarded. For if any motive can draw our iron hearts to the performance of any virtuous act, it is the loadstone of utility. 
* Omnes expetimus utilitatem, ad ●ámque rapimur, nec facere aliter ullo modo possumus. Cicer. Offic. 3.  Utility is the thing which we all desire, and are violently carried to, unable to do otherwise. If Othniel be told what preferment he shall get for taking Kirjath-sepher, 
Josh. 15.16, 17.  he will undertake that difficult task; and if David doth but hear what shall be done to the man that kills Goliath, 
1. Sam. 17.26.  he dares accept the challenge of that terrible champion; 
Heb. 11.25, 26  if Moses hath once respect unto the recompense of the reward, he must needs be content to suffer affliction with the people of God; 
Matth. 19.27.  and if the Apostles expect to receive some great thing of Christ, they will soon forsake all and follow him. We should therefore be forward to keep this commandment in my Text, since in the keeping of it there is great reward, since the practice thereof brings profit all those ways which learned men have written of.  
Aristotle saith that Profit consists in four things; 
Rhetor. ad Alexand. c. 2.  In the preservation of good things present, in the acquisition of good things absent, in the propulsation of instant evils, and in the prevention of future evils: and that when it concerns men in particular, it ought to be divided into the goods of the mind, the goods of the body, and external goods, which they call the goods of Fortune. But I will rather follow here the common partition of Divines, into external, internal, and eternal profit; wherein the Philosopher's distribution is also comprised, as the less within the greater. Externall profit contains the obtaining of children, increase of goods, honour, and good reputation: Internal comprehends the illumination of the mind, the conversion of the heart, the recovery of the health, and the preservation of the life of the body: Eternal signifies an endless glorification both of soul and body. All which blessings and benefits have been bestowed by God upon hospital persons, for a reward of their hospitality. For  
1 Abraham in his old age was blessed with an Isaac, 
Recepit fructum posteritatis pro mercede hospitalitatis. Ambr. Offic. 2.21. Hieron. Epist. ad Pammach. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epist. 57  a godly son and heir, a glorious type of the World's Redeemer; and entertained Angels, yea the Son of God, the Lord of Angels, by his hospitality: After so frequent practice of this virtue, whiles he refuses not men like a churl, he chances to receive God. Whereupon Synesius calls him, God's feaster and host,  
2 Lot also was honoured with the entertaining of Angels, and preserved alive with his whole family from the destruction of Sodom, by his hospitality. To these two examples specially the Apostle alludes, Heb. 13.2. saying, Be not forgetful to entertain strangers: for thereby some have entertained Angels unawares. And chrysostom applies this similitude, 
Hom. 2. de Lazar. T. 5.  that as fishermen casting their nets into the sea to draw out fishes, gather sometimes precious stones and pearls: so they that are given to hospitality, sometimes receive Angels into their houses, while they seek and think to harbour men.  
3 Rebekah got so good and great an husband by her hospitality. 
Gen. 24.14.  For Abraham's servant had his petition granted, that the sign by which he should know her whom God had appointed for Isaac, might be hospitality. He considered (saith chrysostom) how his Master had gotten all that he had, by this virtue: 
Hom. Quales Uxores sint ducendae. Tom. 5.  and therefore doubted not but it is ever accompanied with many others; and if the damsel that he sought were given to it, she would certainly prove a successful wife.  
4 Revel or Jethro (for it is the same man under two diverse names, as Calvin proves upon Exod. 2.) hath been rewarded with such a son in law as Moses, and by him better instructed in the true worship of God.  
5 Rahab by her hospitality hath gotten an immortal praise in that truly so called golden legend of the Saints, the 11 chapter of the Epistle to the Hebrews, and preservation from death and ruin at the sacking of Jericho.  
6 Boaz well strucken in years was blessed with an Obed, that is, a servant of God, a grandfather to David, and consequently with a Royal posterity, honoured with a place in the genealogy of our Saviour, Ruth 4.  
7 The widow of Sarepta was blessed with a miraculous increase of her meal and oil, with the preservation of her family in the time of famine, and with the resurrection of her son, 1. Kings 17.  
8 The Shunamite also, which entertained the Prophet Elisha, received above a Prophet's reward: namely, the promise and gift of a son when she was old, and the raising of him to life when he was dead, and the restoring of her house and land lost in her long absence for the famine, 2. King. 4. and 8.  
9 The two disciples that went to Emmaus were rewarded with illumination, for entertaining our Saviour as a stranger, Luk. 24.45. Whereupon S. Austin observes, 
Quaestionum Evangelic. lib. 2. cap. ult. Ecce Dominus non est cognitus dum loqueretur, & dignatus est cognosci dum pascitur. Horn. 23. in Evang.  that by the office of hospitality we come to the knowledge of Christ. Lo, saith Saint Gregory, The Lord was not known while he spoke, and he vouchsafes to be known while he is fed.  
10 Publius the chief man of the Island Melita, by entertaining Saint Paul and his companions, got his father healed of a fever and of a bloody flix, Acts 28.8.  
11 Gaius by this virtue hath obtained a good report in the Church, and gotten such a commendation as shall never be forgotten so long as Saint Paul's and Saint John's Epistles shall endure. Rom. 16.23. 3. John 5, 6.  
Lastly, Hospitality hath promise of the life to come, and shall be rewarded with that unvaluable gain and matchless profit of everlasting salvation. For thus speaks the giver thereof, Matt. 25.35, 40. Then (at the great day of Judgement) shall the king say to them on his right hand, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the World: for I was a stranger, and ye took me in: for verily I say unto you, in as much as ye have done it unto one of the least of these my brethren, ye have done it unto me. And Matth. 5.7. Blessed are the merciful, for they shall obtain mercy. 
Gualth. Hom. 53. in Matth. Aret. Probl. Theol. Loco 137.  And who be the merciful (saith Gualther, and Aretius) but the hospital? but they that show pity and compassion to the poor, not only native and domestical, but also foreign and outlandish?  
And to these Examples recorded in holy Writ, others may be added out of ancient and modern humane writings, to show how gainful and profitable this office of hospitality hath been in all ages. For  
1 Saint Alban, the first Martyr that ever in England suffered death for the name of Christ, was converted from Paganism to Christianity by a certain Clark whom he had received into his house fleeing from the persecutors hands. For his holy life and godly exhortations were a means, through the Lord's mercy, that Albanus turned to God from Idols, 
1. Thess. 1.9.  to serve the living and true God; as Master Fox reports the story out of Beda, and writes in the margin, 
Tom. 1. page 123.  Fruit of hospitality to be noted.  
2 By hospitality Saint Ambrose had the honour and happiness to be the spiritual father of the chiefest of all the Fathers, and to convert that young Maniche, who proved the most illuminate and profitable Doctor that ever the Church of Christ had after the Apostles. For Augustine's heart being melted with the kindness and courteous entertainment of Ambrose, and alured to the liking of that Religion which he saw bring forth so good fruits, 
Non tanquam Doctoren veri, sed tanquam hominem benignum in me. Aug. Confess. 5. 13. Martin. Cromerus de Rebus Polonicis lib. 2.  he went to hear him preach, and by hearing him was caught by him, and persuaded to forsake his errors and embrace the truth.  
3 The Chroniclers of Poland report of their Piastus, that being but a heathen and mean obscure man, he entertained two Angels in the habit of unknown strangers, whom he had met in the street and brought to his house: that while they were sitting at table, his slender provision, whereof he was ashamed, was suddenly increased to a great quantity, and that the case being rumoured abroad he was chosen king by the people: for they hence gathered that he must needs be in high favour with God above other men, that had been honoured with such guests and miracle, and therefore most worthy of the Crown and Sceptre. This Relation is more probable and likely then that of the Papists touching their Pope Gregory 1. and Leo 9 that having once invited 12 poor strangers to dinner, 
Rhem. Annot. on Hebr. 13.2. Busaeus' Jesuita Tract. de Hospital. cap. 4.  Christ came in among them in the habit of a stranger, and made the thirteenth guest, and the next day spoke thus to each host in a vision; Thou didst often before feast me in my members, 
We must believe, and it is certain, that Angels have been received to house and table, in the habit of strangers; and it is not impossible but they may be again: but that Pope Gregory received our Saviour Christ is beside your Text, which makes promise of Angels only, and would (no doubt) have mentioned Christ himself, as being a singular encouragement to be barbarous, if with truth he might have done it. Cart wright against the Rhem. Annotat.  but yesterday in mine own person. For though Christ's own person had been before entertained in the shape of a stranger, as well as some created Angels: yet the Apostle to the Hebrews exhorting them to hospitality mentions only the entertainment of Angels, as a reward of honour so conferred already upon some hospital men, that it may serve still for a spur to all those that shall practise this virtue: because such honourable guests may be entertained unawares till the end of the World. But as touching Christ's entertainment under the habit of a stranger, the Apostle is silent therein; because (in all likelihood) such honour is never to be expected since his Ascension: otherwise, he would have mentioned it as well as the other; for it had been a greater motive and inducement to this virtue, both for all those believing Hebrews, and also for all Christians throughout all generations.  
4 King Edward the sixth, that zealous Josiah of England, 
See above all Bezas excellent Epistle before the Translation of the Psalms into French meeter.  got by harbouring persecuted strangers such praises and prayers abroad, as are to be seen in the lasting Monuments of famous foreign Divines.  
5 That goodly and strong City of Strasbourg is still much commended in many places, for having charitably nourished those strangers, which were driven thither by the hard famine of the years 1517 and 1529, 
Hom. 52 in Ezech.  as Lavater reports.  
6 The Commonwealth of Zurich in Helvetia hath gotten great favour, and her principal praise with many Nations, by courteous and charitable usage of all sorts of strangers, 
Gualth. Hom. 72. in Rom. Stuck. Antiq. Conviv. lib. 1. cap. 27.  as Gualther and Stuckius testify.  
7 The Hollanders acknowledge that their two prime Cities, Amsterdam and Leyden, are beholding for their flourishing estate to this virtue we treat of: for since they did receive their poor distressed neighbours persecuted by the Duke of Alba, they have ever thrived and increased in riches and honour: whereas all other Cities which did deny harbour to those weatherbeaten souls, for fear of waxing poorer by receiving so many poor, have always remained in their former meanness and obscurity.  

Dr. Abbot on Ionas Lect. 5. num. 5.  8 As other Nations have gotten an immortal praise by being a refuge to the English in their last bloody persecution in Queen Mary's days: So, What good ourselves have gotten by strangers amongst us, 
Dr. Taylor on Titus 1.8. page 165.  we should be unthankful not to acknowledge; The blessing of the poor hath light upon us, and we have a long time fared better for affording harbour to the poor Saints of God, which have come afar unto us. And I am persuaded that England fares the better for kindness shown in dangerous times to French and Dutch strangers. 
Mr. Elnathan Parr. on Rom. 16.2.  Long may England be a Sanctuary, refuge, and harbour for the persecuted Saints. For he that receives a righteous man in the name of a righteous man, 
Matth. 10.41.  shall have a righteous man's reward. Finally, These be the words of King James written in Scotland to his eldest son; 
Basil. Doron. lib. 2.  Take example by England, how it hath flourished both in wealth and policy since the stranger's craftsmen came in among them: Therefore not only permit, but allure strangers to come here also.  
Thus we see how gainful this Virtue is, not only to particular persons and private families, but also to whole Cities, Commonwealths, and Kingdoms. 
In Judic. 19 Homil. 95.  Hospitality (saith Lavater) is profitable: for it wins and procures favour and good will to Cities & Regions. We know not who they are which come to us: ofttimes under a mean habit great Princes are hidden, which may do great good or hurt to a City when occasion serves. The Patriarches have lodged Angels, when they thought to harbour men.  
Fifthly, The diverse Detriments whereby the contrary vice is punished. For if profit and gain be a great motive to hospitality; loss and damage should be a greater pul-back from inhospitality. For we are all naturally more afraid of punishment, then desirous of reward; more shunning painful sickness and pinching poverty, 
Nemo est qui non magìs dolorem fugiat, quàm appetat voluptatem. Tom. 4. lib. 83. qq. q. 36.  then seeking perfect health and extraordinary wealth. There is no man (saith Saint Austin) that doth not more flee pain, then follow pleasure. He is of a bad nature to whom good report and commendation is no spur to virtue: but he is of a worse disposition to whom evil report and blame is no bridle and retentive from vice. 
Si te laus allicere ad re●tè faciendum non potest, nè metus quidem à foedissimis factis potest-avocare? Philip. 2. ad finem.  And therefore no marvel if Tully did so wonder at the strange perverseness of Antony, whom neither praise could allure to do well, nor yet fear of infamy and reproach deter from committing evil.  
Now to draw men to hospitality, and to drive them from positive and privative unkindness to strangers, God hath at sundry times and in diverse manners punished it grievously in all sorts of persons, as appears by these examples.  
1 He hath reigned Hell out of Heaven, 
Super impium populum gehennam misit è Coelo. Salu. lib. 1. de Gubernat. Dei.  saith Salvian, that is, fire and brimstone upon the Sodomites; not only for that unnatural filthiness, which hath taken denomination from them, as being there first practised, 
Ecce hospitalem domum Angeli ingrediuntur, clausae hospitibus domus flammis sulphureis concremantur. Aug. De Tempore Serm. 70 Joseph. Antiquit. Jud. lib. 1. cap. 12. P. Martyr in Gen. 18.16. Quia Lotum scurriliter refficere audebant eò quòd peregrinus esset. Gualt. in Luc. Hom. 94.  but also for their inhospitality, because they did not receive those whom they knew not when they came: because they used strangers not friendly, Wisd. 19.14, 15. because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, haters of strangers, saith Josephus, peregrinorum hosts, enemies of strangers, saith Peter Martyr; because they were so bold as scoffingly to reject Lot for being a stranger, saith Gualther. How fitly were such inhospitall men punished by that element which alone is inhospital!  
2 He hath sent ten several and severe plagues upon the Egyptians for oppressing the Israelites, for using a more hard and hateful behaviour towards strangers, Wisd. 19.13.  
3 He hath punished the inhabitants of Jerusalem with war and famine, with bondage and captivity, because they were guilty of the same sin. For the Prophet Ezekiel reckons it among those special abominations which did pull down God's vengeance upon that city, and hasten her destruction: In the midst of thee have they dealt by deceit, or oppression with the stranger, Ezek. 22.7.  
4 At the dreadful day of judgement Christ shall say to them on his left hand, 
Matth. 25.41, 43, 45.  Depart from me, ye cursed, into everlasting fire prepared for the Devil and his Angels: For I was a stranger and ye took me not in. For verily I say unto you, in as much as ye did it not to one of the least of these my brethren, ye did it not to me. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Anno Mundi 3627.   
5 The sea raised by an earthquake overflowed the city of Helice distant 12 furlongs from it, and drowned all the inhabitants thereof for their inhospitality towards the jonians, as Strabo reports in his 8 book.  
6 Plutarch testifies in his golden book Of the late vengeance of God, that the citizens of Delphe were long time afflicted with famine, pestilence, and other deadly diseases, for their cruel usage of Aesop, a stranger to them: and that Thespesius being in a trance saw his own father suffering most grievous torments in Hell, for having poisoned some strangers lodged in his house, to enjoy their money.  
7 God hath clothed with shame as with a garment Hierome Cardan, 
Hilarius Pyrckmairus De Arte Apodemica pag. 28.  Doctor of Physic in Rome, for his inhospitality and monstrous doggedness to strangers, as a Dutch Writer and Traveller relates the story. For when outlandish Scholars went to salute him, 
Quid mihi negotii cum transalpinis? Cardanus sum, neminem curo nisi qui mihi pecunias adfert.  and brought him commendations from some famous Professor in their country, he used to welcome them with this strange compliment, What have I to do with foreiners? I am Cardan, I care for no man except he brings me money. May not one cry out in this case, as the Orator did in another? O strange thing, and worthy to be blushed at, not only by learned men, 
Orem dignam in quae non modò docti, verùm etiam agrestes crubescant! Cic. 1. De Legibus post medium. 1. Sam. 25.11.  but even by rude peasants and countrie-idiots! Is this the voice of a great Scholar, or rather of an arrant clown? yea worse than that of churlish Nabal, Shall I give my meat and drink unto men whom I know not? But all the gain that this his rusticity brought him, was to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in many libels and epigrams made against him upon that occasion, and to be so generally hated and evil spoken of all men, that as Herodotus saith he saw in the Temple of Vulcan in Egypt Sennacheribs statue with this inscription, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herod. lib. 2.  Let him that seethe me, be godly: So Cardan deserved to have this written upon his tomb, Thou that lookest on me, be hospital: Disce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 monitus, nec temnere Christum.  
Lastly, As Eutropius, Chamberlain to Arcadius the Emperor, 
Chrys. Hom. in Eutrop. Eunuch. Tom. 4.  fled for safety to the Altar from which before he went about to take the privilege of Sanctuary: So by the most just judgement of God, many a man is driven to flee to those foreiners whom he hath despised in his own country. For it is usual with God to come home to men in their own kind, 
* Matth. 7.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. Hom. 19 ad pop. Antioch.  and with what measure they meet, to measure to them again. Hence that zealous Salvian, the second Jeremy, lamenting the sins and punishments of the men of his time, saith that their inhospitality was paid in its own coin, that God had made them 
* Exod. 23.9. Vide mark pag. 72. Sentimus illa quae fecimus, &, juxta sermonem sacrum, labores manuum nostrarum manducamus, ac justo judice Deo solvimus quae debemus. Miserti quippe exulum non sumus, ecce ipsi sumus exules: peregrinos fraude cepimus, ecce ipsi peregrinamur. Salu. de Guber. Dei l. 5.  know by woeful experience the heart of a stranger, and scattered them among foreign Nations, for having been merciless to distressed foreiners.  
Now all these things which happened unto those inhospital persons, are written for our admonition, and recorded to the intent we should be warned by them as by sea-marks, to avoid the ruin which others have fallen into. For God's judgements upon others should be a Catechism to us, and teach us to shun their sins, lest we likewise follow them in their plagues.   

CHAP. IX. The proper Motives to hospitality.  
HItherto the general and common Motives: The particular and proper follow, which are three: The Certainty of being already strangers, the Possibility of becoming yet more strangers, the Prelation of this Virtue before her near kin.  
First, The Certainty of being already strangers. For if every beast loveth his like, 
Ecclus 13.15.  much more should every man love a stranger; likeness being the cause of love, and love the cause of courtesy and kindness. There is so small difference betwixt the harbourer and the harboured, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hospes. Vn host. ●in gast.  that two learned and two vulgar languages (the Greek, the Latin, the French, and the Dutch tongue) express them both by one & the same word. As the converted thief upon the Cross said to his impenitent fellow, that it was a shame for him to rail on Christ, 
Luk. 23.40.  seeing he was in the same condemnation: So it is an absurd part for any man to wrong a stranger because he is a stranger, seeing he is himself in the same condition. 
Ecclus. 21.27. Ob summam conjunctionem & consortium impii cum Diabolo. Jansen. in loc.  When the ungodly curseth Satan, he curseth (consequently) his own soul, by reason of that near resemblance and conjunction there is betwixt them: So when any man deals harshly with a stranger, he is thereby injurious to himself, and betrays a gross ignorance or forgetfulness of his own case and condition.  
jambico 15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
saith Nazianzen: He must needs be harbourous of strangers, that thinks upon this, that himself is a stranger. 
Ipse est Christianus, qui & in domo sua, & in patria sua peregrinum se esse cognoscit. De verbis Domini Serm. 32. Cic. Tuscul. 5. Philip. 3.20.  Now it is the part of every Christian (saith Saint Austin) to know himself to be a stranger even in his own house and country. Socrates being asked what countryman he was, answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am a citizen of the World: but a Christian will rather say with Saint Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am a citizen of Heaven; as having in Heaven his father and his mother, his eldest brother and his inheritance. For God our Father is in Heaven, Jerusalem the Mother of us all is above, Christ our elder Brother is ascended into Heaven where he abides, 
Siracides ad finem Prologi sui apud Junium in notis. 1. Pet. 1.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wisd. 2.4, 5.  and our incorruptible inheritance is reserved in Heaven for us. But on the contrary, this World is a strange country, and our time in it a sojourning, and a passage: and therefore in this respect we may be called Hebrews, that is, passengers, as living in a place that is not an habitation to rest in, but a thoroughfare to pass by. A Christian knows that the Israelites were strangers and sojourners in the Land of Canaan, not only when they were but a few men in number, and in the time of their travels upon the face of the earth; 
Psal. 105.12, 13  when they went from one Nation to another, from one Kingdom to another people, and when it was no more but promised unto them: but also after they were grown to a huge multitude, after it was actually conferred upon them as the lot of their inheritance, and during their settled and constant dwelling in it, Levit. 25.23. He knows that the Feast of Tabernacles shadowed unto them the travel of a godly man through the Wilderness of this World to his Heavenly country. 
Levit. 23.34. Deut. 16.13. Scenopegiae festum peregrinationem hominis pii per hoc Mundi desertum ad coelestem patriam delineabat. Episc. Sarisbur. in Col. 2.17. Gen. 47.9. 1. Chro. 29.15. Heb. 11.13. Sumus gratiâ cives sursum, & gratiâ peregrini deorsum. Aug. de Civit. Dei lib. 15. cap. 1. Chrys. Hom. 24. in Heb. Heb. 11.16.  He knows that not only Jacob sojourning in Egypt terms his life a pilgrimage, but David also, though reigning peaceably in his flourishing Kingdom, in the very height of his riches and honour, styles himself a stranger and sojourner as well as all his fathers: and that the prime Patriarches of the Old Testament confessed that they were strangers and pilgrims on the earth: which acknowledgement was so pleasing and acceptable to God (as being the ground and foundation of all virtues, saith chrysostom) that therefore he was not ashamed to be called their God in a special and extraordinary manner.  
Secondly, The Possibility of becoming yet more strangers. For as the Apostle exhorts the Galatians to deal meekly with such as have been overtaken in a fault, considering themselves, 
Gal. 6.1.  lest they also be tempted: and the Hebrews, 
Heb. 13.3.  to remember them which suffer adversity, as being themselves also in the body of flesh and frailty, in the mutable and uncertain state of this temporal life, (for so long as we dwell here in these houses of clay, and carry about this earthly tabernacle, we are all subject to the like changes and chances) and as the Schoolman saith, 
Propter possibilitatem similia patiendi. Thom. 2.2. quaest. 30. art. 2.  we should have compassion of other men's passion, for the possibility of suffering the like: there being no man upon the face of the earth however afflicted, of whom we cannot truly say that verse attributed unto Saint Austin, 
Aut sumus, aut fuimus, vel possumus esse quod hic est:  
Either we are, or at the least have been,  
Or may be in that case this man is in:  So we should be kind and courteous to strangers, because we may become strangers as well as they, and add a particular peregrination to our common and general pilgrimage. 
B. Babington on Exod. 22.21. Quis sibi vel suis sedes perpetuas polliceri potest? cùm subinde Regna potentissima everti, populos excindi, & dissipari videamus. Cur ergò non moveat nos ejus conditionis aspectus, quam vel nobis, vel saltem posteris accidere posse novimus? Gual. in Rom. 12.13. Quod illis in memoriam revocat praeterita, id nobis quoque prodesse potest, si cogitemus de futuris. Quis enim ità est nunc domi suae, ut certò sciat, sibi non esse aliquando peregrinand●m? Pet. Mar. in Rom. 12.13 2. King. 4.13.  For, saith a Reverend Father of this Church, Our state in this World is not tied to any place, but God at his pleasure may remove us even when we think least: therefore the Lord would have the Israelites then, and all men still favourable to strangers. Experiences of evil past, and expectances of future, if God so please to have it, must make men forbear those discourtesies to strangers, that otherwise man's corruption will offer. And learned Peter Martyr useth also this Motive, writing thus upon my Text: God charges the Israelites not to vex strangers, but to entreat them kindly, because they have been themselves strangers in Egypt. That he calls to their remembrance things past, may profit us also if we think of things to come: for who is now so settled in his house, as to be sure that he shall never travel? How many causes and casualties may enforce any man to leave his native country? Was not this the lot of Abraham, Isaac, and Jacob; of Lot, Moses, Elimelech, and David? The good Shunamite was deceived to think she needed no friends, because she dwelled among her own people: for not long after, a famine of seven years made her glad to find harbour among foreiners: and the proud Treasurer Shebna reckoned without his host, when he made account to die in his Palace, and to be buried in his stately sepulchre: 
Esa. 22.18.  for he was turned and tossed like a ball into a large country, there to end his days in grief and obscurity. The cities of Tyre and No were a long time in the very height of worldly pomp and glory, 
Esa. 23.7. Nah. 3.8, 9, 10.  but at length their own feet carried them a fare off to sojourn. 
Jer. 48.11, 12.  Moab also was at ease from his youth and had settled on his lees: but at last wanderers came that caused him to wander as a bird cast out of the nest. 
Esa. 16.2.  Neither were the four sons and successors of zealous Josiah exempted from this vicissitude of humane affairs: for within a few years they were all carried away captives, partly to Babylon and partly to Egypt with the chief and prime of their subjects.  
And to speak of things that happened within the memory of our fathers and our own; many English Protestants which harboured persecuted strangers in the happy reign of King Edward the sixth, were driven to seek harbour for themselves among foreign Nations in the bloody days of Queen Mary: and the Orthodox men of the Palatinate, 
Trelcat. junior Orat. in obit. Kuchlini.  which entertained courteously banished strangers under their good and gracious Elector Friderick the 3 surnamed The Pious, were banished themselves, and put to seek entertainment abroad by his Son and Successor Prince Lewis, that hot Ubiquitary. And again, in this our age the poor Palatinate men, the Bohemians, and the Grisons cast out of their country for the profession of the Gospel, and imploring the Christian hospitality of those people which sometimes fled to them for relief in the like case, are lamentable instances, and too true examples of this ebbing and flowing of these sublunary things.  
The serious consideration whereof, as it moved of old learned Theodoret, to reach his helping hand to those outcast Africans, 
Theodor. Epist. 29 & 52 apud Baron. Anno 440. num. 8. & 13. Tom. 6. Dr. Abbot, the now Archbishop of Cant. Lect. 5. on Ionas nu●n. 5.— Rotat omne fatum. Res Deus nostras celeri citatas Turbine versat. Senec. Thyestes. Act. 5. in fine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xenoph Job 29.18. Psal. 30.6. Esa. 56.12. Prov. 27.1. Ecclus. 18.26. Nihil nè in totum quidem diem certi est. Sen. consol. ad Polyb. cap. 29. Vide Senec. Epist. 91. 1. Tim. 6.17, 18.  whom the Vandalick persecution had driven unto the East: (For when I saw (quoth he) their pitiful estate, I began to lay to heart the doubtful turnings and inversions of humane things, and to fear lest I myself might fall into the like evils) So it makes the wise and godly persons of this Nation still courteous to exiled strangers, recounting that by a mutual vicissitude of God's chastisements, their case may be our case.  
Since than there is no hold of these earthly things, since those that stand fastest upon earth have but slippery footing; let no man dream of unshaken prosperity in this World; vainly saying with Job, I shall die in my nest; or with David, I shall never be moved; or with those secure ones in Esay, To morrow shall be as this day: for no man knows what a day may bring forth. From the morning until the evening the time is changed, and all things are soon done before the Lord. Even in a point of time the greatest things are turned upside down. As they that are rich in this World should not trust in uncertain riches, but do good with them while they have time and opportunity: So they that live at ease in their native country, should not trust in uncertain lands and houses, but make themselves friends among strangers and passengers, that if ever they be deprived of their homes and dwelling places, strangers may receive them into their habitations. 
Eccles. 11.1, 2.  Let them cast cheerfully their bread upon these waters, for they may find it after many days: Let them give a portion to seven and also to eight, for they know not what evil shall be upon the earth.  
Thirdly, The Prelation of this Virtue before her near kin. 
Psal. 119.6.  For as we must have respect unto all God's commandments, by reason of the commanders authority, which is despised by the neglect of any: So we must have greater respect unto the weightier matters of the Law, then unto the lighter: Those specially must be done, 
Matth. 23.23.  though these ought not to be left undone, 
Eccl. 35.5.  because of the commandment. Now if charity towards our neighbours and countrymen must chief be practised as a great Virtue, much more charity towards strangers and outlandish men, preferred before it in both Testaments. For as in the Old, injury offered unto foreiners is aggravated above that which is offered to countrymen and fellow-citizens: So in the New, kindness done unto strangers is extolled above that which is showed to neighbours and patriots. The Prophet Ezekiel complains thus of the Jews; 
Ezek. 22.29.  The people of the land have vexed the poor and needy: yea, they have oppressed the stranger: And thus the Apostle Saint John commends Gaius; Beloved, thou dost faithfully whatsoever thou dost to the brethren, 
3. John 5. Peregrinis inter dum plus quàm civibus & indigenis debemus: quando nimirum illos major necessitas premit, & minùs quàm hisi bi ipsis consulere possunt. Gualt. in Matth. 6. Hom. 82. Inter Romanos constat hospites ipsis quoque cognatis & affinibus fuisse praepositos, inquit Lavat. in Judic. 19 Home 96. testem citans Gell. l. 5. c. 13.  and to strangers. Where the particle and signifies chief or principally, as Lorinus noteth upon the place: and therefore the old and vulgar Latin translation renders it thus, & hoc in peregrinos, for ídque, and that to strangers: Which adds a great weight to the sentence, saith Beza. Flesh and blood is not prone to do good to this kind of men, and therefore such beneficence must needs argue a better and higher principle. For as when we see the bank of the river, and the ground next to it wet alone, we gather that the river hath overflowed there: but when we see the farthest and remotest parts of ground wet also, than we know that the rain hath done that: So when we see a man doing good to his neighbours, friends, and countrymen, we think this proceeds but from good nature in him: but when we see him doing good also to strangers and unknown persons, than we may well believe there is more than good nature in that man: He cannot but have at least the gift of common grace. 
Ruth 2.10. Quare inveni gratiam? id est, Quae causa te movit ut mihi faveas? Interrogatio admirantis. Piscat. Scholar in loc. Luk. 11.31, 32.  Therefore Ruth admired so much the kindness of Boaz, that he should take knowledge of her, seeing she was a stranger.  
To shut up this first general part, I will say no more but this, that as the Queen of the South and the Ninevites shall rise up in judgement against those Jews that would not respect the wisdom and preaching of a greater than Solomon and Ionas: So shall Saint Austin against those Christians that will not be moved with these Motives. For he was drawn to the practice of every good work with that threefold cord of obedience, Inerrablenesse of precepts, innumerableness of examples, inestimableness of rewards, and behold, there is here more than a sevenfold.    

CHRISTIAN HOSPITALITY. The Second General Part.  

CHAP. I. The Duties of Strangers.  
HAving thus prosecuted the Duties of homeborn inhabitants towards the stranger, I must needs now, by way of Use & application of all that hath been said, handle also the reciprocal Duties of the stranger towards the native inhabitants; lest they question me touching him, as Peter being bidden to follow Christ did ask concerning John, 
Joh. 21.21.  And what shall this man do? Is it just and equal that we bear alone the burden of hospitality? That we do many good turns to the stranger in our land, and he none at all to us? Is not beneficence a binder, and courtesy received a strong obligation to requital in one kind or other? Bid him therefore to help us, and to discharge on his part what belongs to his place.  
These or the like objections that I may prevent, and observe the straight charge laid upon Ministers, of doing nothing by partiality, 
1. Tim. 5.21.  I will not like a Grey Friar speak only for myself and my fellows, but commend to the careful practice of the stranger and outlandish man some general and particular Rules.  
Generally, 
1. Pet. 1.1.  Let him observe Saint Peter's exhortation to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bythinia: Dear beloved, 
1. Pet. 2.11.  I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul. 
Eccl. 41.17, 19 Est singularis turpitudinis in eum locum peccare, in quo quis fovetur & alitur. Jans. in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Strom. 3.  Let him follow the counsel of the wise Son of Sirach, Be ashamed of theft, and of any such crime, in regard of the place where thou sojournest. For, saith Clemens of Alexandria, it behoves them that are among strangers, to live well, and to be of an unblameable conversation, because they are more exposed to the sight of all men, and a hole in their coat is sooner spied then in others.  
Particularly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. Peregrini officium est, nihil praeter suum negotium agere, nihil de alio inquirere, minimeque in aliena Repub. esse curiosum. Cic. 1. Offic. Prov. 20.3. 1. Thess. 4.11.  Let him express and show forth in his whole carriage and behaviour these three singular good qualities, Discretion, Modesty, and Thankfulness.  
First, Discretion in three things.  
1. In shunning the manner of those Pragmatical fellows, who love to have an oar in other men's boats, and to be meddling where they have little cause and less thanks. For every fool will be meddling: But a wise man (specially being a stranger) will study to be quiet, and to do his own business. 
1. Pet. 4.15.  He will never suffer as a busybody in other men's matters. For this fault above all others seems intolerable to the native inhabitants, who are ready enough to say with the Sodomites, 
Gen. 19.9.  This one fellow came in to sojourn, and he will needs be a judge: and with the Danes, A stranger is come into the country, and he will domineer.  
2 In avoiding all singularity, and morosity in things indifferent, as diet, apparel, language, and matters of rites and ceremonies; according to the Greek Proverb, 
Erasm. Chil. 3. Cent. 6. Adag. 55.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Law and Land, the custom and manner of the Region where we live must be the Rule and square of all lawful actions. A stranger must not Antipodes-like tread contrary to the paths of all men. Homer commending his Ulysses, calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not subtle and wily, 
Qui sapit, innumeris moribus aptus erit.  but willing to conform himself and to condescend to the various manners and humours of men. The practice of Saint Ambrose, and the counsel which he gave to young Austin and his mother Monica, is generally well liked and followed of godly-wise men; 
Aug. Epist. 86. extremâ ad Casulanum.  When I am in Milan I do nor fast on the Saturday, but when I am in Rome I do fast on that day: and to what Church soever ye come, observe the custom thereof; if ye will neither take, nor give any offence.  
3 In forbearing all speeches that may give any distaste to his host, as the Spaniards insinuate by their Proverb, 
In domo suspensi, funis non est nominandus.  In the house of one that was hanged, we ought not so much as to name a rope. Now among the sundry sorts of odious talks, which a discreet stranger will take heed of, these three specially are to be avoided, The vilifying of any thing that belongs to the place where he liveth, the extolling of his Country and Nation, and the bragging of his own descent and personal exploits, with the Rhodian leper. 
Hic Rhodus, hic saltus. Erasm. Chil. 3. Cent. 3. Adag. 28. John 8.13. Longarum viarum longa sunt mendacia. Prov. Hispan. apud Canum Loc. Theol. lib. 11 c. 6. Il a beau mentir qui vient de loing Prov. Gall.  For as to such boasters one may most patly reply what the Pharisees did impiously object to Truth itself, Thou bearest record of thyself, thy record is not credible: So against them these sayings are commonly used, A traveller may lie by authority; Long ways have long lies; I had rather believe him then go try.  
Secondly, A stranger must show his Modesty in four things, Humility, Patience, Accepting of an offered entertainment, Moderate abiding in a place of free entertainment.  
1 In Humility; Both by respectful carriage towards the people of the Land: thus Abraham, though a great Prince, did twice bow down himself before the people of the land of Canaan, 
Gen. 23.7, 12.  with whom he sojourned: And also by contenting himself with mean things, without minding high matters: 
1. Sam. 27.5. Ubi Junius notat Davidis modestiam peregrinos decentem, cùm in aliena regione versantur.  thus David said to Achish after a modest sort well beseeming a stranger, Give me a place in some town of the Country, that I may dwell there: for why should thy servant dwell in the Royal City with thee?  
2 In Patience: For a stranger must not think it strange if he meets with many disrespects and disgraces, 
1. Pet. 4.12.  as though some strange thing happened unto him: 
Spernere se sperni medicamine fortius omni.  But he must put them up with a generous disdain, as the best remedy; and consider that so it hath been of old, and ever will be amongst ungodly people. Let the good usage he finds with few civil and gracious men, have more force to cheer him up, than the harsh and hard dealing of many rude and graceless ones can have power to dishearten and cast him down. 
Zanch. Epist. ad Lantgrav. praefixâ Misc.— me hospitem Lites sequi, quàm hîc mihi sit facilè, atque utile, Aliorum exempla commonent— Crito Terent. in Andria. Act. 4. Scen. 6. Gen. 34.30. and 49.6. Exod. 2.12. Act. 7.24, 25. Hoc vindictae genus nostrum est admirari: imitori eorum, qui eodem, quo illi, spiritu afflantur. Tilen. Disp. de 6. Decal. Praecepto. th'. 39 Acts 6.1. Procop. Hist. Persicae. lib. 1.  Zanchius shown himself so patiented at Strasbourg, that in those eleven years he lived there, he never complained to the Magistrate of any injury that he sundry times suffered of his open enemies and secret underminers. Neither must a stranger avenge his kinsfolks or countrymen which are wronged by the native inhabitants. For the act of Simeon and Levi was most dangerous and detestable, and the example of Moses admirable indeed to all, but imitable to none that want the same calling and instinct. A stranger should not so much as murmur against the native, for neglecting his countrymen in comparison of theirs, when offices or alms are distributed, as those fretting Grecians did against the Hebrews. Arsaces' King of Armenia shown once prettily this branch of Modesty: For being taken prisoner by Pacurius King of Persia, and brought into a great hall wherein some Armenian earth was scattered on the one side, and some Persian on the other: as oft as he trod on the Armenian, he spoke as at home, boldly and threateningly; but he had no sooner set his foot upon the foreign earth, but his speech and behaviour were full of meekness and patience. An eminent Writer in this Church mentioning his conference at Brussels with that hot wrangling Jesuit Costerus, saith thus, He spoke as at home, 
B Hall Epist. 5. Decad. 1.  I as a stranger.  
3 In Accepting of an offered entertainment. For the rude and churlish refusal of a wel-proffered courtesy argues plainly either ignorance or immodesty. 
Musculus. Pareus. Piscator. B. Babington on Gen. 18.5.  The strangers whom Abraham invited so courteously, did admit of his kind offer, without either proud contempt, or stern frowardness. And the Prophet Elisha was so fare sociable as not to neglect the friendly offer of so kind a benefactor as the Shunamite. Saint Paul also with his companions accepted without much ado the courtesies of Publius: and young Austin was so modest and civil, as not stiffly to refuse that kind entertainment which Saint Ambrose did offer unto him. Nay more, the mirror of all virtues and perfect pattern of good manners, hath herein left us many examples, 
1. Pet. 2.21.  that we should follow his steps. 
Luk. 7.36. and 14.1, 12. Joh. 2.2. and 12.2.  For both in diverse places and by sundry persons being bidden to dinner and supper, to a marriage-feast and other such meetings, he went thither with great facility.  
4 In Moderate abiding in a place of free entertainment. 
Gualth. in Rom. 12.13. Qui ad dandum satì● prompti & propensi sunt, cùm tamen ab importunis hospitibus supra vires graventur, erga illos à quibus ità premuntur, non possunt non malignè affici. Cartwrig. in Prov. 23.8.  For this is one of the chiefest Uses which a famous and long practised Preacher makes of my Text, that as the homebred inhabitants ought to be courteous harbourers of strangers: So harboured strangers should not be like lingering guests; which the more they are made of, the longer they will continue: They should labour to be no more nor longer chargeable to their free hosts, than they must needs. For as Solomon's Proverb saith, 
Prov. 25.17. La trop longue demeure fait changer l'amy. Buxtorf. Synag. Judaic. cap. 32. Post tres saepe dies piscis vilescit & hospes; Ni sale conditus sit, vel specialis amicus. Luk. 1.56. Trem. Gram. Syriac. Epist. Dedic. P. Mart. Epist. ad fideles Lucens. Eccles.  that too oft coming, so the French Adage saith, that too long abiding causeth a friend to change. And howsoever the rabbinical Proverb, The first day a guest, the second a burden, the third a runagate: or the common saying, 
At three days end a fish and guest  
Are oftentimes out of request,  be meant only of those common and ordinary guests which are called flies and smel-feasts, not of kinsfolks and friends and honest strangers (for the modest and blessed Virgin which abode with her cousin Elisabeth about three months, and Tremellius who tarried above six with Archbishop Parker, and Peter Martyr who lodged in Bucers' house seventeen days together, were questionless most hearty welcome all this while to their hosts and hostesses:) yet it is the part of a modest stranger not to take too much of a free horse, 
Germani dicunt equos voluntariè incedentes non nimiùm calcaribus urgendos esse. Lau. in Prov. 25.17  not to tarry in a house till the countenance of his liberal host be not towards him as before. Tremellius speaking of his journey to England, when the University of Heidelberg, where he was then Professor, was dissolved by reason of the plague, saith, that he found so cheerful an entertainment with that forenamed Prelate & all his family, that he might and would have stayed as long again with them, 
Nisi me pudor & officii ratio extrusissent. Ubi suprá.  had not his own shamefastness and regard of duty thrust him out.  
The third and last Virtue requisite in a stranger, is Thankfulness to his hosts and other benefactors.  
First, by his prayers to God for them. Thus Jacob blessed Pharaoh, that is, 
Gen. 47.7.  prayed to God to bless him for all the favours and courtesies he and his family had received of him. And if the Jews were commanded to pray for the city whither they had been carried away captives: 
Jerem. 29.7.  much more should any stranger pray for the prosperity of the State whither he came of his own accord, and where he liveth in liberty and freedom. Eliah and Elisha prayed for their hostesses, 
1. King 17.20, 21. 2. King. 4.33. Luk. 10.5.  and our Saviour bade his Disciples to wish peace, that is, all sorts of blessings to whatsoever house they should be received in.  
Secondly, by his praises of them to men. Thus the Jews that dwelled in Scythopolis testified to Judas Maccabeus that the Scythopolitans dealt lovingly with them in the time of their adversity. 
2. Mac. 12.30.  And even Gehazi was so thankful to his good hostess of Shunem, 
2. Kings. 8.5.  as to praise her to the King of Israel: and the strangers that had been kindly entertained by Gaius and Demetrius, 
3. John 6, 12.  did bear witness of their charity before the Church. The same part of gratitude was in John le Preux, the Genevian Printer of Daneus his Animadversions upon Bellarmine's Controversies: Where he doth commend at large the bountiful hospitality of Archbishop Whitegift, towards him and many more foreiners. 
Catholici Orthodoxi Tom. 2. Epist. Ded.  Neither is Doctor Rivet, one of the now Professors of Divinity in Leyden, niggardly in telling the World how much he is beholden to his kind hosts and Colleagues, for freeing him from those manifold vexations, which strangers in other places are forced to endure.  
In particular: A stranger must be thankful to his public host, that is, to the Prince or Magistrate in whose Dominions he sojourns.  
First, by observing his Laws. For strangers are bound to keep the Statutes of the State where they live, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Menand. Nec distinguitur unde sint, saith the Civil Law.  as well as the natural subjects; or to undergo the punishment due to the transgressors thereof, without any distinction or difference of Nations. The Jews that dwelled in the Dominions of Ahasuerus had been much to blame, if their enemy could have convinced them of not keeping the King's Laws. 
Esth. 3.8.  But this obedience to humane Laws and Constitutions is ever to be understood with this proviso, that they be not contrary and repugnant to Gods Law. 
Non obedium praecepto Regis, sed praecepto Legis. 2. Mac. 7.30. Act. 5.29. Exod. 1.20. Hos. 5.11. Sleidanum Belgam excepit Argentina, ubi dignus est habitus, cui licèt peregrino res longè maximi momenti procurandae committerentur, &c Beza Iconib. V●r. illust. in Sleidano.  For if they be, then without all question the Rule of the Apostles, and the Practice of Daniel, of the three children, and of the Maccabees must be followed, We ought to obey God rather than men. As God dealt well with the Hebrew Midwives, for having disobeyed Pharaohs cruel injunction: So he punished Ephraim, because he willingly walked after the wicked commandment of wicked Kings.  
Secondly, by discharging faithfully that office that he is preferred unto, as Joseph, Daniel, Mordecai, Sleidan: who being a Low-countriman behaved himself so virtuously at Argentine or Strasbourg, that they trusted him with the weightiest affairs of their Commonwealth, and made him their Leaguer to England, and to the Council of Trent: where he ever discharged his Commission to his own great praise, and to the full content and satisfaction of those that sent him. A stranger must use the credit and favour that his place or person hath procured him, to the good of those that are unjusty oppressed, as Ebedmelech the Ethiopian did in the matter of Jeremy. 
Jer. 38.7, 8, 9   
To his Private host likewise a stranger must be thankful two ways.  
First, by taking in good part whatsoever entertainment he finds, so it be cheerful. He must measure and esteem his welcome by the face and countenance, 
Hospitis in mensa vultum, non fercula, pensa: Dat been, dat multum, qui dat cum munere vultum: Aequiparat laetus lautissima fercula vultus. Luk. 10.7. Matth. 10.11. Chrys. Hom. 33. in Matth.  not by the feast and cost of his host. When our Saviour sent forth his Disciples, he charged them that they should not be curious and choice of their diet, but to eat and drink such things as their hosts and hostesses should set before them. Being entered into any city or town, they were not to go from house to house, loathing as it were their first entertainment, and seeking for better cheer and more delicious fare: but they were to abide with the first honest man that received them, so long as they tarried in the same city or town.  
Secondly, by doing to him what good office he can. For an ingenuous disposition cannot receive favours without thoughts of return. Behold thou hast been careful for us with all this care, 
2. Kings 4.13.  what is to be done for thee? wouldst thou be spoken for to the King, or to the Captain of the host? said Elisha to the Shunamite. Christ and the Angels, the Prophets and Apostles were very beneficial guests to their hosts and hostesses, and ever paid a blessing for their entertainment. 
1. Kings 17. B. Hall Contem. book 18. I● Elias with the Sareptan.  Elias requited his hostess with a supernatural provision. He gave her life and her sons to her, for his board: yea, in that woeful famine he gave her and her son their board for his houseroom.  
And this Thankfulness which a stranger oweth to his public and private hosts, is not to be limited within the time of his tarrying with them; but is to be showed also after he is gone home, where he may be more able to requite their courtesies; or to any other place whatsoever. For without all question, faithful Abraham kept this oath which he swore to Abimelech; According to the kindness that thou hast done unto me, 
Gen. 21.23.  I shall do unto thee, and to the Land where I have sojourned. 
B. Hall Contempl. book 7. In Balaam.  And it is like that Moses having found forty year's harbour among the Midianites, would have been (what he might) inclinable to favourable Treaties with them, if they had looked for favour from him for Jethroes sake, 
Num. 22.4, 7.  in stead of joining with Moab against Israel. David having foiled the enemies of the Lord, sent a present of their spoil, 
1. Sam. 30.31.  not only to his friends of Judah and Hebron, but also to all the places where he had been entertained. 
Fox in Henr. 8. ann. 1540  And the L. Cromwell requited to the full Fr. Frescobald, his liberal host and benefactor in Florence, when he met him in London. 
Idem in Maria Reg. ann. 1558  And Francis Perusell having received some courtesy in England at the Duchess of Suffolk's hands, stood her in good stead, when she and her husband Mr Berty fled for Religion to wesel, where he was Minister of the Walloons.  
This Virtue of Thankfulness is so much the more to be followed of Christians, by how much the contrary Vice was hateful among the very Pagans, as appears by their histories and fables. For we read of Philip, King of Macedonia, 
Sen. de Benef. lib. 4. cap. 37.  that when one of his soldiers went to him to beg the land of a man that had entertained him very kindly, Philip was so fare from granting his request, that in a deep detestation of such ingratitude, he branded him in the forehead with these words, Ingratus Hospes, An unthankful Guest. 
Hom. Iliad. 3. Cic. in Ver. lib. 2. & 5. Liv. lib. 25. Val. Max. lib. 5. cap. 1. Aesop. fabul. de Cerva & Vite.  We see the sharp invectives that are in Homer against Paris, in Tully against Verres, in Livy and others against Badius, for their ingratitude to their courteous hosts. We read in their Apologues, how the hind being hunted by the dogs hid herself under a vine, whose broad leaves covered her; where perceiving many sweet grapes, she began to eat them: but by her breaking and cutting of the grapes she made such a noise and shaking of the leaves, that she was soon perceived by the huntsmen, and so taken and devoured by the dogs. Whereby thus much is intimated, that, Unthankful and hurtful guests never thrive well.  
From Jeremy's pass over the Isles of Chittim and send unto Kedar, and see if there be such a thing, 
Jerem. 2.10.  we may pass to Jobs ask now the beasts, 
Job 12.7.  and they shall teach thee; and the fowls of the air, and they shall tell thee: and to the practice of Infidels add the examples of brute creatures, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. in Hexam. Hom. 8. Ferunt martes illorum gallinis parcere quorum hospitio utuntur, hanc nimirum gratiam occulto naturae instinctu suis hospitibus referentes. Lavat. in Jos. 2. Hom. 10. Ciconiam ferunt tecti Domino, ubi nidum posuerat, unum ex pullis tanquam hospitii sui precium relinquere. D. Willet on 1. Sam. Epist. Dedic. Gesner. Hist. Animal. lib. 3. Nutrierat eum puer dilectum admodum. Plin. lib. 8. cap. 17. Aelian. l. 6. c. 63 Plin. l. 10. c. 74.  to raise a blush in the face of such unthankful strangers as live within the pale of the Church, and profess Christianity. For it is said of polecats, that by a secret instinct of Nature they spare the hens of the house where they lodge: and of storks, that they leave one of their young ones to the Lord of the roof where they built their nests. It is storied of a stork, that having been healed of a broken leg, and fed a great while by a Tarentine woman called Heracleis, she brought her the next year a most precious stone for a requital of her kindness: and of another, that she brought in a thankful manner a great root of new ginger to a citizen of Wesalia (in Germany) where she was suffered to nest. We read that a dragon rescued a noble man in Arcadia from the violence of robbers, because he had lovingly nourished him in his youth: and that an asp being entertained by an Egyptian, and fed at his table; one of her young ones having killed a child of her hosts, she was so grieved at it, that she killed her young one, and left the house for ever, being ashamed to dwell there any longer.   

CHAP. II. That all Strangers, especially Christ's Strangers, should perform all those Duties.  
AS all strangers in general are bound to perform all those forehandled Duties; so in special Christ's strangers, that have forsaken their own country for his Gospel's sake. For they above all others should labour to be such as Saint Cyprian warned the ancient Confessors to be, 
Humiles, & modestos, & quietos esse debere, ut honorem sui nominis servant: ut qui gloriosi voce fuerint, sint & moribus gloriosi. Cypr. Epist. 6. vel lib. 3. Epist 10. num. 2. Gualth. in 1. Cor. Epist. Dedic. Calv. Comment. in 1. Cor Epist. Dedic. Beza in Vita Galeacii Caraccioli. Serm. 21. in Hist. Pass. Dom.  Humble, modest, and quiet; that they may preserve the honour of their name: that they which are glorious by Christian voice and confession, may be also glorious in manners and conversation. Such was the carriage of those English Divines that fled into Suitzerland in Queen Mary's days, as Gualther bears them record; and of Galeacius Caracciolus (honoured with the title of The Second Moses) son and heir apparent to the marquis of Vicum in the Kingdom of Naples, during his long sojourning among the Genevians, as it is written at large by Calvin, and Beza; who gives also this praise to those persecuted Protestants of his time, which from sundry parts of Christendom resorted to Geneva; that they were so thankful to that city for their courteous harbour, as to be ready to shed their own blood for her defence. And it is recorded of Musculus by the Writer of his life, that such was his gratitude to the Church and Commonwealth of Berna, for having received and used him kindly in his banishment for the truth, that he ever preferred their service before any preferment whatsoever. For being sundry times called into England, specially after the death of Bucer, and to the Palatinate, and other Provinces of Germany, with many promises of fare greater stipend and larger pension than he had, he did constantly refuse all these honourable conditions. Neither must I omit here what I have heard of Mr Aaron Blondel, a learned French Minister about Calais and Bologne; that he is so thankfully affected towards this Nation, for the kind hospitality he found at Lambeth in his late persecution, as to say oft with great feeling and passion, that if he should meet any where but an English dog, he would make much of him: So mindful is he to practise the old precept, Sit cordis festum panem meminisse comestum.  
Let all strangers, I say, labour to square their lives according to those general and particular Rules: and that in four respects; Of God, of their Country, of themselves, of their fellows.  
First, In respect of God, whose goodness and impartiality towards them challenge no less at their hands. 1. His goodness: For should they not walk worthy of him that preserveth the strangers, 
Psal. 146.9.  by procuring them the favour of those people among whom they live? 
P. Martyr in 1. Reg. 17.9.  The hearts of carnal men are naturally hardened against strangers, but God by his Spirit mollifies & softeneth that hardness, and inclines their affections to mercy and compassion: as it is said of the Jews that were in Egypt, in Babel, and other places; that he gave them favour in the sight of the Egyptians, 
Exod. 12.36. Psal. 106.46.  he made them also to be pitied of all those that carried them captives: and as it appears in the example of Abraham, of whom God himself speaks thus by the Prophet; Who gave the Nations before him? 
Esa. 41.2.  that is, (by an Hebraisme, 
Scult. in loc.  saith Scultetus) who procured him favour in the sight of foreign Nations, that they might do him no wrong, but rather show him all offices of hospitality? When a stranger is tempted to any dishonest act, he should thus reason with that holy Joseph; Behold, God hath so graciously preserved me all the way, and made me find such acceptation among strangers: how then can I do this great wickedness, 
Gen. 39.9.  and sin against him? 2. His impartiality: For if without respect of persons God will have every man to be judged according to his work, 
1. Pet. 1.17.  should not strangers pass the time of their sojourning in fear? As God takes great care for the poor, 
Exod. 23.3. Levit. 19.15.  and yet would not have judgement perverted in their behalf: So though he loveth the stranger, yet not so fare as to absolve him in judgement, if he be guilty. He will have indeed his cause searched and dispatched, but in no case his person spared in any lewd course, because he is a stranger. For he charged the Israelites to stone to death and cut off from among them any abominable sinner, any blasphemer of his Name, any presumptuous transgressor of his Laws, 
Leu. 18.26, 29. and 24.16. Num. 15.30.  as well the stranger that sojourned among them, as him that was born in the Land, and of their own Nation.  
Secondly, In respect of their Country. For every stranger should be, 
Cupidissimus gloriae suae Gentis. De Verbo Dei lib. 2. c. 6.  as Bellarmine saith Josephus was, most desirous of the glory of his Nation; not by telling strange tales of it, but by leading a most virtuous life. Aristides being asked what did most grieve him in his banishment, 
Stob. serm. 37.  said it was the blame that his Country did bear for it. A godly-wise stranger may be said in some sort to be the exaltation of his Country, and the glory of his Nation, 
Judith 15.9. Gen. 34.30. Sirac. 11.28. Significat ex filiis ut plurimùm colligi posse qualis fuerit ejus vita; juxta Adagium, Patrem sequitur sua proles. Jansen. in loc. Accipe nunc Danaum insidias, & crimine ab uno Disce omnes. Virg. Aen. 2. Omnes gentes habent sicut peculiaria mala, ità etiam quaedam bona. Salu. lib. 7. Vide Lips. Cent. 1. Ep. 22. Phil. Lanoyo John 1.46. John 7.52. John 4.40. Luk. 10.33.  which is the excellent praise that is given to Judith: but a scandalous one may be called the reproach and shame of his Mother-countrey; for he makes her to stink among the inhabitants of the Land, as Simeon and Levi did their father. As a man is known in his children; So a Nation is soon esteemed by one or two of her sons. Albeit one swallow makes not a summer, nor one woodcock a winter, nor one or two examples a general Rule in other things; yet in this case it is otherwise: For by the manners of one stranger, men are wont to judge of his whole Nation, as Aeneas would have his hearers to think that never a barrel better herring, that all the Greeks were naught, and egregious impostors, for one treacherous Sinon. Besides, every Nation being branded abroad for some peculiar vice and corruption, as the Dutch for drunkenness, the French for vanity and lightness, the Italian for lasciviousness, and the Spanish for pride and African haughtiness: it is the duty of every stranger to vindicate his own Country from common imputation, and to show by his virtuous behaviour, that such ignominious reports of his Nation are not universally true, that notwithstanding the forestalled judgement and prejudicated opinion of the World, there can some good thing come out of his Nazareth; that out of Galilee may arise some Prophets, out of hated Samaria some thankful and compassionate men, and that 
* Etiam Scythia parit Philosophos. Anacharsis & Toxaris, Cassian and Evagrius were Scythians  even Scythia (the most 
* Scythas Barbaris adjunctos amplificationis, non distinctionis causâ, censer Episc. Davenant. & Cor. à Lapide in illud Col. 3.11. Barbarus & Scytha.  barbarous & brutish of all countries) doth bring forth Philosophers and Divines. Thus Plutarch and Lipsius refuted by their intellectuals those disgraceful Proverbs of Boeoticum ingenium, and Brabanticum acumen; 
Erasm. Chil. 2. Cent. 3. Adag. 7  and Saint Paul and Saint Basil falsified by their morals those foul nicknames and bywords of Cappadoces, Cretes, Cilices, tria pessima Cappa. 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chil. 3. Cent. 6. Adag. 82.   
Thirdly, In respect of themselves. For if strangers dare presume to live loosely and disorderly, they shall not want enemies that will inform against them, as Haman against the Jews, They keep not the King's Laws, 
Esther 3.8. In peregrinos sunt alioqui cives parum propensi; quòd si addantur illorum demerita & mali mores, pessimâ laborant invidiâ & odio. Pet. Mart. in Gen. 34.30. 1. Sam. 21.15. Macrob. Saturn. lib. 2. cap. 4. Gen. 34.21.  therefore it is not for the King's profit to suffer them; that will move the Magistrate to say of them as Achish said of David, when he behaved himself unseemly, Pack away this fellow, have I need of mad men? and as Augustus the Emperor said of the cobbler's crow, taught to prate like a parrot, I have enough at home of such saluters. Whereas if they carry themselves as they ought, both Prince and people will say of them, as Hamor & Shechem said of Jacob and his family, These men are peaceable with us; therefore let them dwell in the land, and trade therein: yea, as Xerxes, the Persian Monarch, said of Themistocles, 
Plut. in Themistocle.  Let the Athenians send us more of such guests. For modesty is of a winning quality wheresoever it is, and even among strangers will make itself friends. The good disposition of Ruth carried away the heart of Boaz, 
Ruth 2.7, 8.  and of his reapers with her, when she craved leave to glean, and carved not for herself, though she knew well the law of gleaning. But say many a stranger for all his virtuous carriage cannot win the love of the natives, 
Psal. 35.19. John 15.25. Sed Domino gratias, qui & mihi miserrimo peccatori suo dedit dicere, Oderunt me gratis. Paulin. Epist. 1. ad Severum. Est aliquid magnis crimen ab. esse malis. Ovid.  yet at least he shall get by it Christ's comfort against the malice of the Jews, and Paulinus his solace against the spleen of the Roman Clergy, They hated me without a cause.  
Fourthly, In respect of their fellows. For what is commonly said with pity and commiseration of kind drunkards and prodigals, They are no man's foes but their own, is not true of insolent and unruly strangers. For they hurt not only themselves, but also their fellows, both of the same and of other countries; involving them, though never so harmless, in their own deserved punishment. As it fell out about the year 1219, 
Fox Acts and Monuments Tom. 1. page 338.  that the disorder and rebellion of some strangers moved King Henry the third and his Counsel, to ordain and proclaim through all this Land, that all aliens and foreiners should departed from the Realm, and not return to the same again. And all the Jews have been oft banished out of this and other Countries for the villainies of some among them. 
See some examples thereof in Parr on Rom. 11.28. Gen. 47.11, 27. Esther 10.3. Num poenitet Balbos ex Hispania, nec minùs insignes viros è Gallia Narbonensi transivisse? Manent posteri eorum, nec amore in hanc patriam nobis concedunt. Tacit. 11. Annal.  Whereas virtuous strangers are a great furtherance to their present & future fellows, and do better the case of those that come after; as appears by the examples of Joseph and Mordecai, and by these words of Claudius the Emperor, spoken in the Senate against some that would have hindered strangers from being made free-denizens of Rome: Have we cause to grieve that the Balbi came hither from Spain, or those no less excellent men from France? Their children dwell still among us, and are no whit inferior to us in love and affection to this Country.   

CHAP. III. The Conclusion.  
TO conclude this point and wind up all: Let strangers be more careful to show themselves worthy of kind entertainment, then to take up the complaints of several Authors about the common decay of hospitality: as, that it is by some changed into four wheels and some few butterflies, 
B. Hall Censure of Travel Sect. 21. Barker on the 8 Command. pag. 279.  that by others bread and beef is turned into stones; that as store of Lawyers argues men's unpeaceablenes, and multitude of Physicians proclaims their intemperance: 
Calvin. in. Gen. 18.  so abundance of Inns and Alehouses, of Taverns and Cabarets convinces the World of inhospitality; 
Serar. Jesuita in Tob. 6. quaest. 3.  that nowadays this Virtue is more disused, while hospital Mansions receive beggars, and Inns all them that are furnished with money. 
Calvin. & Mercer. in Gen. 18.  Let them lay the saddle upon the right horse, and a great part of this blame upon themselves. Let them accuse their bad predecessors, for having made the names of strangers and travellers to become vile and suspected with the most: 
Malè istis effoeminatis eveniat, qui rem tam bellam infamaverunt. Sen. De Benef. lib. 7. cap. 25.  as Aristippus did beshrew those effeminate Philosophers, that had brought so good a thing as ointment into reproach and disgrace. Let them prove no more Devils that are received as Angels, but let them prove Angels that are entertained as men. Let them not be like the sword, which cuts the scabbard that preserves it; nor like the ivy, which eats up the tree, and undermines the wall that supports it: But let them strive to be what Israel hath been, 
Esay 19.24.  even a blessing in the midst of the land. Let them labour with Joseph, that the house and country where they dwell, far the better for their sakes. For as the French use to say, 
Les bons rendeurs font les bons presteurs.  that good restorers make good lender's: So it is most certain, that good guests make good hosts, that Christian demeanour in strangers is a good means to revive CHRISTIAN Hospitality.   
FINIS.   

King JAMES towards the end of his Speech in Star-chamber the 20 of June 1616. 
This closure is promised in the seventh page of this Treatise.   
I Remember that before Christmas twelve month I made a Proclamation for this cause, that all Gentlemen of quality should departed to their own countries and houses, to maintain hospitality among their neighbours; which was equivocally taken by some, as that it was meant only for that Christmas: But my will and meaning was that it should always continue.  
— It is the fashion of Italy, especially of Naples (which is one of the richest parts of it) that all the Gentry dwell in the principal Towns, and so the whole country is empty: Even so now in England, all the country is gotten into London; so as with time England will only be London, and the whole country be left waste. For as we now do imitate the French fashion, in fashion of clothes and lackeys to follow every man; So have we got up the Italian fashion, in living miserably in our house, and dwelling all in the City. But let us in God's name leave these idle foreign toys, and keep the old fashion of England: for it was wont to be the honour and reputation of the English Nobility and Gentry, to live in the Country, and keep hospitality; for which we were famous above all the Countries in the World; which we may the better do, having a soil abundantly fertile to live in.  
And now out of mine own mouth I declare unto you (which being in this place is equal to a Proclamation, which I intent likewise shortly hereafter to have publicly proclaimed) that the Courtiers, Citizens, and Lawyers, and those that belong unto them, and others as have Pleas in Term time, are only necessary persons to remain about this City; others must get them into the Country. For beside the having of the Country desolate, when the Gentry dwell thus in London, diverse other mischiefs arise upon it. First, if insurrections should fall out (as was lately seen by the Levellers gathering together) what order can be taken with it, when the Country is unfurnished of Gentlemen to take order with it? Next, the poor want relief for fault of the gentlemen's hospitality at home. Thirdly, my service is neglected, and the good government of the Country, for lack of the principal gentlemen's presence that should perform it. And lastly, the Gentlemen lose their own thrift, for lack of their own presence, in seeing to their own business at home. Therefore as every fish lives in his own place, some in the fresh, some in the salt, some in the mud: so let every one live in his own place, some at Court, some in the City, some in the Country; specially at Festival times, as Christmas, and Easter, and the rest.  
FINIS.   

HARRISONUS HONORATUS: ID EST, HONORIFICA DE VITA ET OBITU VERE VENERABILIS HOSPITALISQUE SENIS Domini HARRISONI Trinitatis Collegii nuper Vicepraefecti Narratiuncula Beatissimae ejus memoriae consecrata A CALEBO DALECHAMPIO Sedanensi, Verbi Divini Ministro & in Artibus Magistro.  1. SAM. 2.30. 
Honorantes me honorabo.  PROV. 29.23. 
Humilis spiritu retinebit honorem.  
CANTABRIGIAE: Apud THOMAM BUCK, celeberrimae Academiae typographum. 1632.   

PRAESTANTISSIMO VIRO, ET PEREGRINIS STUDIOSIS FAVENTISSIMO, DOM. JOAN. BOISIO, Ecclesiae Cathedralis Eliensis Canonico primo, & solidâ Graecae linguae peritiâ nulli secundo,  
Hanc suam de charissimi ipsius comparis vita & morte scriptiunculam, in debitae gratitudinis & observantiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inscribit & dedicat Calebus Dalechampius; addito hoc, non suo unius sed multorum, voto:  
Alvaeus non est, & Harrisonus non est; O pretiosa sit Boisii vita in conspectu Dei: 
Serus in Coelum redeat, diúque  
Laetus intersit populo Britanno,  
Illum agat pennâ metuente solvi  
Fama superstes.    

Memoriae Sacrum.  
FErunt, Athenienses insignem Hyrcani, Pontificis Judaeorum, 
Joseph. Antiquit. lib. 14. cap. 16.  hospitalitatem frequenter expertos, memoriam ejus summis honoribus sibi aeternandam censuisse: in eúmque finem auream ei coronam & imaginem in Templo Gratiarum solenniter consecrâsse. Nobis non licet esse tam magnificis erga virum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cui coelitibus nuper addito publicum aliquod gratitudinis nostrae monumentum dicare satagimus. Sufficiet imitari pium conatum officiosae illius mulieris, quae ad Salvatoris nostri funerationem quod potuit fecit: 
Marc. 14.8. Levit. 14.30, 31, 32. Possibilitas tua, mensura tua. Hugo de Sanct. Vict. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz. Orat. 9  nam Ultra posse viri non vult Deus ulla requiri.  
Honoris igitur et amoris ergô libet hîc attexere sequentes versiculos, quibus 
* Maii 2. 1620.  olim virum humanissimum, adeóque verè 
* Humanitatem laudo in omni homine, praesertim Academico & literato. Dr. Whitak. Praef. ad Audit. in Tract. Contr.  Academicum, post aliquot hebdomadum absentiam huc reversum salutavimus.  

❧ Venerabili Viro Magistro THOMAE HARRISONO Sacrae Theologiae Baccalaureo doctissimo, & hospitalissimi Collegii TRINITATIS Vicepraefecto dignissimo, de peregrinis Studiosis affatu & effectu optimè merito, CARMEN GRATULATORIUM eorundem omnium nomine conscriptum.  
GAudete ô juvenes, viri, senésque,  
Et quantum est hominum eruditiorum,  
Quos hoc Gymnasium capit stupendum:  
Nec tantùm indigenae, sed exteríque,  
Quotquot Pierides in hac celebri  
Humanas Academiâ, sacrásve  
Tractatis, patria procul remoti.  

Venerabilis tam virtutum, quàm annorum numere. Bern. de Amore Dei parte 2. Proverb. 16.31  Is salvus rediit senex colendus,  
Cujus canities (quis hoc negârit?)  
Est in justitiae via reperta:  
Nulli noxius, omnibus benignus:  
Cui tot nexibus estis obligati,  
Solvendis ut iis pares nec isto  
Sitis tempore (credo) nec futuro:  
Quem vos, ut facitis, vicissim amate,  
Ac illi bona seriò vovete,  
Quem Coelum tribuit bonis solúmque.  
O jucunda dies, beata, fausta,  
Digna albo numerarier lapillo!  
O chare omnibus Harrisone! Salve,  
Salve, inquam, sine fine diligendum  
Lumen Gymnasii decúsque tanti,  
Abstergens malam inhospitalitatis  
Constanter maculam, tuis Britannis  
Quam Vates Venusinus ausus olim  
Est aspergere, nuper & Sabinus, 
Horat. Carm. lib. 3. Od. 4. Sab. in fabul. 4. lib. 6. Metamorph. Ovidii Jul. Scal. Poët. lib. 3 cap. 16.   
Nec non Scaliger ille censor acer.  
Omnes ex animo labrisque junctim  
Gratamur tibi sospitem regressum,  
Et nobis, patriae, Deóque felix  
Vivas 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nestoris aetate dignissimus est, qui Nestoris ejúsque filii Pisistrati erga peregrinos & advenas humanitatem gnaviter imitatur. Vide Hom. Odyss. 3. initio.  Nestoreos precamur annos.   

Ad eundem. Ex Virgilio & Ovidio paululùm immutatis.  
FOrtunate senex, si quid mea carmina possent,  
Nulla dies unquam memori te tolleret aevo,  
Semper honos, noménque tuum, laudésque manerent,  
Et fieres illis famâ super aethera notus:  
Quid tibi deberem toto sciretur in Orbe,  
Te praesens mitem nôsset, te serior aetas,  
Nec tibi cessaret doctus benedicere lector.    

EPITOMICA M ri. HARRISONI HISTORIA.  
NAtus est Londini honestis parentibus anno nativitatis Dominicae millesimo quingentesimo quinquagesimo quinto. Denatus Cantabrigiae anno 1631, aetatis suae 76, Vicepraefecturae 20.  
Vigesimo sexto die Julii honorificè sepultus est in interiori parte Sacelli Collegii Trinitatis, ab universis ejusdem alumnis: quintóque sequentis Augusti pompa funebris celebrata est in eodem augusto Phrontisterio, quò densè et conglobatim confluxerant omnes Academici, per Bedellum ex more Academiae pridie convocati. In Aula, cujus parietes pullâ veste carmine lugubri usquequaque distinctâ induti erant, funebri epulo lauto satìs & amplo, in honorem defuncti, excepti sunt Nobiles adolescentes, Doctores & Professores, Magistríque Regentes & Non-regentes. In Sacello pariter amicto spirituales cupediae appositae sunt omnibus omnium ordinum studentibus, nec paucis oppidanis. Ibi enim duo ex Sociis justa defuncto encomia persolverunt: prior quidem doctâ disertâque concione Anglicâ in haec verba nostri Salvatoris, 
Mr Thomas Whincop S. Theologiae Baccalaureus.  Lazarus amicus noster dormit, Joan. 11.11; quibus praesenti instituto dextrè accommodatis, ostendit D. Harrisonum, ob assiduum Dei cultum exactámque Statutorum Collegii & Academiae observationem, 
De Baptismo contra Donaristas lib. 6. c. 2. Tom. 7.  inter raros & paucos excellentissimae gratiae viros esse numerandum, ut de Cypriano loquitur Augustinus: posterior autem admodum politâ prudentíque oratione Latinâ varias ejusdem laudes persecutus est. 
Mr Henricus Hall in Artibus Magist●r.   
Et laude est hic dignus, & ille, & quisquis honorâ  
Voce refert sancti quae meruêre viri.  
Sic igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honoratum videmus D. Harrisonum.  
1 Honoratum in nativitate: quae illi contigit non in obscura aliqua Ithaca, aut ignobili Arpino, sed in celeberrima florentissimi Regni Metropoli, 
* Episc. Hall Hospitali Concione in 1. Tim. 6.17. quae inscribitur, The righteous Mammon, anno 1618. ubi sic affatur Londinenses; If preaching can lift up cities unto heaven, ye are not upon earth.  omnium quae sub Coelo sunt Civitatum optimè institutâ, praestantissimisque Concionatoribus longè refertissimâ. Quod si mellito Philosopho licuit gloriari se in lucem editum Athenis, 
Platoni apud Lactant. lib. 3. cap. 19  non Thebis: multò magìs huic miti Theologo se natum Londini, non alibi. 
* Psal. 87.4. Merchant-tailors School erected chief by Richard Hills Merchant-tailor, in the year 1560. Dr Willer pagin. 1226. Synops. Papisim. Edit. ult.  Iste natus est ibi.  
2 Honoratum in pueritia & adolescentia, quas bonis moribus & literis imbuit egregia Schola Mercatorum Scissorum: ubi tam profecit, ut inter omnes condiscipulos secundas facilè teneret; ei quippe soli secundus, 
Hoc elogio ornatur Episc. Andraeus ab Episc. Mortono, in Causa Regia Epist. Dedicator. One Bishop worth many, where all most worthy. Dr Collins in his Epphata, or Defence of the Bishop of Elie, Epist. Dedicat. to King James.  qui postea evasit plurimùm suspiciendus Episcopus Wintoniensis, quo post renatas literas non extitit ingeniosior aut doctior.  
3 Honoratum in juventute: ab honoratissimo videlicet Protestantium Achille Doctore Whitakero, qui versus suos comitiales pangendi curam ei committebat, eúmque suum Poetam appellitabat.  
4 Honoratum in stata & virili aetate: in qua cooptatus est in venerabilem illum coetum selectissimorum virorum, qui novam Bibliorum Versionem Anglicanam, 
Dr Featly in the end of his commendatory Preface to the English Concordance by Cotton.  omnium quae uspiam terrarum extant correctissimam, literatissimi Regis Jacobi jussu & subsidiis adornârunt. Correctissimam autem accuratissimámque Sacri Codicis Translationem, 
Amos 6.8.  vel gloriâ Jacobi, id est, stupendo Solomonici Templi opere gloriosiorem esse affirmant eruditi. 
Bibliander, citante & suffragante Liveleo, Dedicatione Annotat. in quinque priores ex minoribus Prophetis.   
5 Honoratum in senectute: In qua, propter canonicum vivendi modum, tantopere laudatus est apud eundem eminentissimum Monarcham in Collegio hospitantem, ut regularem illum hominem, singulare Academiae ornamentum, coràm videre voluerit: In qua, ob eximiam Hebraei Graecíque idiomatis peritiam, inter primarios fuit examinatores eorum qui publicam ambiunt harum linguarum Professionem: In qua totos viginti annos summa cum integritatis & sedulitatis laude functus est Vicepraefecturâ praestantissimi Collegiorum Anglicanorum: 
Pulchrum inventum Collegiorum, & quod in Anglia magnificè usurpatur: neque crediderim in orbe terrarum simile esse, addam & fuisse. Magnae illîc opes & vectigalia: verbo vobis dicam? Vnum Oxoniense Collegium (rem inquisivi) superat vel decem nostra. Lips. Lovanii lib. 3. cap. 5.  (Anglicana autem Collegia transmarinis multùm praestare palàm agnoscunt celeberrimi Scriptores transmarini, harum rerum scientissimi) In qua plurimi factus est tum ab excellentissimo Duce Lenoxiae, praeclarissimae indolis Principe, cujus triennali institutione nobilius evasit nobilissimum hoc Asceterium: tum à variis insignibus Episcopis, maximè à nominatissimo Lincolniensi Antistite; quem omnes nôrunt esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Verba Phoenicis ad Achillem, apud Hom. Iliad 9  cujus & scientia multùm praedicat, & charitas aedificat: tum denique à Reverendis Professoribus, quos quandiu potuit diligentissimè audivit; quando prae senili infirmitate non potuit, humanissimos visitatores expertus est.  
6 Honoratum in morte: tunc enim servum suum, 
Luc. 2.29.  ut senem Simeonem, Dominus dimisit in pace: tunc eum beavit non solùm indolentiâ, 
Diodorus & Hieronymus apud Cic. lib. 2 de Finibus bonorum & malorum. Psal. 16.11. Joan. 14.8. 1. Joan. 3.2. Horat. lib. 2. Sat. 6. Nam ferè quoties audisset, citò ac nullo cruciatu defunctum quempiam, sibi & sais 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similem precabatur. Su●ton. in Augusto cap. 99 Luc. 16.22. Heb. 12.23. 2. Sam. 1.23.  quam quidam Philosophi falsò crediderunt, sed etiam visione beatificâ, quam omnes Christiani certò sciunt esse summum bonum: tunc ei concessit talem exitum, qualem Augustus, Fortunae filius, semper optaverat, facilem nimirum, & doloris expertem dissolutionem; in qua per sanctos Angelos asportata est sancta haec anima in sinum Abrahami, & aggregata spiritibus justorum perfectorum. Virtus & honos in ejus vita dilectissimi & jucundissimi gemelli fuerunt, in morte quoque non separati sunt.  
7 Honoratum in sepultura: quam non habuit in communi aliquo sepulcreto vel coemeterio, 
Psal. 26.8.  sed in loco ubi honor Dei habitat: ut quod tam diu fuerat vivum Spiritus Sancti Templum, conderetur in Sacrario jugis culcus divini, ceu spiritualis incensi, nidore fragrantissimo.  
8 Honoratum in supremo funere & exequiis: quippe in frequentissima literatorum corona eleganter veracitérque laudatum à duobus laudatis viris. 
Cic. Famil. Epist. 5.12. & 15.6. & Tuscul. 4  Talium enim Panegyricos, omnes cum Naeviano Hectore & Cicerone meritò ducunt honorificos.  
Haec si non singula, certè juncta probant haud vulgariter honoratum fuisse D. HARRISONUM: Deus enim non ità fecit omni homini, neque hunc honorem consequuntur omnes ejus Sancti. Nec dubium est quin, his lectis aut auditis, multi sint in hoc vel simile votum erupturi, Sic mihi contingat vivere, sícque mori.  
Porrò tralatitium est ac solenne Heroologis, in cujusque praestantis viri vita selectiora ejusdem Apophthegmata recensere; quia sermo est index animi, & familiares sententiae virum indicant: Ideóque subjiciendas hîc duxi crebriores istas ac celebriores in ore D. Harrisoni sententias; partim ex Scriptura, cujus peritissimus erat; partim ex sententiosissimo Poetarum Horatio, quem sapientem suum Poetam vocare solebat, desumptas.  
In monte Domini providebitur. 
Gen. 22.14.   
A Te sunt omnia, Domine, 
1. Chro. 29.14  & ex manu tua dedimus Tibi.  

Psal. 127.2.  Dat dilecto suo somnum.  

Eccles 7.2.  Melius est ire in domum luctus, quàm ire ín domum convivii: eò quod in illa est finis omnium hominum; qui autem vivit, reponit illud in corde suo.  

Esa. 49.23.  Et Reges erunt nutritii tui, & Reginae eorum nutrices tuae.  

Rom. 12.3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

Hor. Carm. lib. 1. Od. 11. Idem lib. 2. Od. 10. — dum loquimur, fugerit invida Aetas—  
Sperat infestis, metuit secundis  
Alteram sortem bene praeparatum  
Pectus—  

Ibid. Od. 15.  Privatus illis census erat brevis,  
Commune magnum—  

Lib. 4. Od. 7.  Immortalia nè speres monet annus, & almum Quae rapit hora diem.  
Frigora mitescunt Zephyris: ver proterit aestas, Interitura simul  
Pomifer autumnus fruges effuderit: & mox Bruma recurrit iners.  
Sed & hoc distichum frequenter recitabat, 
Nobile lingua bonum quae novit tempore fari,  
Et quae non novit nobile lingua malum.  Alludens videlicet ad lepidum & notum Aesopi factum, 
In vita Aesopi.  quo docere voluit bonas hominum linguas esse valde bonas, malas valde malas: sicuti legimus de ficubus Jeremiae, & interpretationibus Origenis; 
Jer. 24.3. Cassiod. lib. De Divinis Lection c. 1.  quo, ubi bene, nemo meliùs; ubi malè, nemo pejús.  
De bonitate autem vel malitia linguae verba facere, quem magìs decuit quàm venerabilem hunc senem? 
Neminem vituperare, laudare bonos, Virgilius solebat, & hic noster. Tit. 3.2. Eos etiam qui non indigent clementia ullius, nihil magìs quàm lentias decet. Atque ego optimum & emendatissimum existimo qui caeteris ità ignoscit, tanquam ipse quotidie peccet: ità peccatis abstinet, tanquam nemini ignoscat. Plin. lib. 8. epist. 22.  Nam adeò temperantis & fraenatae linguae vir extitit, ut Apostolicum illud (si quis alius sui temporis & loci) constanter obseruârit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nullius famam laedere: quamuìs ipse esset integer vitae scelerísque purus, atque adeò justis aliorum censuris minimè obnoxius. Quae sanè virtus eò majorem debet illi conciliare honorem, quò difficilior est, & rarior temper & ubique fuit, ut Hieronymus queritur his verbis: Pauci admodum sunt qui huic vitio renuncient; raróque invenies qui ità vitam suam irreprehensibilem exhibere velint, ut non libenter reprehendant alienam: tantáque hujus mali libido mentes hominum invasit, 
Hieron. Epist. ad Celantiam.  ut etiam qui procul ab aliis vitiis recesserunt, in istud tamen quasi in extremum Diaboli laqueum incidant.  
Cùm igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Harrisonus de nemine vivus malè locutus sit, nemo de eo mortuo non bene loquatur. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Mac. 3.7.  Sit ejus recordatio, ut Judae Maccabaei, apud omnes posteros in benedictionem. Impleatur in eo quod divinus & humanus Vates pridem cecinerunt, 
In memoria perpetua erit justus. 
Psal. 112.6. Horat. Carm. lib. 4. od. 8.   
Dignum laude virum Musa vetat mori.   
FINIS.