care was violently to pursue their Pastour who having escaped his bloudy hands he began to vex and worrie the flock It is the bloud 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 bottomlesse pit chiefly seeks to take away By how much therefore the Ministers of Christ are hated and hunted in persecution above all other professours of the truth by so much also they are to be received and respected above all other persecuted professours 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 then 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 poore 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 readie to be killed for speaking boldly and disputing for Christ How worthy of that golden mouth is this note of Chrysostome When Paul saith of Phebe Rom. 16.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hom. 30. in Rom. She hath been a succourer of many and of my self also What is this SELF ALSO but of my self 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 Could either King Edward the sixth have better shewed his Christian hospitalitie then by making more of Bucer and Fagius then of other Dutchmen fled into his Kingdome Or George Anhalt Prince of Ascania then by lodging and preserving many learned Divines especially that great Philip Melanchthon during the tempestuous civil warres of Germanie Or the Church of Scotland Ad Gallica usque gentis Ministrâ—s Geneva Religionis causâ non ità pridem exulantes Scoticarum Ecclesiarum beneficentia redundavit Beza Epist ad Regem Jacobum praefixa Iconibus Virorum Illustrium then by sending a liberall collection to the French Ministers exiled at Geneva CHAP. VI. The Subject of hospitalitie AS the Object so the Subject of hospitality is fourefold comprehending foure sorts of Persons of whom it is required Bishops and Prelates of the Church Other inferiour Ministers Rich Lay-men and Women Poore Lay-men and Women First Bishops and Prelates of the Church For Saint Paul 1. Tim. 3.2 expressely requireth of a Bishop that he be given to hospitalitie And Tit. 1.8 shewing what vices a Bishop ought chiefly to eschue and what vertues to pursue the first vertue 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 enjoyned to him that will be a Bishop for if all desire to heare 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 transeuntibuâ— Quod nisi fecissem Episcopus inhumanus dicerer Aug. Serm. 1. De vita communi clericorum suorum Tom. 10. I attained unto the Bishoprick and saw that a Bishop must needs shew humanitie to all comers and passengers Therefore Theodoret did stirre up by commendatorie letters sundry Bishops of the East to refresh the bowels of the Saints whom the winde of persecution had blowen thither from the West and Saint Gregory likewise did exhort all the Bishops of Illyricum to receive kindely 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 Emperours injunction Lib. 12. Epist 6 And having heard that one Florentinus Archdeacon of Ancona was chosen to the Bishoprick of the same Church he earnestly desired the Visitor of that See and his brother too to hinder his Consecration if the disgracefull reports of his niggardlinesse 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 farre necessary to Bishops that they which are not given to it are justly kept from that promotion Of which vertue so essentiall to their Office Bishops have been put in minde from time to time by * Concil Carthagin 4. can 14. Vt 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. Vt peregrini pauperes convivae sint Episcoporum Concil Meldense can 28. Vt 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 Councels especially by that of Paris in the yeare 829 and that of Oxford 1222. The former hath these words among many others to this purpose Sith hospitalitie shall be rewarded in the dreadfull day of judgement by that eternall 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 ought to guide others by their sayings and doings unto eternall life should be altogether given to it laying aside that pestilent covetousnesse and every other occasion whatsoever And therefore the Bishops must do their utmost endeavour that when they preach hospitalitie to their flock they practise it themselves first of all that so they may shew 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 Councel we ordain that every Prelate according to the Apostles injunction be given to hospitalitie For in ancient times all the Church-goods or spirituall revenues were divided into 4 parts The first whereof was for the Bishop the second for his Clergie the third for the poore the fourth for the mending and repairing of Churches
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 Christs 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 curiositie For God hath recommended them as his own strangers and given a speciall 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 mercifull to his people that albeit he most justly c Levit. 26.33 Deut. 28.64 drives them out of their native countrey for their wickednesse and ingratitude yet he will have them to be kindely used and entertained by those nations amongst whom he scatters them Because the adversaries which God stirres up to his Church do not vex her to that end that Gods glory may be thus revenged and mens sinfulnesse deservedly punished but onely to feed their own covetous and cruel disposition For they be like horsleaches which suck bloud greedily not to ease or cleanse the patient but to satisfie their bloudy thirst As then at other times persecuted and weather-beaten 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 kinde 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 Combate 1.3 degenerated from the zeal and holinesse of their ancestours and have kindled the fire of Gods 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 onely 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 Gods 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 Poperie 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 justifie them by their farre greater abominations in every kinde it being also most true of all other sinnes 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 chiefly 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 faithfull saying or summe of the Gospel in Saint Paul worthy of all acceptation and kinde entertainment and the truest object of hospitality For in the persecution of any Church the Pastor thereof hath alwayes 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 beares a dram of persecution and I suffer not a pound may every true Pastor truly say All the bearers of Gods Ark passe first through this Jordan and the preachers of Christs crosse 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 Gnosticks and Valentinians and S. Austin ferretted by the Donatists and Circumcellions The tyrannicall 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 quà m 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 Emperour saith that being from a Catholick turned Arrian he did in a manner deprive the whole Church of Christ of Orthodox Pastours And to come to the Pastours Professours 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 yeare of our Lord 1562 the citie of Rouen being taken from the Protestants poore 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 yeare 1602 came stealing in upon the walls of Geneva to surprize it if they should have gone on to the height of their hopes all the men of the citie had been put to the sword onely Reverend Beza being then 83 yeares 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 Gods people began at his Sanctuarie 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 Pastour of the Reformed Church of Paris in a letter to his flock D. Moulin Epist Dedicat. of his Christian combate Anno 1626. Apologie for the Reformed Churches of France pag. 14. And in another Province when the Cardinal of Sourdis came furiously rushing upon a troop of harmlesse souls which were going many miles to heare a Sermon his first
Pauper non habet divitias prodigus non habebit a poore man hath no riches a prodigal shall have none And therefore the Cynicall Philosopher was provident and wittie when begging but half a peny from other men he did beg ten groats at once from a prodigal unthrift who marvelling at that and asking 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 almes at thy hands It is like the seven yeares of plenty were not confined to Egypt B. Hall Contemp book 3. In Joseph other Countries adjoyning were no lesse fruitfull yet in the seven yeares of famine Egypt had corn when they wanted See the difference betwixt a wise prudent frugalitie and a vain ignorant expence of the benefits of God The sparing hand is both full and beneficiall whereas the lavish is not onely empty but injurious Seeing then frugality and saving be so great a help to good house-keeping and a preserver of reall hospitality let it remove all lets and hinderances of the same let it be used as a razor of all wicked and superfluous and as a rule of all good and necessary expences let it quite shave and cut off all expences about surfetting and drunkennesse harlotrie and wantonnesse and other debaucht 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 lawfull 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 studio 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 Morâ—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 doores 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-beggers for like the barren figtree in the Gospel Mark 11.13 they are seen a farre off and promise good relief to the hungry passenger but let him come to them he shall finde at the best many goodly leaves of complemental 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 Pâ—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 reall hospitalitie or if haply he findes any it is like that of the Indian figtree no bigger then a bean though the leaves be as broad as a target nothing in comparison of that which was expected and justly lookt for by the outward shew In the Old Testament the great ones are oft reproved for their vain and ambitious wastfulnesse in this kinde 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 yvorie 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 hoste for I will smite the winter house with the summer house and the houses of yvorie shall perish and the great houses shall have an end saith the Lord Amos 3.15 So displeasing to God is mans prodigality and profusenesse 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 spirituall manuring of Christians In cultum Christi culturam Christiani are they not worthy of a sharp check and censure that professe themselves to be Christians and yet dare change their ancestours liberality upon Christs 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 Nebuchadnezzars punishment never to be from beasts Among the Heathen Romanes they were infamous for prodigalitie Prodigi dicuntur qui venationum apparatu pecunias profundunt Cic. Offic 2. that spent too much money about the instruments of hunting Thirdly Bodily exercises and recreations as shooting bowling playing at tenis and such like honest and healthfull sports wherein many a man doth sometimes farre 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 summe of money which they play for be not great in it self Secondly that it be not greater then 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 mutuall 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 liberall withall 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. Saviours time they that wore soft clothing were in Kings houses and
becoming himself a stranger in the land of Egypt Secondly Matth. 8.10 13 Luke 17.18 19 He did in his riper yeares grant the requests relieve the wants and extoll the faith and thankfulnesse 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 shewed on a stranger Fourthly Matth. 25.35.40 43 45. He did account that kindenesse to be done or denied to himself which was done or denied to his stranger Fiftly He did appeare in the form and habite 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 Bithynia So that it is not for nothing that Synesius stiles our onely 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 then an other man For being out of his own countrey and farre 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 Prophets 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 mans defence or patronage since I do not sojourn in a strange land but inhabite my countrey and live with my kinsfolks as a learned Expositour 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 lesse slighted and neglected among them then 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 historie 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 shew that his thoughts are not our thoughts Esa 55.8 neither our wayes his wayes 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 fatherlesse and widow These names lie open to Gods acceptation as much as to mens 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 Wo unto the world because of offences so I may say here Wo 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 dresse our selves by and as guides to lead us into every good dutie Examples of goodnesse allure men of gracious inclination to resemble to equall and to out go them as our Apostle testifies 2. Cor. 9.2 that very many Macedonians were stirred up and provoked to a liberall contribution for the poore Saints at Jerusalem by the forwardnesse and zeal of the Corinthians and Saint Austin confesseth that the examples of Gods servants did burn and consume his own luke-warmnesse 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 shewed before by varietie 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 darknesse by the late Reformers All which generall Ages and Periods of the Church have been so plentifull 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 Authour writes thus of the three first As
many in the Scriptures as have obtained witnesse that they were true godly men have been exact observers of that humanity which is due to strangers And touching the fourth Age it appeares out of foure sufficient witnesses Justin Martyr Tertullian Nazianzen and Sozomen that it was then as commonly practised as any other vertue whatsoever For Justin saith that it was the custome of his time to divide all the almes and charitable exhibitions of Christians as well among needy strangers as among the poore of the countrey And Tertullian also writes that the three marks of the Christians of his time were Tert. De Praescript adversus Haereticos cap. 20. Communicatio pacis appellatio fraternitatis contesseratio hospitalitatis Which contesseration of hospitality signifies in his dialect an acknowledgement of some privie 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. Invectivâ in Julianum that Apostate Emperour 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 Paganisme But none of the ancient Writers that I know is so plentifull and punctuall for the proof of this point as Sozomen in his Ecclesiasticall Historie Sozom. lib. 5. cap. 15. where he sheweth how Julian did apishly imitate the good works of Christians to set up Ethnicisme and recites his letter to Arsacius the High-priest of Galatia written after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us consider by what means the Christian Religion is increased and we shall finde them to be these three Their kindenesse to strangers their care of burying the dead and their comelinesse 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 onely 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 Jonas num 5. Epist ad Alber. Archiepisc Cardin. Mogunt Epist lib. 12. As for Monks and Collegiate Men they were likewise given to this vertue as Cassian testifies of them all in generall and S. Hierome of his own Society in particular And when in processe of time they began to be therein negligent and niggardly divers Councels took notice of it and by expresse Canons charged them to repractise it Finally That this fifth and last Age of the Church wants no examples of godly men given to hospitalitie is avouched by a great Prelate yet living and thus writing Albeit the common sort of people be unkinde 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 blessednesse that their countrey should not onely be a Temple to serve God for themselves but also an harbour for the weather-beaten a Sanctuary to the stranger wherein he may honour the true God and remembring 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 blinde Bayards all shamelesse and ignorant Friers were furiously bent 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 vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Odyss ζ v. 121. and ν v. 202. Quibus arte benigna E meliore luto Dominus praecordia finxit Juven Sat. 14. Vt non praestet fides quod praestitit infidelita Hieron holding it no more needfull in the pulpit presse and practice then 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 vertue they shall rise up in judgement against us and shall condemne us for our backwardnes For the first in knowledge should not be last in practice the children of grace should not be out-gone by the sonnes of nature and the ground that is well manured should yeeld more fruit then that which is neglected As in the dayes of Christs abode upon earth Luk. 7.9 it was no small disgrace for the Israelites to have a Centurion exceed them in beleeving 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 countrey soever they be born The Turks likewise at this day affect the praise of being hospital Leunclav Hist Musulman lib. 18. for they have divers wel-rented houses built by their Emperours for the relief of strangers and travellers and a sect of Monks that live in cities using hospitalitie And the African Heathen in the kingdome of Marocco are so given to this vertue that no stranger Purch Pilgr Tom. 2. p. 769. be he never so mean shall want friendly entertainment among them but is alwayes honourably accepted of Yea Page 825. so great and surpassing is their liberalitie 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 quà m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel inhospitalem vocari Neither is it of late onely that Infidels and Idolaters are herein commendable for hospitalitie is a catholick vertue 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 infamie was more detestable with them then to be called
and Chappels And that first fourth part allotted to the Bishop was not onely to maintain himself and his familie withall but also to redeem the captives and to entertain strangers and foreiners as appeares by sundrie 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 cites a Decree of the sixth generall Councel held at Constantinople about the yeare 681 whereby the Fathers of that Synod do confirm and ratifie that foresaid distribution of Ecclesiasticall revenues as being alreadie made by their ancestours And as all Bishops should alwayes be so many of them have been in many ages given to hospitality For Saint Cyprian writing to the Clergie of his Dioces 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 poore yea and to afford unto strangers some means out of his own share and rent if there were needie ones among them And Saint Austin reports in his Confessions that when he travelled into Italie and came to Millan 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 continuall hospitalitie The like commendation Palladius gives to Saint Chrysostome 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 Councel held at Chalcedon in the yeare 454 Bassianus Bishop of Ephesus accused to be an unworthy Bishop and unlawfully promoted to so eminent a dignitie 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 vertue and by name Archbishop Whitegift sometimes a worthy Master of this Colledge the space of ten yeares is famous for all kindes of hospitalitie For besides his costly Hospitall at Croydon and continuall entertaining of supervenient strangers of this countrey he was so bountifull 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 Inferiour Ministers For as Saint Paul exhorts Bishops Tit. 2.7 to shew themselves in all things the patterns of good works So S. Peter would have all inferiour Pastours to be ensamples to the flock 1. Pet. 5.3 And the Fathers of the Councel of Antioch approved by the sixt Generall 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 mirrour of all vertues and exemplifie in himself what he prescribes to others Otherwise he is like to have Mercuries statue for his fittest Embleme and no better successe then 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 mens 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 hospitalitie 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 shew because they should give entertainment and shew hospitalitie 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 viduâ— 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. Vt hospitalitatem Presbyteri ante omnia diligant ut peregrinorum curâ—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 Councels 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. Vt curam pauperum peregrinorum Presbyter habeat hósque ad prandium suum quotidie juxta possibilitatem conâ—â—cet eÃsque hospitium competenter tribuat Herardus Archiepiscop Turonensis hanc virtutem omnibus suae Parochiae vel Provinciae Sacerdotibus Clericis imperat capitulo 18 anno 858. Diocesans charged to compell them Therefore S. Hierome exhorted Nepotian d Mensulam tuam pauperes peregrini cum illis Christus convivanoverit Ep. ad Nepot to entertain at his table the poore and strangers and with them Christ himself And Musculus was wont to shew great kindnesse and beneficence to the poore specially to foreiners and Martin Bucer was so ready to entertain strangers chiefly strangers by constraint and for the Gospels sake that his house seemed to be an Inne while he lived at Strasbourg as e Pet. Martyr Epist ad fideles Ecclesiae Lucensis Peter Martyr an eye-witnesse doth bear him record Memorable also to this purpose is the example of Calvin f Ipsa à quo potuit virtutem discere virtus Beza