CHAP. I. The Introduction and opening of the Text. ROM. 12.13 . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — given to hospitalitie .

THere be two kindes 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 onely in preserving their bodies with food and raiment ; but also , and most chiefly , in adorning their souls with godlinesse and good manners , as * * In a Latine Treatise intituled Votum Davidis , seu officium boni magistratûs & patris-familiâs . elswhere I have shewed . The latter hath divers parts and parcels , all which I purpose to prosecute in this place . For though I had rather any man should do it then my self , Cicer. Epist. Fam. 5.12 . Quid , non per qu●m , accipias attende . Aug. Tract. 5. in Evan. Joan. yet my self rather then none at all , as the Oratour 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 , Slightnesse , commonnesse , and unseasonablenesse . For this matter is not so mean , that one may say of it as Saul said of his tribe and familie , 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 Chrysostome writes of fasting , In the troop of morall vertues it hath the lowest rank . For hospitalitie is called by Sozomen , A sure token of a most vertuous minde ; by Lactantius , A principall vertue ; 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 dayes hath been written of this subject , that I may truely 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 poore zeal , a vertue so high in Gods books , could never be so much beholding to mens writings as to obtain a just Treatise , which hath been the lot of many particular vertues of inferiour worth ; a plain signe 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 publick and nationall calamities , as warre , famine , and pestilence , but especially the time of troubles and persecutions for the truth , makes the treating of this Argument seasonable and needfull . 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 stiles her , Adversus Judaeos cap. 9. & advers. Marcionem lib. 3. cap. 13. and raising against them a fourth persecution under the Emperour M. Aurelius Antoninus about the yeare 172 ; Melito , a learned Bishop of Sardis in Asia , wrote a book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereof nothing now remains but the title , and mention in the Church-historie of Eusebius , Euseb. lib. 4. cap. 25. and in Hieromes catalogue of Ecclesiasticall Writers . Some 200 yeares after , the Catholicks being driven out of their houses by the furious Arrians under the Emperour Valens ; Saint Austin in Africa , S. Ambrose in Italy , and S. Chrysostome in Greece made sermons and homilies of hospitality , preserved to this day among their other Works . Finally , in the yeare 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 hospitalitie : and his countriman Lavater preaching and pressing this vertue 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 warres were made by Antichrist against the faithfull , and many forsaken of their own were cast out into banishment .

In imitation therefore of so many and so worthy patterns and presidents , I have thought it seasonable and fruitfull to take this matter in hand ; considering that within these ten or twelve yeares last past , it hath been given again unto Papal Rome to exercise the power of the Pagan , Revel. 13.7 . to make warre with the saints , and to overcome them : and that thereupon from severall parts of Christendome 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 hospitalitie : wherein the Apostle speaks as Menelaus in Homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iliad . 3. Heb. 13.2 . Few words , but very fit , expresse , emphaticall , and significant . For he saith not here as elswhere , Be not forgetfull to entertain strangers : nor as S. Peter , 1. Pet. 4.9 . Vse hospitality without grudging : but , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Be given to hospitalitie . He said not exercising , but pursuing hospitality , as Chrysostome 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 , Blesse 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 , then 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 hospitalitie : Doctour Curll , the now Reverend Bishop of Bath and Wels. Serm. on Hebr. 12.14 page 5. Parr . on Rom. 12.13 . for this kinde 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 kisse . In the two former acceptions it is here to be understood . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also three things ; An hoste , a guest , and a stranger . And a stranger put without any addition is taken five wayes in Scripture , First , for any other man besides our selves , Proverbs 6.1 . and 14.10 . and 27.2 . Secondly , for one that is no kinne to us , either by bloud , or by alliance and affinity ; that is , neither of ours , nor of our childrens houshold and familie , Proverbs 5.10 . Matth. 17.25 . Thirdly , for a whore and harlot , Proverbs 5.20 , and 7.5 . Fourthly , for a forein enemy , Psal. 18.45 . Hos. 7.9 . Fifthly , for an outlandish man , and one that cometh from another countrey or nation , Matth. 27.7 . and 3 John 5. In this last sense it is taken in this Text , and in all places where hospitalitie 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 countrey , that is of their own nation .

This exhortation then hath two parts ; An act or action , and the object thereof : both affording this doctrine or proposition ,

Christians must be given to hospitalitie . 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 Timothie to follow after righteousnesse , and the Corinthians to follow after charity : So doth he exhort here the Romanes to follow after hospitalitie . Which vertue is also by S. Peter commanded to the beleeving Jews , and by Saint John commended in Gaius and Demetrius , and the contrarie vice blamed and reproved in Diotrephes .

But for the better handling of this excellent vertue , so oft pressed and patterned in the holy Scriptures and in the Fathers , seven things are to be considered ; The Nature of it , the Kindes of it , the Parts of it , the Persons to whom it must be shewed , the Persons of whom it is required , the Means to practise it , and the Motives or Inducements to it . All which are comprized within these two verses : Quid , Quotuplex , Partes , Quibus , A Quibus , illicò dicas , Accedant Mediis , Quae Moveant : satìs est .

CHAP. II. The Nature and Kindes of hospitalitie .

FIrst , The Nature of it : What it is . Hospitalitie is either falsly so called , or truly so called . Hospitalitie falsly so called is the keeping of a good table ; at which seldome 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 hospitalitie , though it be commonly graced with that title , but it is good fellowship or some such like thing , as learned Expositors averre . An ancient Philosopher said , that the riches of many great house-keepers are like figs growing on the brim of a deep downfall : for as crows , and not men , fare 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 , Esaus , Ismaëls , and those devouring Dromedaries , their followers , is a mock-chimney , or rather poison of hospitality .

Hospitalitie 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 kindenesse , specially the feasting of mean neighbours , the relieving of the poore , and the entertaining of honest guests and travellers of the same countrey . Thus it is taken by King James in that punctuall 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 hospitalitie to build houses for the blinde and maimed , the aged and decrepit , for poore widows and young orphanes , 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 poore of the countrey . It was hospitalitie 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 divers kindes of victuals for him and for the people that were with him hungry , and weary , and thirsty in the wildernesse : when Job did not eat his morsel alone , Job 31.17 , 19 , 20. but made the fatherlesse eat thereof , and warmed the poore with the fleece of his sheep : Esther 9.22 . when the Israelites in their feasts and good dayes sent gifts to the poore , 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 kinde 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 hoste , 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 poore , the maimed , the lame , the blinde : 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 poore , for call the poore rather then 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 then 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 lawfull in it self , and sometimes commendable and expedient , yet it is no true triall , 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 sonnes 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 Governours and Consuls of Millan : but alwayes with this proviso , that we be not disabled by them from being bountifull to the poore and needy : whom if we remember effectually , and to some purpose at such times , then 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 wel-doing : the former being the fountain and foundation of the latter , and the latter the stream and demonstration of the former . Both these are comprized in the definition which Clemens of Alexandria gives of this vertue : Hospitality ( saith he ) is an art of wel-using strangers .

And touching the Kindes : This exactly so called hospitalitie is either mercenarie , or gratuitous : mercenarie , when a stranger is kindely and courteously used for his money ; when one makes him pay no more , but rather lesse , 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 humanitie , or of mercy : of magnificence , when a stranger of note and abilitie is entertained with pomp and state : of friendship , when a stranger of acquaintance is familiarly entertained : of humanitie , when a foreiner that comes to see places , and being a stranger is in courtesie invited : of mercy , when a poore 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 Romanes to distribute to the necessities of the Saints , lest thereupon any man should think to have sufficiently discharged his dutie , if he did good to his countrymen and fellow-citizens , he therefore addes 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 faithfull .

Which mercifull hospitalitie ( 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 . Praecept . A benevolence and liberality shewed unto strangers ) is again twofold ; Publick and Private . Publick hospitalitie belongs to free Princes and Magistrates : Private , to subjects and private persons .

CHAP. III. The Parts of publick hospitalitie .

THe Parts of publick hospitalitie are chiefly foure . 1. To suffer stangers to come into the land and countrey . 2. To defend them by good laws from injuries and wrongs . 3. To give them leave to exercise their lawfull 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 countrey . 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. offic. 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 wilde beast doth not expell another , and should one man exclude another ? It is an inhumane part for any Prince or Magistrate , to forbid strangers the coming or abiding in his Dominions ; and so inhumane , that Christs disciples thought the Samaritanes unworthy to live , for not receiving him into a village of theirs , Luk. 9.52 , 53. And the Lacedemonians have been branded with the nickname of a a Alex. ab Alex. Genial . dier. lib. 4. cap. 10. Dirinoxeni , b 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 passe at all times through their countrey , but onely to come at some great feasts and publick solemnities . The c 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 Ambassadours and slaves , should enter the Kingdome : and if a stranger steal into the countrey , d d Pag. 390. 399 they permit him not to return . But much more blamable is that custome among the e e Pag. 443. Tartarians , to suffer no stranger to come within the Realm ; if any do , the same to be made bond-slave to him that first takes him , except such merchants and others as have the Tartar Bull or Pasport about them .

When the Israelites possessed Canaan , strangers might come among them by Gods appointment ; whether they desired but to passe through the land , or to sojourn there for a while , till the businesse 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 Kingdome , permitted them to abide there still at their pleasure . Neither did the Governours of Bethlehem hinder Ruth the Moabitesse from coming to , or dwelling in their citie .

And this first part of publick hospitalitie hath been shewed 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 countrey , 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 naturall 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 countrey , 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 , then 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 safetie of foreiners by these expresse Statutes :

Thou shalt neither vex a stranger , nor oppresse 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 neare to you to judgement , and I will be a swift witnesse 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 carefull in this point , that having given leave to Isaac and Rebekah to sojourn in his kingdome , he forbad all his subjects , under pain of death , Gen. 26.11 . so much as to touch them , by way of offering thereby the least injurie or wrong , as that kinde of speaking is also taken Ruth 2.9 . Psal. 105.15 . Zech. 2.8 . And King Pippin , father to Charles the Great , and stiled 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 , &c. In Synod . Meten . can. 4. anno 753. should be fined a certain summe of money ; one half whereof should be carried to the Kings 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 inhumanitie would not impart to others . And the first Duke of Wirtemberg , commonly called The good Duke Eberhard , gave expresse charge and command in all the parts of his Dominions , Camerar . in vita Melanchr . l. 3. that strangers and passengers should be kindely received , and used without any fraud or violence . And K. James gave this precept in Scotland to his eldest sonne 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 lawfull callings , and to advance the ablest of them to some place of preferment . Thus courteous Pharaoh not onely suffered Josephs brethren to professe and exercise their pastorall occupation and shepherds calling in his Kingdome , but also spake to Joseph concerning them on this gracious manner : If thou knowest any man of activity among them , then make them rulers over my cattell . 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 warres , and gave him opportunity to exercise his skill and courage in Martiall 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 depresse 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 publick government of a Common-wealth , and advance them unto great offices & places of importance , I leave to Statesmen and Historians to discusse and discourse , unwilling to meddle with these matters that are too high for me . Onely I will here produce this short decision of a godly and well deserving Divine : Doctour Willet on Dan. 6. quaest. 6. Though it ordinarily be more safe for such Governours 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 countrey : yet it is better to appoint a stranger , when as there are any singular and extraordinarie parts of wisdome & integrity in such an one , as there was in Joseph , Daniel , Mordecai , more then is to be found in any other . But to preferre able strangers unto any Scholar-like employment , and other places of an inferiour nature , especially in time of warre and persecution , is a thing no lesse common then 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 finde that many of them have been Pastours and Professours in forein countries , though there were oft-times 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 Gods gifts in any man to perish unprofitably under these pretences .

Fourthly , to procure the relief of those that are in want and necessitie . For in that ancient and most wisely governed Common-wealth of the Jews , besides that generall law , Levit. 25.35 . If thy brother be waxen poore and fallen in decay with thee , then 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 poore and the stranger ; to wit , three things out of every corn-field in Israel . First , a corner of the field , Secondly , the gleanings , 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 yeare , Deut. 14.29 . and 26.12 . And that such laws as these do still binde and oblige Christians , Quatenus humanitatem aliquam suadent in egentes , viatores , & peregrinos . so farre forth as they require some humanity to the poore , to travellers , and to strangers , is the glosse of the learned Jesuite 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 onely the potent Commonwealth of Berna is very bountifull and charitable to poore strangers and passengers , as Aretius reports in his Common-places of liberalitie , and collection for the poore ; but also the poore citie of Geneva hath a treasurie for the relief of needie strangers , as Beza tells us in the life of Calvin . And K. Edward the sixth , Qu. Elisabeth , and her Royall Successours have divers 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 poore strangers of the countrey , and sent every yeare little lesse to forein Churches without the Realm .