A philosophicall discourse, entituled, The anatomie of the minde. Nevvlie made and set forth by T.R.

¶Of Hospitalitie. Cap. 41.

AS the Naturall and Ciuill fréend∣ships had their partes,* 1.1 so hath this Hospitalitie hers. For the lerned diuide this fréendship this hospitalitie into foure partes. Wherof one they call a glorious entertainment of men, onely to be well thought of: another is a couetous kinde of Hospitalitie, only for y^e penny: the third is a curteo{us} receiuīg either of our fréend{is}▪ or straungers: the last is a religious en∣tertainment of all such as truly without hypocrisie serue God.* 1.2 The first is a glori¦ous (altogither a vicious) Hospitalitie of the whiche Tullie maketh mention in this sort:* 1.3 Hospitalitie is wel cōmēded of Theophrastus. For it is a glorious thīg to haue the houses of noble men open, for noble gests to enter. If he had said it had béen a glorious thing that noble mennes houses should be a receptacle and place of

reléef vnto poor men oppressed with mise∣ries, he had spoken very wel, but saying they should be opē to noble men, suche as thēselues are, he seemeth to breke y^e pre∣cept{is} of Iustice. For hospitalitie should be only for the releef of suche as are pinched with pouertie, which noble men are not troubled with: for in any place they may haue to their desire all things. Again a iust mā wil doo nothing but y^t which is a benefit: but it is no benefit, which is doon in hope to be wel rewarded afterwards. As they doo intertain men because thēsel¦ues at their plesure may haue the like at their hāds, whom they haue so wel enter¦tained. So y^t this kinde of hospitalitie is nether good because it is not towards thē which indeed should be releued, neither is it a benefit,* 1.4 because they which are enter¦tained are bound to requite y^e same with the like:* 1.5 & therfore it is muche to be dis∣praised as Lactātius also affirmeth. The secōd is a couetous, a kinde of Hospitali∣tie only for lucre, not for any looue at all. And such are Tauerners, Inholders, and such like, which receiue men onely for profit.

This kinde of Hospitalitie in some respect is good & necessary. For notwith¦standing

their vnsatiable desire of world¦ly goods, which they haue that keep them, yet cannot trauailers and straungers be without them: but do reioice that for mo∣ney they may haue meat and rest to re∣leeue them selues. The third is a curte∣ous Hospitalitie,* 1.6 and is deuided into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & I 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as the Gréeks doo say) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a kinde of Hospita∣litie, when men doo receiue straungers only for curtesie and good wil, not for any hope of praise or desire of profit. Of this dooth Massurius Sabinus make mention where he saith,* 1.7 that the manner was a∣mong the ancient, that y^e first place was giuen alwais to the Magistrate, the se∣cond to a straunger, the third to clients, the fourth to kinsemen, the fift to neigh∣bors, and therby it appéereth that straun¦gers were muche made of, & louingly in treated. Caesar in his Commentaries dooth muche commend the Germans for their curtesie towards Alians and straū∣gers,* 1.8 & he saith it was not onely a moste horrible thing estéemed of thē to molest a straunger, but also shewed thē selues de∣fenders of them, frō all such as did perse∣cute and would plague them. And more∣ouer he reporteth that not onely in suche

manner they did showe them selues to∣wards them, but also would cherish them with meat, drink, clothing, and lodging. This kinde of Hospitalitie to Kings and princes hath brought much glory & migh¦tely confirmed Fréendship. The cur∣tesie of the greater Scipio towards Ma∣ssinissa King of the Numidians,* 1.9 brought such profit to the Romans, as he of some writers is called a third preseruer of the citie of Rome from destruction, and ther∣fore is ioined companion with elder and yunger Scipio. Which he did because of the great fréendship that he foūd at their hand{is}, béeing a straūger at Rome. But yet many béeing loouingly entertained in straung contries haue required those of whome they were welcōmed, in most villanous maner.* 1.10 T. Sempronius Gra∣chus, withall his armie were betraied in to the hands of their enemies the Car∣thagians, which put them to death, by the meanes of on Flauius, whome Sempro∣nius had so much made of.* 1.11 And therfore great care ought to be had, whom we in∣tertain and shew curtesie vnto. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is an Hospitalitie which pri∣uate persons, & neighbors haue 〈◊〉〈◊〉 them selues, when 〈…〉〈…〉

make mery with another. A thing very commendable and increaseth much loue among them.* 1.12 The last is Religious, by whiche Christians receiue such as pro∣fesse true religion, or els are persecuted for the same. In this Hospitalitie are to be considered foure things, the causes, the partes, the rewards, and the punishment of such as estéeme not the same hospitali∣tie. The causes are foure, first the com∣maundement of God,* 1.13 as in S. Paules E∣pistle to y^e Hebrues it is commaunded by the spirit of God, y^t we should not be for∣getful of Hospitalitie. The second is cha∣ritie,* 1.14 by whiche all men, especially Chri∣stians are linked and bound in consciēce to reléeue eche others necessitie. The third is the fickle estate of mankinde. No man hath a continuall assurance of any thing, and therfore because we may be as they are, we should helpe them béeing from their fréends in a straunge contrie.

The last is, because we must of necessi∣tie. For hee that receiueth them, recei¦ueth Christe: and he whiche careth not for them whome he dooth sée, how can he looue him whome he dooth not see?* 1.15 The partes are thrée: loouingly to inuite, cur∣teously to intreate, and quietly to suffer them to departe. Which may be gathe∣red

out of Genesis,* 1.16 wher Abraham doth desire those straūgers which were come vnto him, y^t if he had found fauor in their sight, they would not leaue him but go with him to his house and rest them sel∣ues: and so did Lot. The rewards of such hospitalitie are meruelous great.* 1.17 Christe saith, y^t whosoeuer receiues a iust man in the name of a iust man, shall receiue the reward of a iust man. And in the lxi. psalme it is th{us} writtē. Blessed is he that hath compassion vpon the poor and néedy for in the dreadful day the Lord shall de∣liuer him. And truly this hospitalitie in the sight of God is so precio{us} a thing, that he which dooth giue but a cup of colde wa¦ter in his name, shall not go vnrewar∣ded. We sée y^t Abraham thinking he had receued a mā, receued God him self.* 1.18 And Lot receiued Angels in y^e shape of men. And who cā tel (saith Ambrose) whether he welcome Christe or no, when he ma∣keth much of straungers? Now see what benefit comes of this hospitalitie besides that which we haue alredy spokē of. Lot for his hospitalitiescaped y^e fire of Sodom and Gomorra.* 1.19 Rahab for her hospitality was preserued with all hers frō death & destructiō.* 1.20 Elias restored frō death to life the sonne of her whiche had lodged him.* 1.21

But what should I spend many woords? This christian Hospitalitie is twise re∣warded, in this world and in the worlde- to come.* 1.22 The punishment for contempt héerof is eternall pain in the lake which burneth for euer with fire & brimstone.

Christ saith, he that receiueth not you receiueth not me. And S. Iames writeth that he shall haue iudgement without mercie, which is void of mercie. And ther¦fore let vs take heed lest if we be negli∣gent or carelesse in receiuing such straun¦gers, that after this life the kingdome of God (a receptacle for all such as fear god) be barred from vs. And let vs so behaue our selues, that in the day of iudgement when all flesh shall rise again to receiue according to their deserts, we doo heare that terrible saying of Christe, I was comfortlesse and you cared not for me.

Wherefore for these causes recited, or for hope of rewarde, or els for fear of pu∣nishment, let vs doo good vnto all, especial∣ly suche as are of the householde of faith, the seruants of God. Now let vs prose∣cute our purpose, and speake of that whi∣che foloweth.

Notes

• * 1.1

  Hospitalitie of what sortes.
• * 1.2

  Glorious hospitalitie
• * 1.3

  Cicero in Officiis.
• * 1.4

  A benefit.
• * 1.5

  Lactanti{us} de vero cultu cap. 12.
• * 1.6

  Curteous hospitalitie
• * 1.7

  Massuri{us} Sabinus.
• * 1.8

  Germans.
• * 1.9

  Scipio. Massinis∣sa.
• * 1.10

  T. Sēpro∣nius, Gracchus
• * 1.11

  Flauius.
• * 1.12

  Religious ••ospitalitie
• * 1.13

  Causes of Christian hospitalitie
• * 1.14

  Heb. 13.
• * 1.15

  Partes of Christian hospitalitie
• * 1.16

  Gen 2. 〈◊〉〈◊〉 18.•••• 19.
• * 1.17

  Rewardes of Christi•••• hospitalitie▪ Math. 10. Psal. 41.
• * 1.18

  Abraham
• * 1.19

  Lot.
• * 1.20

  Rahab.
• * 1.21

  Elias.
• * 1.22

  A punish∣ment for neglecting Christian hospitalitie Math. 10. Iacob. 2.