Of this homily also, On Hospitality, Gennadius reported that St. Maximus was the author; and the scribes of certain codices agree with him—the Codex Sangallensis, homily 32, of Holy Cross in Jerusalem, homily 18, and of the same library, homily 35. In the Sangallensis and the Holy Cross in Jerusalem codices there is read only On Hospitality; but in the more ancient one of Holy Cross in Jerusalem: Here begins On Hospitality in the Gospel. To these we add the Laurentian codex, Plut. 14, page 268, which, omitting the word 'Begins,' has the same title as codex 90 of Holy Cross. The shorter title of codex 99 of Holy Cross in Jerusalem pleased the editors Gymnicus (p. 291), Galesinius (p. 178), Raynaudus (p. 244), and Margarinus in the Bibliotheca Maxima, vol. VI, p. 47:
On Hospitality, which title we too have prefixed to the homily. Therefore Gillotius rashly placed this homily among the sermons of St. Ambrose, as no. 32. Your holiness has observed, brethren, in the Gospel reading, how the Lord prescribed to his disciples, among the other virtues to be practised, also the laws of hospitality: for he says, Into whatever city you enter, inquire who in it is worthy, and there remain until you depart (Matthew 10), and the rest. A holy and truly divine saying, which both gave the disciples first the choice of selecting and utterly cut off levity. For he provided a rule by laying down that the holy man should be neither hasty in judging nor fickle in changing his host.
For as he granted you discretion, so also he willed you to keep constancy. For how reprehensible it is that a man who proclaims the Gospel and teaches that one ought not to wander, should himself begin to stray among various places and to forsake the house to which he had spoken peace, and to grieve the host upon whom he had brought a blessing! For great is the grace of hospitality, and not lightly to be violated; it is open to all, prepared for all, and gladly receives the holy and patiently bears with sinners. But let us take up again that holy and divine saying; for if it pleases in the letter, it will perhaps please still more in the mystery. He says, then:
That when we enter a city, we should inquire who in it is a worthy host, or which house is suitable, and there remain until the day of our departure arrives (Matthew 10). This saying grants us a higher understanding; for it does not seem to me that he was giving commands about a host or a house of this present world, nor bidding us inquire so diligently about them, but rather about that Host who can keep us as unoffending and unharmed guests up to the day of our departure. For a host of this present world we quickly injure, quickly offend: sometimes we displease him even after three days; therefore we were bidden to seek a faithful house and a worthy host. What house is more faithful than the Church? What host more worthy than the Saviour? He receives strangers as sons; she cherishes those received, as before.
He, as we have experienced, is eager to wash the feet of his guests: she hastens to prepare the table; for those whom the Saviour refreshes with living water, the Church restores with heavenly foods. This Host, then, the Evangelist bade us seek, and commanded us to dwell with him up to the day of our departure, lest by some fickleness in the meantime we should perhaps go off elsewhere; that is, that we who once believed in Christ should not again, like transgressors, run back to idols; for it is written: No one can serve two masters (Matthew 6): for while he is eager to please the one, he perceives the other angered. We ought not, therefore, to forsake Christ our Host, even as the apostle Peter also, when others were forsaking, did not leave the Lord along with those like himself;
but let us say what he said to the Saviour: Lord, to whom shall we go? Thou hast the words of eternal life, and we believe (John 6). Behold the fulfiller of the heavenly precepts; who, because he changed his lodging for that of Christ, deserved to have with Christ fellowship in the heavenly kingdom.