[67] Bern de Gir lora. de Hail. Hist. de la Fr. 1. 10. Vesemb. Orat. in Wald. Beza Hist. hom. dig. virer de ver. et fals. Rel. 1. 4, c. 13, p. 249, Cat. Test. ve. 334, Vigin, Bibl. Hist. p. 1.
[69] Mut. Par. in Hen. 3, Anno, 1220. Sigonius de Reg. Ital. 1, 7.
[71] The devil is a Scripturian sometimes.
[72] Rain. cap. de stud. pervert. alios et modo dicendi. l. 98. Baron. Eccl. Annal. tom. 18, an. 1176, p. 835. Kranz. in Metrop. l. 8. sect. 18, and in Sax. l. 8, cap. 16.
XXI. It is reported of Paulinus,[73] bishop of Nola in Italy, that, instead of converting the demesnes of his diocese to particular enrichment, he employed it all in the redemption of poor slaves and prisoners: believing it unworthy of the Christian faith, to see God's creation labour under the want of what he had to spare. All agree this was well done, but few agree to do the same.
XXII. But more particularly that of Acacius,[74] bishop of Amida, given us by Socrates Scholasticus, in this manner: "When the Roman soldiers purposed in nowise to restore again unto the king of Persia such captives as they had taken at the winning of Azazena, being about seven thousand in number, to the great grief of the king of Persia, and all of them ready to starve for want of food: Acacius lamented their condition, and calling his clergy together, said thus unto them, 'Our God hath no need of dishes or of cups, for He neither eateth nor drinketh; these are not his necessaries; wherefore, seeing the church hath many precious jewels, both of gold and silver, bestowed of the free-will and liberality of the faithful, it is requisite that the captive soldiers should be therewith redeemed, and delivered out of prison and bondage, and they perishing with famine should therewith be refreshed and relieved.'" Thus he prevailed to have them all converted into money; some for their immediate refreshment, some for their redemption, and the rest for coastage or provision, to defray the charges of their voyage. Which noble act had such an universal influence, that it more famed the Christian religion among the Infidels, than all their disputes and battles: insomuch that the King of Persia, a Heathen, said, "The Romans endeavour to win their adversaries both by wars and favours;" and greatly desired to behold that man, whose religion taught so much charity to enemies; which, it is reported, Theodosius, the emperor, commanded Acacius to gratify him in. And if the Apostle Paul's expression hath any force, that "He is worse than an infidel who provides not for his family;" (1 Tim. 5;) how greatly doth his example aggravate your shame, that can behold such pity and compassion expressed to strangers, nay, enemies, and those infidels too, and be so negligent of your own family; (for England, aye, Christendom, in a sense, if not the world, is no more;) as not only to see their great necessities unanswered, but that wherewith they should be satisfied, converted to gratify the lust of the eye, the lust of the flesh, and the pride of life? But however such can please themselves, in the deceitful daubing of their mercenary priests, and dream they are members of Jesus Christ, it is certain that things were otherwise in the beginning; for then all was sold, and put into a common purse, to supply indigences: (Acts, iv. 32-37:) not mattering earthly inheritances, further than as they might, in some sense, be subservient to the great end for which they were given; namely, the good of the creation. Thus had the purest Christians their minds and thoughts taken up with the better things, and raised with the assurance of a more excellent life and inheritance in the heavens, that will never pass away. And for any to flatter themselves with being Christians, whilst so much exercised in the vanities, recreations, and customs of the world, as at this very day we see they are, is to mock the great God, and abuse their immortal souls. The Christian life is quite another thing.