the Asiatic and Egyptian legions, and Albinus of those of Britain, which legions together contained between a third and an half of the standing legions of Rome. And the fact, that no Christians were to be found in these, is the more remarkable, because, according to the same Tertullian, Christianity had reached all the places, in which these armies were.

A second species of evidence, as far as it goes, may be collected from expressions and declarations in the works of certain authors of those times. Justin the Martyr, and Tatian, make distinctions between soldiers and Christians; and the latter says, that the Christians declined even military commands. Clemens of Alexandria, gives the Christians, who were cotemporary with him, the appellation of "peaceable, or of the followers of peace," thus distinguishing them from the soldiers of his age. And he says expressly, that "those, who were the followers of peace, used none of the instruments of war."

A third species of evidence, which is of the highest importance in this case, is the belief which the writers of these times had, that the prophecy of Isaiah, which stated, that men should turn their swords into ploughshares, and their spears into pruning-hooks, was then in the act of completion.

Irenæus, who flourished about the year 180, affirms, that this famous prophecy had been completed in his time; "for the Christians, says he, have changed their swords and their lances into instruments of peace, and they know not how to fight," Justin Martyr, who was cotemporary with Irenæus, asserted the same thing, which he could not have done if the Christians in his time had engaged in war. "That the prophecy, says he, is fulfilled, you have good reason to believe, for we, who in times past killed one another, do not now fight with our enemies." And here it is observable, that the word "fight" does not mean to strike, or to beat, or to give a blow, but to fight as in war; and the word "enemy" does not mean a common adversary, or one who has injured us, but an enemy of the state; and the sentence, which follows that which has been given, puts the matter again out of all doubt. Tertullian, who lived after these, speaks in those remarkable words: "Deny that these (meaning the turning of swords into ploughshares) are the things prophesied of, when you see what you see, or that they are the things fulfilled, when you read what you read; but if you deny neither of these positions, then you must confess, that the prophecy has been accomplished, as far as the practice of every individual is concerned, to whom it is applicable." I might go from Tertullian even as far as Theoderet, if it were necessary, to shew, that the prophecy in question was considered as in the act of completion in those times.

The fourth and last proof will be found in the assertions of Celsus, and in the reply of Origen to that writer. Celsus, who lived at the end of the second century, attacked the Christian religion. He made it one of his charges against the Christians, that they refused in his time to bear arms for the emperor, even in the case of necessity, and when their services would have been accepted. He told them farther, that if the rest of the empire were of their opinion, it would soon be overrun by the Barbarians. Now Celsus dared not have brought this charge against the Christians, if the fact had not been publicly known. But let us see whether it was denied by those, who were of opinion that his work demanded a reply. The person, who wrote against him in favour of Christianity, was Origen, who lived in the third century. But Origen, in his answer, admits the fact as stated by Celsus, that the Christians would not bear arms, and justifies them for refusing the practice on the principle of the unlawfulness of war.

And as the early Christians would not enter into the armies, so there is good ground to suppose, that, when they became converted in them, they relinquished their profession. Human nature was the same both in and out of the armies, and would be equally worked upon, in this new state of things, in both cases. Accordingly we find, from Tertullian, in his "Soldier's Garland," that many in his time, immediately on their conversion, quitted the military service. We are told also, by Archelaus, who flourished under Probus in the year 278, that many Roman soldiers, who had embraced Christianity, after having witnessed the piety and generosity of Marcellus, immediately forsook the profession of arms. We are told also by Eusebius, that, about the same time, "Numbers laid aside a military life, and became private persons, rather than abjure their religion." And here it may not be unworthy of remark, that soldiers, after their conversion, became so troublesome in the army, both on account of their scruples against the idolatrous practices required of the soldiery, and their scruples against fighting, that they were occasionally dismissed the service on these accounts.

SECT. III.

Objection to the foregoing statement, that the idolatry, which was then connected with the military service, and not the unlawfulness of war, was the reason why Christians declined it—Idolatry admitted to be a cause—Instance in Marinus—But the belief of the unlawfulness of fighting was another, and an equally powerful cause—Instances in Maximilian—Marcellus—Cassian—Marlin—The one scruple as much then a part of the Christian religion as the other.

As an objection may be made to the foregoing statement, I think it proper to notice it in this place.

It will be said, that the military oath, which all were obliged to take alike in the Roman armies, and which was to be repeated annually, was full of idolatry; that the Roman standards were all considered as gods, and had divine honours paid to them by the soldiery; and that the images also of the emperors, which were either fixed upon these standards, or placed in the midst of them in a temple in the camp, were to be adored in the same manner. Now these customs were interwoven with the military service. No Roman soldier was exempted from them. It will be urged, therefore, that no Christian could submit to these services. Indeed when a person was suspected of being a Christian in those times, he was instantly taken to the altars to sacrifice, it being notorious, that if he were a Christian he would not sacrifice, though at the hazard of his life. Is it not, therefore, to be presumed, that these idolatrous tests operated as the great cause, why Christians refused to enter into the army, or why they left it when converted as described in the former section?

That these tests operated as a cause, we must allow. And let this be considered as an insuperable argument against those, who contend that there were Christian soldiers in these times, for no Christian could submit to such idolatrous homage; but, if so, no Christian could be a soldier.

That these tests must have operated as a cause, we may infer from the history of Marinus. Marinus, according to Eusebius, was a man of family and fortune, and an officer in a legion, which, in the year 260, was stationed at Caesarea of Palestine. One of the centurion's rods happened to become vacant in this legion, and Marinus was appointed to it. But just at this moment another, next to him in rank, accused him before the tribunal of being a Christian, stating, that "the laws did not allow a Christian, who refused to sacrifice to the emperors, to hold any dignity in the army." Achæus, the judge, asked Marinus if it was true, that he had become a Christian. He acknowledged it. Three hours were then allowed him to consider, whether he would sacrifice or die. When the time was expired, he chose the latter. Indeed, so desirous were the early Christians of keeping clear of idolatry in every shape, that they avoided every custom that appeared in the least degree connected with