given up a sinful habit, for by so doing he benefits not us, but himself. Seek, therefore, as thou only canst to call him back from this wicked and shameful life to the path of innocence, and to the hope of eternal life, that he may be satisfied with a spare but yet wholesome maintenance given him by the church. But if your church has not the ability to give support to those who are in want, then he must come to us, and receive as much as is necessary for food and clothing, that he may not teach injurious things to others who are out of the church, but learn himself in the church what will contribute to salvation."

Respecting military service the opinions of Christians were divided. That the opinion that this calling was not permissible for Christians was not universal, appears from the passage already cited from Tertullian, and from the story of the Thundering Legion (legio fulminea) under the Emperor Marcus Aurelius; for even if we are not disposed to admit that this story is founded on fact, yet its circulation among the Christians of that age shows that the existence of Christians in the army was not a novelty. Many other similar examples are also to be found; and from the treatises in which Tertullian controverts the lawfulness of the military profession for Christians, we see at the same time that another party vindicated it, and appealed to the directions which John the Baptist gave to the soldiers (Luke iii. 14), to the example of the believing centurion (Luke vii.), and to that of Cornelius. But others not only objected to the military service for Christians, that it brought with it many temptations to take a part in idolatrous ceremonies, but that it also appeared inconsistent with the priestly character of all Christians. 'How shall the son of peace appear in the field of battle, whom it will not befit to go to law? Shall he administer bonds and imprisonment, and tortures and punishments, who may not avenge even his own injuries? Certainly these scruples testify the tender conscientiousness of some Christians, and show how their souls were filled with the heavenly ideal of the legislation of a higher than any earthly state, which the Redeemer sketched in his sermon on the mount. Indeed, the perfect understanding of the legislation for the kingdom of heaven, which was embodied in that discourse, had not yet been attained by them. They did not understand

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that these laws are laws of the spirit, not of the letter, which require one unchangeable nature which no injustice can weary or overcome, a love expelling every thing selfish; but these laws do not prescribe to this love an unalterable rule of outward action for all the multiplicity of the relations of life. This disposition of love, which would rather endure all injustice than recompense it with the like, which would rather overcome it by endurance-yet, when necessitated for the advantage of others, can undertake to withstand injustice; as when governors employ the power invested in them by God against evil-doers within a state, or hostile forces from without. As long as the power of sin exists among men, all this cannot be taken away by the power of love, nor all opposition against the kingdom of God be overcome; but every thing ought to be animated and determined by love.

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Thus the youth Maximilian, in Numidia, under the Emperor Diocletian, glorying in Christianity with youthful fervor, surrendered his life before the outbreak of the persecution, rather than violate his conscience. The noble enthusiasm of this youth, just arrived at his majority-which a coldhearted Roman governor, who measured every thing by the rigid standard of law, could not appreciate-deeply affects our hearts, though it was defective in genuine Christian humility. When called upon to take the military oath, he stedfastly declared: "You may strike my head off, but I fight not for the world; I fight for my God." "Who has given thee this advice?" asked the proconsul. My own heart," answered the youth," and that Being who has called me." "Take the soldier's badge," said the proconsul. "I wear already the badge of Christ my God," (the sign of the cross,) replied the youth. The proconsul then said: "I will send thee straight to thy Christ." The young man answered: If you only did that, it would not redound to your honour." When the proconsul ordered him to be decorated by force with the military badge, he said: "I cannot wear this badge, after I have received the badge of salvation, the badge of my Lord Jesus Christ, the Son of the living God, whom ye know not, who suffered for our salvation, whom God gave up for our sins; whom all Christians serve, for we follow him as the Prince of life, as the author of our salvation." "Enter the service," rejoined the proconsul, "that you may not come to a miserable

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end." "I perish not," said the youth, "for my name is already with the Lord." The proconsul said: "In the service of our emperor, Christians are to be found who are good soldiers." The young man replied: "They know what they have to do; but I am a Christian, and I can do nothing evil.” And what evil do soldiers perpetrate?" said the proconsul. "You well know what they do," answered the youth. He met all threats by saying: I shall not perish; if I depart from this world, my soul will live with Christ my Lord." “God be praised!" he exclaimed, when the sentence of death was passed. He cheerfully desired his father, who was present, to give the cloak which he had procured for his entrance into the army, to the person who was ordered to behead him.

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The Christians also appear not to have been unanimous on the question whether they might take civil or court offices under heathen emperors, as far as it might be done without prejudice to the principles of their religion. Yet the general. voice was in the affirmative, and the examples of Joseph and Daniel were brought to support it. Under several of the emperors we find Christians filling high offices of state, and occupying posts in the imperial palace. We are furnished with some examples from the instructions which a Christian bishop, Theonas, gave to an upper chamberlain (præpositus cubiculariorum) how he should discharge his office in a Christian manner, in the palace of an emperor who was favourable to Christians, but had not yet embraced Christianity. You must not boast, my dear Lucian," he writes, that many individuals in the imperial palace have been brought by your means to the knowledge of the truth; but you must rather thank our God, who has made you a good instrument in a good cause, and has brought you into high repute with the emperor, that you may spread the good report of the Christian name to the divine glory and the salvation of many. For since the emperor, though not a Christian, believes that he can trust Christians as the most faithful, with his body and life, you must be proportionately more careful in your service, that then Christ's name may be glorified to the utmost, and the faith of the emperor be promoted by you who daily serve him. Far be it from you that you should sell access to the emperor for gold, or that, overcome either by

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entreaties or threats, you should give any unworthy counsel to the emperor. Far from you be all the attractions of gain which looks more like idolatry than the religion of Christ. No ill-gotten gain, no falsehood, becomes the Christian who has devoted himself to the simple, unhypocritical Christ. No slanderous, offensive language must be heard among you. Every thing must be conducted with discretion, kindness, and probity, that in all the name of God and of our Lord Jesus Christ may be glorified." To the librarian who held office under the chamberlain, he gives this advice: Although he is a Christian, let him not despise earthly sciences, and the great pagan philosophers in whom the emperor delights. Let him praise each of those great writers in his own department, but sometimes let him drop something in praise of the Holy Scriptures; let him lead the conversation to Christ, and gradually show that he alone is the true God. All this, by the help of Christ, may be accomplished. Only do no evil to any one; excite no one's wrath. If any injustice is done to you, look to Jesus Christ, and as you desire that he would forgive you, so also do you forgive. Then you will overcome all envy, and crush the head of the old serpent, who plots with all his craft against all your good works, and all the success of your efforts. Let no day pass over in which, at a given time, you do not read a portion of Holy Writ, and meditate upon it. Never neglect the reading of the Bible, for nothing so nourishes the heart and enriches the mind as this; but especially derive from it the advantage of fulfilling your calling in patience, honestly and piously, that is, in the love of Christ; despise all transitory things for the sake of his eternal promises, which surpass all human ideas and conceptions, and will lead you to eternal happiness.

CHAPTER XVI.

THE DOMESTIC LIFE OF CHRISTIANS.

TERTULLIAN contrasts the joys of the Christian life with worldly and heathen pleasures.* "Believe not that even this short period of the corporal life of Christians is joyless. Wherefore art thou so unthankful that thou dost not esteem enough and acknowledge the many and great pleasures which are granted thee by God? For what is more blessed than reconciliation with God our Father and Lord, than the revelation of truth, the detection of error, the forgiveness of great sins? What greater joy than even the disgust with worldly joys; than the contempt of all worldly things; than true freedom; than a pure conscience; than peacefulness in life; and the absence of fear in the prospect of death; than to be able to tread under foot the gods of the heathen world, and to cast out evil spirits, and to seek for revelations? These are the pleasures, the entertainments of Christians-holy, everlasting, and not to be purchased with money."

* Jam nunc si putas delectamentis exigere spatium hoc, cur tam ingratus eo, ut tot et tales voluptates a Deo contributas tibi satis non habeas neque recognoscas ? Quid enim jucundius, quam Dei Patris et Domini reconciliatio, quam veritatis revelatio, quam errorum recognitio, quam tantorum retro criminum venia? Quæ major voluptas, quam fastidium ipsius voluptatis, quam seculi totius contemtus, quam vera libertas, quam conscientia integra, quam vita sufficiens, quam mortis timor nullus, quod calcas deos nationum, quod dæmonia expellis, quod medicinas faces, quod revelationes petis, quod Deo vivis ? Hæ voluptatis, hæc spectacula Christianorum sancta, perpetua, gratuita; in his tibi ludos circenses interpretare, cursus seculi intuere, tempora labentia spatia dinumera, metas consummationis exspecta, societates ecclesiarum defende, ad signum Dei suscitare, ad tubam angeli erigere, ad martyrii palmas gloriare. Si scenicæ doctrinæ delectant, satis nobis litterarum est, satis versuum est, satis sententiorum, satis etiam canticorum, satis vocum, nec fabulæ, sed veritates, nec strophæ, sed simplicitates. Vis et pugillatus et luctatus? præsto sunt, non parva sed multa. Adspice impudicitiam dejectam a castitate, perfidiam cæsam a fide, sævitiam a misericordia contusam, petulantium a modestia obumbratam, et tales sunt apud nos agones, in quibus ipsi coronamur. Vis autem et sanguines aliquid? habes Christi.-Tertull. de Spectac. § 29.