Let us now find a case where a converted soldier left the army, pleading the same principle.

Martin, of whom Sulpicius Severus says so much, had been bred to the profession of arms, but on his conversion to christianity, declined it. In the answer, which he gave to Julian the Apostate, for his conduct on this occasion, we find him making use of these words," I am a christian, and therefore I cannot fight."

Let us quote the instance of Tarachus, another military man and martyr, and let this serve for all. Tarachus underwent his examination at Tarsus, in Cilicia. Numerianus Maximus sat as the President on the judgment-seat. "What is your name?" says Maximus. "I am called Tarachus (says the prisoner) by my father, but my military name is Victor." The President goes on : "And what is your condition ?" The prisoner replies, "I have led a military life, and am a Roman. I was born at Claudiopolis, a city of Isauria, and, because 1 am a christian, I have abandoned my profession of a soldier."

Such was the answer usually given to the tribunals on such occasions. Having now shown what were the senti

1

ments of the Fathers of the Christian Church, and what was the practice of those that belonged to it, for two centuries, on the subject of war, we come to the proof of the third and last proposition, namely, that as the lamp of Christianity burnt bright in those early times, so those who were illuminated by it, declined the military profession; that, as its flame shone less clear, they had less objection to it; and that it was not till Christianity became corrupted, that its followers became soldiers. Thus in the two first centuries, when Christianity was the purest, there are no christian soldiers upon record. In the third century, when it became less pure, there is frequent mention of such soldiers. And in the fourth, when its corruption was fixed, christians entered generally upon the profession of arms, with as little hesitation as they entered upon any other occupation of life.

That there were no christian soldiers, at any rate upon record, for the best part of two centuries, has already been made apparent. And that Christianity also was purest in these times, there can be no doubt."

It must be allowed, that the case was altered in the third century. When Christian

ity was under the guidance of the apostles, and those who had conversed with them, and were their immediate successors; while it was a persecuted church; while "the lamp of Christianity burnt bright," Christians refused to commit murder, either public or private. But when the church began to enjoy peace and quiet,—when its revenues were enlarged, it began to be corrupted, and worldly men sought the office of pastor that they might fleece the flock. Hereditary Christians, the descendants of the truly pious-being unwilling to abandon, either their hope of salvation through Christ, or their love of worldly honors and gains, sought to reconcile a love of God with a love of the world—to unite Christ with Belial. Thence arose a sect of "Christian Casuists," who taught that war, idolatry, sorcery, and many other heathen and anti-christian practices, were consistent with real christianity. From these came fighting Christians, with their consecrated banners, booted apostles," knights of the cross, with the image of a cru eified Savior in one hand, and a sword in the other; making converts to the religion of the Prince of Peace, by force of arms.

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Then, in short, began that mixed medley of war, idolatry, and Christianity, which is, in some measure, yet exhibited in the Church of Rome. They must indeed have been dark ages, when Moloch sat in the chair of St. Peter, when the laity were forbidden to read the Bible, when the cossack was worn over the coat of mail,-when priest and soldier were united in one person, and the house of God was converted into a den of thieves, filled with images, priests, and soldiers ;-when gangs of highway robbers had their chaplains and confessors, and a share of the booty paid the price of a pardon. But we Protestants profess to be of the reformed religion. True, in some things we are reformed; but in others we are yet in as much darkness as pagan or papist. We have indeed abandoned the practice of idolatry; but we have retained the practice of war, which is as much averse to Christianity as the other. Yet we have idols in our hearts if not in our churches, and while the capital of New-England, with what assistance it can beg from other quarters—is erecting, in her high places, a vast altar to Moloch, we have all the spirit of idolatry, if we have not the name. Oh! "if Christian

nations were nations of Christians," there would be no longer any war, nor monuments

of war.

NO. 7.

ON THE RESIGNATION OF A BRITISH OFFICER, FROM A CONVICTION, THAT THE PROFESSION

OF A SOLDIER IS INCOMPATIBLE

CHRISTIANITY.

WITH

It was my intention to follow up the subject of my last essay, viz. "The doctrine and practice of the ancient Christians as they relate to war," by opinions of later christians, philanthropists, and statesmen on the same custom; but, as two recent events have taken place in the British service, which are, in themselves, singular, and which tend to illustrate the same subject, I embraced, the present opportunity of making some remarks on one of them; leaving the other for a fu ture number.

The first I shall notice is the resignation of