power. WHEN THE LAND SHALL BE GIVEN INTO YOUR POWER, YE SHALL DESTROY THEIR ALTARS. Where the power is not given us, ye shall not do it. For we do it before we have thrown down the idols in their hearts. Therefore, God requires this from them who are under the power of idolaters, namely, that they should not pollute themselves with the superstitious worship of the idols; but he does not require, that they should attempt to hinder or abolish their idolatry by external force. Ye shall see in Babylon gods of silver, and of gold, and of wood borne upon shoulders. Beware therefore that ye be in no wise like to strangers, neither be ye afraid of them, when ye see the multitude before them and behind them, worshipping them: but say ye in your hearts, O Lord, we must worship thee. Baruch vi. 4, &c. in that Epistle which is attributed to Jeremy. Finally, I add the example of Paul; who, when he walked among the numerous idols of Athens, did not attempt to pull them down with his hands, or to shatter them with hammers, but with reason and argument. See Acts xvii. 16, &c. to the end.

4. The last business of wisdom is, not to refuse even to unbelievers and pagans, the obedience due to them, whether by Divine or human right. Christ commanded this to all his disciples, Matt. xxii. 21, Render unto Cæsar the things which are Casar's, and unto God the things that are

rious, fearless, and bloody set of men, composed of the rough and savage populace, who embraced the party of the Donatists, maintained their cause by the force of arms, and overrunning all Africa, filled that province with slaughter and rapine, and committed the most enormous acts of perfidy and cruelty against the followers of Cæcilianus. This outrageous multitude, whom no prospect of sufferings could terrify, and who, upon urgent occasions, faced death itself with the most audacious temerity, contributed to render the sect of the Donatists an object of the utmost abhorrence; though it cannot be made appear, from any records of undoubted authority, that the bishops of that faction, those, at least, who had any reputation for piety and virtue, either approved the proceedings, or stirred up the violence of this odious rabble." Africa was the theatre of the most bloody scenes, owing to the excesses of these wretches during a great part of Constantine's life. For a further account of the Circumcelliones the learned reader may consult Witsii Miscellanea Sacra, Vol. i. pp. 607-10, 4to. Lug. Bat. 1736.

God's. Paul preached this, Rom. xiii. 1, Let every soul be subject unto the higher powers. Peter himself advised to this, 1 Epis. ii. 13, Submit yourselves to every ordinance of man for the Lord's sake; whether it be to the king, as supreme, or unto governors as sent by him, &c. But all these concerning whom Christ, Paul, and Peter spake, were in that age heathens and idolaters. It is, therefore, the duty of a Christian walking wisely, even to honour heathens and unbelievers invested with power, to pay them tribute, to yield them obedience, and to do all those other things to which they are bound by laws not opposing the Divine laws. So Augustine, Quæst. V. et N. Test. quæst. 35, says, The king is always to be honoured, if not for his own sake, yet on account of his station; and De civit. Dei, lib. 5, cap. 19, The power of ruling is not given to the wicked, unless by the Providence of the Most High God, when he judges human affairs worthy of such masters; and cap. 21, He who gave the kingdom to a Christian Constantine, he also gave it to an apostate Julian. If even he gave the kingdom to an unbeliever, men may not withhold their obedience on account of infidelity.

2. Now, in the second place, we must speak more distinctly concerning the persons towards whom it behoves us to exercise this wisdom. And they are called them that are without. Under which title he denotes all not as yet admitted into the Church; as also in 1 Cor. v. 12, What have I to do to judge them that are without? For the Church is as a certain spiritual house: hence they who have enlisted their names under Christ, are accounted the servants of faith: they who have not done so, are judged to be strangers and foreigners from this family of the faithful.* Wisdom is indeed to be exhibited in our walk towards our brethren, and in like manner towards all men; but special mention is made of them that are without in this place, because there is special difficulty in that respect. And the Apostle designated (as it is said) heathens and pagans by this word, on account of the circumstances

See Gal. iv.; Ephes. ii. 12, 13.

of those times : but inasmuch as we do not now live among them, we must use this wisdom towards heretics, towards the profane, and atheists, who usurp indeed the name of Christians, but nevertheless are altogether strangers to the true and living Church of Christ. These persons, then, are to be considered, either as they preside over or as they are subject to true and orthodox Christians.

When they preside and govern, we shall walk wisely towards them if we shall have performed those things which were explained above by us.

When they are subject, and yet are frequently conversant among the orthodox, lest they should be thorns in their eyes, there is need of manifold wisdom, both in public magistrates, and in private Christians.

1. The magistrate must exercise his wisdom towards. the learned, who are as standard-bearers and leaders of the heretical faction. And it consists in this, to take care most diligently not to hold conversations upon religion with the more unlearned and simple orthodox: for although they may have the head of the dove, yet all have the tail of the scorpion, as says Bernard, Epist. 196. There is the same reason concerning the books of heretics; from the reading of which the unlearned and unstable are to be restrained, lest they should be corrupted by the leaven of their errors and heresies. See Gal. v. 9.

2. It pertains to this wisdom of the magistrate, to take care that heretics, the unlearned, and those seduced by others, be mildly and wisely informed and instructed by learned and pious men, who shall be judged fit for this business.

3. It behoves a pious and wise magistrate to employ a double care towards all these strangers promiscuously:

First, to compel them by fines and punishments, at least to attend the outward means of religion, namely, to be present at prayers, and preaching, and the celebration of the sacraments. Augustine frequently teaches this: In Epist. 48, he confesses that he was of a contrary opinion, but afterwards found by experience, that the terror of the laws and medicinal trouble are very necessary to the de

praved and indifferent minds of many. You may find more in Epist. 50, and Epist. 204, ad Donat. et contra 2 Epist. Gaudentii, lib. 2. cap. 17. This is the first care. Secondly, that they may not be permitted to exercise superstitious rites, both contrary and repugnant to true religion. For in this kings serve God as kings, if by virtue of their royal power they command good things, and prohibit the bad, not only things which pertain to human society, but also those which pertain to Divine Religion, says Augustine, Contra Cresconium grammat. lib. 3, cap. 51. Augustine has also similar remarks in Epist. 50. Thus much concerning the wisdom of the magistrate towards heretics and all who are without the pale of the orthodox church.

As to what belongs to private persons, especially the rude and unlearned; this is their chief wisdom towards them that are without, to converse with them so far only as natural, moral, or civil right requires; not to enter into any intimate friendship with them, not to desire any alliance, as many are wont. For wisely says Tertullian, advers. Valentin., As vices bred elsewhere are wont to put forth and infuse their poison into members that are near to them ; so the vices of the wicked are derived to those who associate with them. Hence to mix in marriage, or enter into friendship with idolaters, and to cleave to their errors, are judged as connected and consequences to one another by God himself, Josh. xxiii. 12. Thus much as to the persons towards whom this wisdom is to be exercised.

Redeeming the time.] In these words is expressed a particular and certain special business of this wisdom: concerning which a few things are to be added separately. Redeeming the time, Καιρὸν εξαγοράζεσθαι, is nothing else than to make the most difficult and inconvenient seasons, and adverse to our salvation, advantageous and opportune. Such were the times when Christians lived in the midst of the cruelties of idolaters; such also are now, when we live in the midst of the seductions of heretics, and profane scoffers of God and Religion. How, then, shall the godly be able to find a seasonable time in this unseasonable one? No otherwise, truly, than by redeeming

this opportunity of serving God, and consulting their salvation, which so many disadvantages seemed to oppose. But it is redeemed for the most part at a great price : Sometimes with the contempt and rejection of all honours and secular pleasures. For always a difficulty, ofttimes even ignominy and punishment, deter Christians from the path of salvation. Of this unseasonableness he makes a seasonable time to himself who, for the sake of religion and righteousness, thinks it a noble thing to despise the pleasures and delights of the world, to sustain contumely and punishments: this the Apostles and martyrs did in the primitive Church. See Acts v. 41.

Sometimes by the renouncing riches and all external good. For it was the custom of tyrants to strip and spoil the true worshippers of God of all their goods. As often as this happened, it allowed them to retain only the life of faith, all things else were exposed to their will; just as travellers were wont to give all their stores to robbers, and only bargained for their life. This Augustine has taught us, in Epist. ad Rom. propos. 74, We must not resist magistrates, although they should unjustly take from us all our temporal goods. Ye took joyfully the spoiling of your goods, Heb. x. 34.

Sometimes at the expence of this life. For frequently the fierceness of persecution was so great, that not only was it a penal, but a capital crime to embrace the true Religion. Such times there were to Christians under many heathen emperors; Such also were the times of Mary to us; there are such times still to all the orthodox and godly under the empire of the Scarlet Whore. They who fall on these bitter times, might make blessed times of them, namely, by redeeming the occasion and opportunity of glorifying God by the voluntary pouring forth of their blood. See Acts xxi. 13. In a word; he is said to redeem the time, who submits himself to conditions however unjust (so that they are not unlawful) that he may cleave to God, and retain saving faith and a good conscience.

Instructions.

1. Such is the power of ungodliness and the fury of the