A Portraiture of Quakerism Volume Iii Part 2

Irenaeus, 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 Irenaeus, a.s.serted 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 a.s.sertions 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--Ca.s.sian--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 G.o.ds, 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." Achaeus, 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 it. Thus when a largess was given in honour of the emperors, L.

Septimius Severus the father, and M. Aurelius Caracalla the son, a solitary soldier, as we learn from Tertullian, was seen carrying the garland, which had been given him on that occasion, in his hand, while the rest wore it upon their heads. On being interrogated by the commander, why he refused wearing it, he replied, that[13] he had become a Christian. He was immediately punished before the army, and sent into prison. What became of him afterwards is not related. But it must be clear, if he lived and cherished his Christian feelings, that, when the day of the renewal of his oath, or of the wors.h.i.+pping of the standards, or of any sacrifice in the camp, should arrive, he would have refused these services, or abandoned his profession.

[Footnote 13: The priests wore the garland, when they sacrificed to the Heathen G.o.ds.]

But though unquestionably the idolatrous services, required of the soldiers of those times, hindered Christians from entering into the armies, and compelled those, who were converted in them, to leave them, nothing is more true, than that the belief, that it was unlawful for Christians to fight, occasioned an equal abhorrence of a military life.

One of the first effects, which Christianity seems to have produced upon its first converts, when it was pure and unadulterated, and unmixed with the interpretations of political men, was a persuasion, that it became them, in obedience to the divine commands, to abstain from all manner of violence, and to become distinguishable as the followers of peace. We find accordingly from Athenagoras, and other early writers, that the Christians of his time, abstained, when they were struck, from striking again, and that they carried their principles so far, as even to refuse to go to law with those who injured them. We find also, from the same Athenagoras, and from Theophilus Antiochenus, Tatian, Minucius Felix, and others, that they kept away from the shews of the gladiators.

This they did, not only because these shews were cruel; but because, as Theophilus says, "lest we should become partakers of the murders committed there." A similar reason is also given by Athenagoras on this occasion: "Who is there, says he, that does not prize the shews of the gladiators, which your emperors make for the people? But we, thinking that there is very little difference whether a man be the author or spectator of murder, keep away from all such sights." And here it may be observed, that the gladiators themselves were, generally prisoners of war, or reputed enemies, and that the murder of these was by public authority, and sanctioned; as in war, by the state. Now what conclusion are we to draw from these premises? Can we think it possible, that those, who refused to strike again, or to go to law with those who injured them, and who thought an attendance at the gladiatorial spectacles criminal on the principle, that he who stood by was a murderer, though the murder was sanctioned by law; should not have an objection to the military service, on the principle, that it was unlawful to fight?

In short, the belief of the unlawfulness of war, was universal among Christians in those times. Every Christian writer of the second century, who notices the subject, makes it unlawful for Christians to bear arms.

And if the Christian writers of this age were of this opinion, contrary to all their sentiments before their conversion, and wholly from their knowledge of divine truths, why should not others, who had a common nature with these, be impressed, on receiving the same truths, in a similar manner? And so undoubtedly they were. And as this belief was universal among the Christians of those times, so it operated with them as an impediment to a military life, quite as much as the idolatry, that was connected with it, of which the following instances, in opposition to that of Marinus, may suffice.

The first case I propose to mention shall be, where there was an objection to entering into the military service upon this principle. And here, I apprehend none can be more in point than that of Maximilian, as preserved in the acts of Ruinart.

Maximilian, having been brought before the tribunal, in order to be enrolled as a soldier, Dion, the proconsul, asked him his name.

Maximilian, turning to him, replied, "Why wouldst thou know my name? I am a Christian, and cannot fight."

Then Dion ordered him to be enrolled, and when he was enrolled, it was recited out of the register, that he was five feet ten inches high.

Immediately after this, Dion bade the officer mark him. But Maximilian refused to be marked, still a.s.serting that he was a Christian. Upon which Dion instantly replied, "Bear arms, or thou shalt die."

To this Maximilian answered, "I cannot fight, if I die. I am not a soldier of this world, but a soldier of G.o.d." Dion then said, "Who has persuaded thee to behave thus?" Maximilian answered, "My own mind, and he who called me." Dion then spoke to his father, and bade him persuade his son. But his father observed, that his son knew his own mind, and what it was best for him to do.

After this had pa.s.sed, Dion addressed Maximilian again in these words, "Take thy arms, and receive the mark." "I can receive, says Maximilian, no such mark. I have already the mark of Christ." Upon which Dion said, "I will send thee quickly to thy Christ." "Thou mayest do so, said Maximilian, but the glory will be mine."

Dion then bade the officer mark him. But Maximilian still persisted in refusing, and spoke thus: "I cannot receive the mark of this world, and if thou shouldst give me the mark, I will destroy it. It will avail nothing. I am a Christian, and it is not lawful for me to wear such a mark about my neck, when I have received the saving mark of the Lord Jesus Christ, the Son of the living G.o.d, whom thou, knowest not, who died to give us life, and whom G.o.d gave for our sins. Him all we Christians obey. Him we follow as the restorer of our life, and the author of our salvation."

Dion instantly replied to this, "Take thy arms, and receive the mark, or thou shalt suffer a miserable death."--"But I shall not perish, said Maximilian. My name is already enrolled with Christ. I cannot fight."

Dion said, "Consider then thy youth, and bear arms. The profession of arms becomes a young man." Maximilian replied, "My arms are with the Lord. I cannot fight for any earthly consideration. I am now a Christian."

Dion the proconsul, said, "Among the life-guards of our masters Dioclesian and Maximian, and Constantius and Maximus, there are Christian soldiers, and they fight." Maximilian answered, "They know best what is expedient for them, but I am a Christian, and it is unlawful to do evil."

Dion said, "Take thy arms. Despise not the profession of a soldier, lest thou perish miserably."--"But I shall not perish, says Maximilian; and if I should leave this world, my soul will live with Christ the Lord."

Dion then ordered his name to be struck from the roll, and, when this was done, he proceeded, "Because, out of thy rebellious spirit, thou hast refused to bear arms, thou shall be punished according to thy deserts for an example to others." And then he delivered the following sentence: "Maximilian! because thou hast with a rebellious spirit refused to bear arms, thou art to die by the sword." Maximilian replied, "Thanks be to G.o.d."

He was twenty years, three months, and seventeen days old, and when he was led to the place of execution, he spoke thus: "My dear brethren, endeavour with all your might, that it may be your portion to see the Lord, and that he may give you such a crown;" and then, with a pleasant countenance, he said to his father, "Give the executioner the soldier's coat thou hast gotten for me, and when I shall receive thee in the company of the blessed martyrs, we may also rejoice together with the Lord."

After this he suffered. His mother Pompeiana obtained his body of the judge, and conveyed it to Carthage, and buried it near the place where the body of Cyprian the Martyr lay. And thirteen days after this his mother died, and was buried in the came place. And Victor, his father, returned to his habitation, rejoicing and praising G.o.d, that he had sent before such a gift to the Lord, himself expecting to follow after.

I shall only observe, upon this instance, that it is nearly pure and unmixed, or that it is but little connected with idolatrous circ.u.mstances, or rather, that the unlawfulness of fighting was princ.i.p.ally urged by Maximilian as a reason against entering upon a military life. Let us now find a case, where, when a person was converted in the army, he left it, pleading this principle, as one among others, for his dereliction of it.

Marcellus was a centurion in the legion called "Trajana." On a festival, given in honour of the birth-day of Galerius, he threw down his military belt at the head of the legion, and in the face of the standards, declared with a loud voice, that he would no longer serve in the army, for that he had become a Christian. "I hold in detestation, said he, addressing himself to all the soldiers, the wors.h.i.+p of your G.o.ds: G.o.ds, which are made of wood and stone, G.o.ds which are deaf and dumb." So far Marcellus, it appears, seems to have been influenced in his desertion of a military life by the idolatry connected with it. But let us hear him farther on this subject. "It is not lawful, says he, for a Christian, who is the servant of Christ the Lord, to bear arms for any earthly consideration." After a delay of more than three months in prison after this transaction, which delay was allowed for the purpose of sparing him, he was brought before the prefect. There he had an opportunity of correcting his former expressions. But as he persisted in the same sentiments, he suffered. It is remarkable, that, almost immediately after his execution, Ca.s.sian, who, was the notary to the same legion, refused to serve any longer, by publicly throwing his pen and accompt-book upon the ground, and declaring, at the same time, that the sentence of Marcellus was unjust. When taken up by the order of Aurelia.n.u.s Agricola.n.u.s, he is described by the record, preserved by Ruinart, to have avowed the same sentiments as Marcellus, and, like him, to have suffered death.

It may not be necessary, perhaps, to cite any other instances, as opposed to that of Marinus, to the point in question. But, as another occurs, which may be related in few words, I will just mention it in this place. 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 only of these words, "I am a Christian, and therefore I cannot fight."

Now this answer of Martin is detached from all notions of idolatry. The unlawfulness of fighting is given as the only motive for his resignation. And there is no doubt, that the unlawfulness of fighting was as much a principle of religion in the early times of Christianity, as the refusal of sacrifice to the Heathen G.o.ds; and that they operated equally to prevent men from entering into the army, and to drive them out of it on their conversion. Indeed these principles generally went together, where the profession of arms presented itself as an occupation for a Christian. He, who refused the profession on account of the idolatry connected with it, would have refused it on account of the unlawfulness of fighting. And he, who refused it on account of the guilt of fighting, would have refused it oh account of the idolatrous services it required. Both and each of them were impediments, in the early times of Christianity, to a military life.

SECT. IV.

_Early Christians then declined the army on account, of one, among other persuasions, that it was unlawful for Christians to fight--Their practice examined farther, or into the fourth century--shewn from hence, that while Christianity continued pure, Christians still declined the military profession--but as it became less pure, their scruples against it became less--and when it became corrupt, their scruples against it ceased--Manner in which the Quakers make the practice of these early times support the meaning of the scriptural pa.s.sages, which they adduce in favour of their tenet on war._

As it will now probably be admitted, that the early Christians refused to enter into the army, and that they left it after their conversion, on account of one, among other persuasions, that it was unlawful for them to fight, I must examine their practice, as it related to this subject, still farther, or I must trace it down to a later period, before I can show how the Quakers make the practice of these early times support the meaning of the scriptural pa.s.sages, which they advance in favour of their tenet on war.

It may be considered as a well founded proposition, that, as the lamp of Christianity burnt bright, in those early times, so those, who were illuminated by it, declined the military profession; and, that, as its flame shone less clear, they had less objection to it. Thus, in the two first centuries, when Christianity was the purest, there were no Christian soldiers. 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 upon the profession of arms with as little hesitation, as they entered upon any other occupation in life.

That there were no Christian soldiers in the first and second centuries, has already been made apparent.

That Christianity also was purest in these times, there can be no doubt.

Let us look at the character which is given of the first Christians by Athenagoras, Justin Martyr, Minucius Felix, and others of the early Christian writers. According to these they were plain and neat in their apparel, and frugal in their furniture. They were temperate in their eating and drinking. They relinquished all the diversions of the times, in which they saw any tendency to evil. They were chaste in their conversation, tempering mirth with gravity. They were modest and chaste in their deportment and manners. They were punctual to their words and engagements. They were such lovers of the truth, that, on being asked, if they were Christians, they never denied it, though death was the consequence of such a religious profession. They loved each other as brethren, and called one another by that name. They were kind, and courteous, and charitable, beyond all example, to others. They abstained from all manner of violence. They prayed for those who persecuted them.

They were patterns of humility and patience. They made no sacrifice of their consciences, but would persevere in that which was right, never refusing to die for their religion. This is the character, which is uniformly given of them by the Christian writers of those times.

That their conduct was greatly altered in the third century, where we are now to view it, we may collect from indisputable authority. I stated in the former section, that a Christian soldier was punished for refusing to wear a garland, like the rest of his comrades, on a public occasion. This man, it appears, had been converted in the army, and objected to the ceremony on that account. Now Tertullian tells us, that this soldier was blamed for his unseasonable zeal, as it was called, by some of the Christians at that time, though all Christians before considered the wearing of such a garland as unlawful and profane. In this century there is no question but the Christian discipline began to relax. To the long peace the church enjoyed from the death of Antoninus to the tenth year of Severus, is to be ascribed the corruption that ensued. This corruption we find to have spread rapidly; for the same Tertullian was enabled to furnish us with the extraordinary instance of manufacturers of idols being admitted into the ecclesiastical order.

Many corruptions are also noticed in this century by other writers.

Cyprian complained of them, as they existed in the middle, and Eusebius, as they existed at the end of it, and both attributed it to the peace, or to the ease and plenty, which the Christians had enjoyed. The latter gives us a melancholy account of their change. They had begun to live in fine houses, and to indulge in luxuries. But, above all, they had begun to be envious, and quarrelsome, and to dissemble, and to cheat, and to falsify their word, so that they lost the character, which Pliny, an adversary to their religion, had been obliged to give of them, and which they had retained for more than a century, as appears by their own writers.

That there were Christian soldiers in this more corrupt century of the church, it is impossible to deny. For such frequent mention is made of them in the histories, which relate to this period, that we cannot refuse our a.s.sent to one or other of the propositions, either that there were men in the armies, who called themselves Christians, or that there were men in them, who had that name given them by others. That they were Christians, however, is another question. They were probably such Christians, as Dion mentioned to have been among the life-guards of Dioclesian and Maximian, and of Constantius and Maximus, of whom Maximilian observed, "These men may know what it is expedient for them to do, but I am a Christian, and therefore I cannot fight." Indeed, that real Christians could have been found in the army in this century is impossible, for the military oath, which was full of idolatry, and the adoration of the standards, and the performance of sacrifice, still continued as services[14] not to be dispensed with by the soldiery. No one, therefore, can believe, that men in the full practice of Pagan idolatry, as every legionary soldier must then have been, were real Christians, merely because it is recorded in history, that men, calling themselves Christians, were found in the army in those times. On the other hand, if any soldiers professed Christianity at this period, or are related by authors to have professed it, and yet to have remained soldiers, it may be directly p.r.o.nounced, that they could only have been nominal or corrupted Christians.

[Footnote 14: The military oath was not altered for Christians till the next century, when they were allowed to swear "by G.o.d, by Christ, and by the Holy Spirit, and by the majesty of the emperor, which, next to G.o.d, is to be loved and honoured by mankind."]

That Christianity was more degenerate in the fourth than in the third century (which is the next position) we have indubitable proof. One of the first facts, that strikes us, is an extraordinary one related by Lactantius, in his "Death of the persecuted," that there were Christians at this time, who, having probably a superst.i.tious belief, that the sign of the Cross would be a preventive of pollution, were present, and even a.s.sisted at some of the Heathen sacrifices. But it is not necessary to detail these or other particulars. Almost every body knows, that more evils sprang up to the church in this century, than in any other, some of which remain at the present day. Indeed, the corruption of Christianity was fixed as it were by law in the age now mentioned.

Constantine, on his conversion, introduced many of the Pagan ceremonies and, superst.i.tions, in which he had been brought up, into the Christian religion. The Christians, rejoiced at seeing an emperor of their own persuasion, under whom they had hopes of restoration to equal privileges with others, and of freedom from persecution, submitted, in order to please or flatter him, to his idolatrous customs and opinions, thus sacrificing their consciences to their ease and safety. Many, on the other hand, who had always been Heathens, professed themselves Christians at once out of compliment to their emperor, and without any real conversion of the heart. Thus there was a mixture of Christianity and Paganism in the church, which had never been known before.

Constantine too did not dispense with the blasphemous t.i.tles of Eternity, Divinity, and Pontifex Maximus, as they had been given to his predecessors. After his death, he was considered also as a G.o.d. And if Philostorgius is to be believed, the Christians, for so he calls them, prayed to and wors.h.i.+pped him as such.

Now in this century, when the corruption of the church may be considered to have been fixed, we scarcely find any mention of Christian soldiers, or we find the distinction between them and others gradually pa.s.sing away. The truth is, that, when the Christians of this age had submitted to certain innovations upon their religion, they were in a fit state to go greater lengths; and so it happened, for as Heathens, who professed to be Christians out of compliment to their emperor, had no objection to the military service, so Christians, who had submitted to Heathenism on the same principle, relaxed, in their scruples concerning it. The latter too were influenced by the example of the former. Hence the unlawfulness of fighting began to be given up. We find, however, that here and there an ancient father still retained it as a religious tenet, but these dropping off one after another, it ceased at length to be a doctrine of the church.

Having now traced the practice of the Christians down to the fourth century, as far as the profession of arms is concerned, I shall state in few words the manner in which the Quakers make this practice support the meaning of the scriptural pa.s.sages, which they produce in favour of their tenet on war.

The Quakers then lay it down as a position, that the Christians of the first and second centuries, as we had already observed, gave the same interpretation, as they themselves give, of the pa.s.sages in question.