justly considered the profession of a soldier, and that of a Christian, as incompatible.  Celsus accuses them of abandoning the empire, under whose laws they lived, to its enemies.  And what is the answer of Origen to this accusation?  Look:  at his pitiful reply!  He endeavours to palliate this undutiful refusal by representing that—­“the Christians had their peculiar camps, in which they incessantly combatted for the safety of the emperor and empire, by lifting up their right hands—­ in prayer!!” (See Origen contra Celsum, Lib. 8, p. 437.) This is a sneaking piece of business truly!  But Origen could have given another answer, if he had dared to avow it, which is, that his co-religionists, in his time, had not ceased to expect their master momentarily to appear; and, of course, it little mattered what became of the emperor, or the empire.  This notion was the principal engine for making proselytes; and it was by this expectation that many were frightened into baptism.

That Christianity was considered incompatible with the military profession, is evident from many passages of the fathers.  And one of them, I believe, Tertullian, ventures to insinuate to the Christians in the legions, the expediency of deserting, to rid themselves of “their carnal employment.”  Nay, to such a height did this spirit prevail, that it never stopped till it taught the Roman youth in Italy the expedient of cutting off the thumbs of their right hands in order to avoid the conscription, and that they might be allowed to count their beads at home in quiet.

If we examine, in detail, the precepts of this religion, as they affect nations, we shall see, that it interdicts every thing which can make a nation flourishing.  We have seen already the notion of imperfection which Christianity attaches to marriage, and the esteem and preference it holds out to celibacy.  These ideas certainly do not favour population, which is, without contradiction, the first source of power to every state.

Commerce is not less obnoxious to the principles of a religion whose founder is represented as denouncing an anathema against the rich, and as excluding them from the kingdom of heaven.  All industry is equally interdicted to perfect Christians, who are to spend their lives “as strangers, and pilgrims upon earth,” and who are “not to take care of the morrow.”

Chrysostom says, that “a merchant cannot please God, and that such a one ought to be chased out of the church.”

No Christian, also, without being inconsistent, can serve in the army.  For a man, who is never sure of being in a state of grace, is the most extravagant of men, if, by the hazard of battle, he exposes himself to eternal perdition.  And a Christian who ought to love his enemies, is he not guilty of the greatest of crimes, when he inflicts death upon a hostile soldier, of whose disposition he knows nothing:  and whom he may, at a single stroke, precipitate into hell?  A Christian soldier is a monster! a non-descript! and Lactantius affirms, that “a Christian cannot be either a soldier, or an accuser to a criminal cause.”  And, at this day, the Quakers, and Mennonites refuse to carry arms, and, in so doing, they are consistent Christians.