give unto you;' and you are men of riper years, who have studied the word of God together-since to you, I say, such things can happen? Truly, must not man be continually in a state of warfare on earth. (Job vii. 1.) Alas! that I can never meet with you both together. Probably, as I am moved and penetrated with sorrow and fear, I should fall down at your feet; I should weep to the utmost; I should beseech you with all possible love. Sometimes I should beseech each of you separately for himself, sometimes each one for the other, and especially for the weak, for whom Christ died, who have seen you to their great peril on the theatre of this life, that you would not scatter such things in your writings respecting one another, which, hereafter, you who are not disposed to be reconciled-if ye should be reconciled-would not be able to obliterate, or which you would then be afraid to read, lest you should renew the controversy with one another."

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CHAPTER XI.

THE VARIOUS CALLINGS AMONG CHRISTIANS.

WE have seen that in the first ages, the opinions of Christians, whether it was allowable for a Christian to fill a civil office, or to serve in the army, were divided. At a later period, the general voice of the church decided in the affirmative. Only separatists thought otherwise, such as probably the Novatians and Donatists, whose convictions, as far as they proceeded from Christian love, and aimed at reaching the ideal of the Christian life, although in part founded on a misconception, were deserving of respect and forbearance. Ambrose satisfied a Christian judge, who had been troubled with conscientious scruples respecting the exercise of his office, by appealing to Rom. xiii. 4. We recognise the new ideas respecting the importance of human life that were spread by Christianity, the power of love extending itself to those who had fallen however low, when many judges who in their office had been

MILITARY SERVICE NOT PROHIBITED.

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obliged to pass sentence of death, were held back by a certain feeling from approaching the body of the Lord who died for all sinners, at the love-feast. Yet the church did not consider herself warranted to refuse communion to a person who discharged a function committed to him by God, and founded on the law of God.

Against those heathens who blamed Christianity for all the corruption of the Roman empire at that time, Augustin says:* Let those who assert that the doctrine of Christ is opposed to the well-being of the state give us an army of such men as the doctrine of Christ enjoins soldiers to be. Let them give us such citizens, such husbands, such wives, such parents, such masters, such servants, such kings, such judges; lastly, such payers and receivers of the public revenues, as Christianity requires, and we shall see whether they will then venture to say that Christianity is injurious to the state; whether they must not rather admit that this religion, when it is obeyed, is a great safeguard to the state." Against those who, from a literal interpretation of passages in the sermon on the mount (Matt. v. 39; Luke vi. 29), believed they must infer that the discharge of civil offices and military service were inconsistent with Christianity; the same writer says: "These precepts relate rather to the internal disposition than to the outward act; let patience and love abide constantly in the interior of the soul, but in reference to the outward act let that be done which appears most useful for those we love in heart." This appears plainly from the example of the Lord Jesus, that extraordinary example of patience, who, when he was smitten on the cheek, said: “If I have spoken evil, bear witness of the evil, but if well, why smitest thou me?" He therefore did not fulfil his own precept, if we merely take it according to the letter, for he did not present the other cheek, but rather prevented the person who had committed an unjust

* Proinde qui doctrinam Christi adversam dicunt esse reipublicæ, dent exercitum talem quales doctrina Christi esse milites jussit, dent tales provinciales, tales maritos, tales conjuges, tales parentes, tales filios, tales dominos, tales servos, tales reges, tales judices, tales denique debitorum ipsius fisci redditores et exactores, quales esse præcepit doctrina Christiana, et audeant eam dicere adversam esse reipublicæ immo vero non dubitent eam confiteri magnam, si obtemperetur, salutem esse reipublicæ. August. Epist. 138, ad Marcellinum.

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act from a repetition of it; and yet he was ready, not only to let himself be smitten in the face, but to die on the cross for those from whom he met with such treatment; for whom, indeed, he prayed on the cross, Father, forgive them, for they know not what they do." Therefore we must always have love in our inward disposition, so that we should not wish to return evil for evil; yet outwardly we must do many things in which we shall rather consult the true interests of men than their inclination, as a father when he chastises his son, even sharply, does not, certainly, lose his parental affection. And if, therefore, an earthly state observes the precepts of Christianity, war itself will not be carried on without love, in order to lead back the conquered so much more easily to peaceful intercourse, founded upon what is good and equitable; for he who loves the liberty of doing evil, is conquered for his own best interests-for nothing is more unfortunate than the good fortune of the vicious, by which impunity, which is the greatest punishment, is secured, and the evil will, as an internal enemy, is strengthened. If Christianity condemned all war as sinful, then the soldiers, when they asked advice concerning salvation, should rather have been told to throw away their arms, and to abandon military ser vice; but they were told, "Do violence to no man, and be content with your wages." Not the military profession," says Augustin in another passage, where he quotes the same words, in his 302nd sermon; but an evil disposition in that profession, prevents from doing good. Oh that soldiers, that we ourselves, would hearken to what Christ enjoins; there is one Christ for them and for us. May we all listen to him, and live in harmony and peace." To a general, Boniface, who had requested Augustin to give him directions how to lead a Christian life in his vocation, he wrote: "Do not believe that no one bearing arms can lead a life well-pleasing to God. The holy David bore arms, to whom the Lord gave so strong a testimony, and so did most of the good men of that age. The centurion bore arms. (Matt. viii. 8.) To the same class also belonged Cornelius, to whom the angel was sent, and to whom he said: Thy prayers and thy alms are come up for a memorial before God;' when he told him to send for the Apostle Peter, and learn from him what he was to do; and who sent 'a devout soldier of them that waited on him,' to request

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AUGUSTIN'S ADVICE TO BONIFACE.

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that apostle to visit him. Reflect, first of all, when thou armest thyself for battle, that thy heroic spirit itself is a gift of God. So wilt thou guard against using God's gifts contrary to God's will. Thou must always wish for peace, and only engage in war as a matter of necessity, that God may free thee from that trouble, and maintain peace. Even in war be peacefully disposed, in order to bring back those who are conquered by thee to a peace that will be beneficial, even to themselves. Let chastity and moderation adorn thy demeanour; for it is a shame that the power of unlawful desires should vanquish him whom no human power can vanquish. If earthly riches are wanting to thee, seek for thyself such as are not to be gained by wicked works, and belong to this world; but if thou possessest such, seek to retain them for heaven by good works. Brave and Christian souls are not puffed up by worldly riches when they fall to their lot, nor are they disheartened by the loss of them. Let us rather think of our Lord's words: 'Where your treasure is, there will your heart be also! And if we understand the call (made, at the celebration of the Supper), to have our hearts above, we must not answer thee with falsehood. If, when reading this epistle of the Holy Scriptures, thou art made aware that thou art defective in this or the other point of the Christian life, seek to gain it by strenuous effort and prayer. Thank God for what thou hast, as the source of good from whom thou hast it; and in all the good thou doest, glorify him and humble thyself, as it is written, Every good gift and every perfect gift is from above, and cometh down from the Father of lights.' But however far may be thy progress in the love of God, and of thy neighbour, and in true piety, never expect, as long as thou walkest on earth, to be without sin; for of this life on earth we read in the Holy Scriptures (Job vii. 1), "Is there not a warfare to man on earth?" Therefore as long as thou livest in the body thou must use the prayer which the Lord has taught us, 'Forgive us our debts as we forgive our debtors;' be ready thus to forgive quickly, if any one has committed an offence against thee, and seek forgiveness for thyself, that thou mayest be able to pray with uprightness." When Boniface, at that time one of the greatest generals in the Roman empire, was dejected by the death of a much-loved pious wife, and had thoughts of becom

ing a monk, Augustin dissuaded him from it, and represented to him, "how much he could benefit the church in the calling that was entrusted to him by God, provided he exercised it according to the divine will, since he defended the Christians against the barbarians, so that they could lead a quiet and peaceable life in all godliness and honesty, and that while bearing carnal weapons he could gain the stronger and surer protection of spiritual weapons.'

But afterwards, when through various intrigues, dissension was sown between this great general and the Roman government, which he had served so long and so successfully, and when on account of the unjust treatment he received he was induced to join a rebellion which opened the north of Africa to the Vandals, and occasioned great trouble to that part of the world, Augustin wrote him an epistle of exhortation and warning to recall him to his duty. "I wish to say something to you, not for the purpose of maintaining your power, and the honour with which you are invested in this evil world; nor for your temporal welfare, which is a transitory and uncertain thing; but something which may contribute to the attainment of that salvation which Christ has promised us, who on that account suffered shame here below, and was crucified, in order to teach us that we should rather despise than love the good things of this world, but should make that the object of our love and hope which he has placed before us in his resurrection. I know, indeed, that there are not wanting persons who wish thy advantage in reference to the life of this world, and would give thee counsel relating to it, both good and bad, since they are men, and can only give their advice according to present appearances, without knowing what may happen on the next day. But a person does not easily give thee counsel, that thy soul may not lose eternal life; not that persons are wanting who could do this, but they can hardly find a moment to speak to thee respecting it. For I have always been anxious to do it, and yet have never found time and place to lay before thee what I feel that I am bound to lay before a man whom I so much love in Christ. Hear me, then; yea, hear the Lord our God, who speaks to thee through the instrumentality of my weakness. Recollect thy state of mind when thy first wife was still living, and soon after her death how thou wert disgusted with the vanity