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