Chapter XIX.--Concerning Military Service.
In that last section, decision may seem to have been given likewise concerning military service, which is between dignity and power. [314] But now inquiry is made about this point, whether a believer may turn himself unto military service, and whether the military may be admitted unto the faith, even the rank and file, or each inferior grade, to whom there is no necessity for taking part in sacrifices or capital punishments. There is no agreement between the divine and the human sacrament, [315] the standard of Christ and the standard of the devil, the camp of light and the camp of darkness. One soul cannot be due to two masters--God and Cæsar. And yet Moses carried a rod, [316] and Aaron wore a buckle, [317] and John (Baptist) is girt with leather [318] and Joshua the son of Nun leads a line of march; and the People warred: if it pleases you to sport with the subject. But how will a Christian man war, nay, how will he serve even in peace, without a sword, which the Lord has taken away? [319] For albeit soldiers had come unto John, and had received the formula of their rule; [320] albeit, likewise, a centurion had believed; [321] still the Lord afterward, in disarming Peter, unbe**d every soldier. No dress is lawful among us, if assigned to any unlawful action.
[314] Elucidation II.
[315] "Sacramentum" in Latin is, among other meanings, "a military oath."
[316] "Virgam." The vine switch, or rod, in the Roman army was a mark of the centurion's (i.e., captain's) rank.
[317] To fasten the ephod; hence the buckle worn by soldiers here referred to would probably be the belt buckle. Buckles were sometimes given as military rewards (White and Riddle).
[318] As soldiers with belts.
[319] Matt. xxvi. 52; 2 Cor. x. 4; John xviii. 36.
[320] See Luke iii. 12, 13.
[321] Matt. viii. 5, etc.; Luke vii. 1, etc.
Chapter XX.--Concerning Idolatry in Words.
But, however, since the conduct according to the divine rule is imperilled, not merely by deeds, but likewise by words, (for, just as it is written, "Behold the man and his deeds;" [322] so, "Out of thy own mouth shalt thou be justified" [323] ), we ought to remember that, even in words, also the inroad of idolatry must be foreguarded against, either from the defect of custom or of timidity. The law prohibits the gods of the nations from being named, [324] not of course that we are not to pronounce their names, the speaking of which common intercourse extorts from us: for this must very frequently be said, "You find him in the temple of Æsculapius;" and, "I live in Isis Street;" and, "He has been made priest of Jupiter;" and much else after this manner, since even on men names of this kind are bestowed. I do not honour Saturnus if I call a man so, by his own name. I honour him no more than I do Marcus, if I call a man Marcus. But it says, "Make not mention of the name of other gods, neither be it heard from thy mouth." [325] The precept it gives is this, that we do not call them gods. For in the first part of the law, too, "Thou shalt not," saith He, "use the name of the Lord thy God in a vain thing," [326] that is, in an idol. [327] Whoever, therefore, honours an idol with the name of God, has fallen into idolatry. But if I speak of them as gods, something must be added to make it appear that I do not call them gods. For even the Scripture names "gods," but adds "their," viz. "of the nations:" just as David does when he had named "gods," where he says, "But the gods of the nations are demons." [328] But this has been laid by me rather as a foundation for ensuing observations. However, it is a defect of custom to say, "By Hercules, So help me the god of faith;" [329] while to the custom is added the ignorance of some, who are ignorant that it is an oath by Hercules. Further, what will an oath be, in the name of gods whom you have forsworn, but a collusion of faith with idolatry? For who does not honour them in whose name he swears?
[322] Neither Oehler nor any editor seems to have discovered the passage here referred to.
[323] Matt. xii. 37.
[324] Ex. xxiii. 13. [St. Luke, nevertheless, names Castor and Pollux, Acts xxviii. 2., on our author's principle.]
[325] Ex. xxiii. 13.
[326] Ex. xx. 7.
[327] Because Scripture calls idols "vanities" and "vain things." See 2 Kings xvii. 15, Ps. xxiv. 4, Isa. lix. 4, Deut. xxxii. 21, etc.
[328] Ps. xcvi. 5. The LXX. in whose version ed. Tisch. it is Ps. xcv. read daimonia, like Tertullian. Our version has "idols."
[329] Mehercule. Medius Fidius. I have given the rendering of the latter, which seems preferred by Paley (Ov. Fast. vi. 213, note), who considers it = me dius (i.e., Deus) fidius juvet. Smith (Lat. Dict. s.v.) agrees with him, and explains it, me deus fidius servet. White and Riddle (s.v.) take the me (which appears to be short) as a "demonstrative" particle or prefix, and explain, "By the God of truth!" "As true as heaven," "Most certainly."