Clarkson, who also examined the Fathers, declares that "every Christian writer of the second century who notices the subject makes it unlawful for Christians to bear arms." Clarkson has made copious extracts from the writings of the Fathers against war, a few of which, as quoted by him and others, shall be inserted here. Justin Martyr and Tatian both considered the devil the author of war. Justin Martyr, while speaking of the prophecies relating to the days of peace, says, "That this prophecy is fulfilled you have good reason to believe, for we who in times past killed one another do not now fight with our enemies." Clarkson adds, "It is observable that the word 'fight' does not mean to strike, beat, or give a blow, but to fight in war; and the word 'enemy' does not mean a common adversary who has injured us, but an enemy of state." Irenaeus says that Christians in his day "had changed their swords and their lances into instruments of peace, and that they knew not how to fight." Maximilian and a number of others in the second century actually suffered martyrdom for refusing, on gospel principles, to bear arms. Celsus made it one of his charges against the Christians that they refused to bear arms for the Emperor. Origen, in the following century, admitted the fact and justified the Christians on the ground of the unlawfulness of war itself. Tertullian, in his discourse to Scapula, tells us "that no Christians were to be found in the Roman armies." In his declaration on the worship of idols he says, "Though the soldiers came to John and received a certain form to be observed, and though the Centurion believed, yet Jesus Christ, by disarming Peter disarmed every soldier afterwards; for custom can never sanction an illicit act." Again, in his _Soldier's Garland_, he says: "Can a soldier's life be lawful, when Christ has pronounced that he who lives by the sword shall perish by the sword? Can one who professes the peaceable doctrine of the gospel be a soldier when it is his duty not so much as to go to law? And shall he who is not to avenge his own wrongs be instrumental in bringing others into chains, imprisonment, torment, and death?" He tells us, also, that the Christians in his day were sufficiently numerous to have defended themselves if their religion had permitted them to have recourse to the sword. There are some marvelous accounts of Christian soldiers related by Eusebius; but Valesius, in his annotations on these accounts, has abundantly proved them to be fabulous, though he was not opposed to war and could have had no other object but to support the truth. Eusebius, in his orations on Constantine, uses such extravagant adulation, which falls but little short of idolatry, that his account of Christian warriors ought to be received with great caution, especially when we recollect that church and state were, in his day, united.