himself one thing or the other in any matter whatsoever? By occasional confusion between theism and Christianity by taking advantage of the formal phrases of adhesion to the Roman Church, which very often occur, and are often the happiest bits of irony in an ironical production; by citations of his morality, which is decidedly Christian, though often attributed to Brahmins; and so on—the author makes a fair case for his paradox, in the eyes of those who know no more than he tells them. If he had said that Voltaire was a better Christian than himself knew of, towards all mankind except men of letters, I for one should have agreed with him.
Christian! the word has degenerated into a synonym of man, in what are called Christian countries. So we have the parrot who 'swore for all the world like a Christian,' and the two dogs who 'hated each other just like Christians.' When the Irish duellist of the last century, whose name may be spared in consideration of its historic fame and the worthy people who bear it, was (June 12, 1786) about to take the consequence of his last brutal murder, the rope broke, and the criminal got up, and exclaimed, 'By Mr. Sheriff, you ought to be ashamed of yourself! this rope is not strong enough to hang a dog, far less a Christian!' But such things as this are far from the worst depravations. As to a word so defiled by usage, it is well to know that there is a way of escape from it, without renouncing the New Testament. I suppose any one may assume for himself what I have sometimes heard contended for, that no New Testament word is to be used in religion in any sense except that of the New Testament. This granted, the question is settled. The word Christian, which occurs three times, is never recognised as anything but a term of contempt from those without the pale to those within. Thus, Herod Agrippa, who was deep in Jewish literature, and a correspondent of Josephus, says to Paul, (Acts xxvi. 28) 'Almost thou persuadest me to be (what I and other followers of the state religion depise under the name) a Christian.' Again, (Acts xi. 26) 'The disciples (as they called themselves) were called (by the surrounding heathens) Christians first in Antioch.' Thirdly, (1 Peter iv. 16) 'Let none of you suffer as a murderer.…But if as a Christian (as the heathen call it by whom the suffering comes), let him not be ashamed.' That is to say, no disciple ever called himself a Christian, or applied the name, as from himself, to another disciple, from one end of the New Testament to the other; and no disciple need
