arguments are much the same as those of the discussion at home.
ON THE NAMES OF RELIGIOUS BODIES.
We see that there are paradoxers in argument as well as in assertion of fact: my plan does not bring me much into contact with these; but another instance may be useful. Sects, whether religious or political, give themselves names which, in meaning, are claimed also by their opponents; loyal, liberal, conservative (of good), etc. have been severally appropriated by parties. Whig and Tory are unobjectionable names: the first—which occurs in English ballad as well as in Scotland—is sour milk;[[45]] the second is a robber. In theology, the Greek Church is Orthodox, the Roman is Catholic, the modern Puritan is Evangelical, etc.
The word Christian (Vol. I, p. 248[[46]]) is an instance. When words begin, they carry their meanings. The Jews, who had their Messiah to come, and the followers of Jesus of Nazareth, who took Him for their Messiah, were both Christians (which means Messianites): the Jews would never have invented the term to signify Jesuans, nor would the disciples have invented such an ambiguous term for themselves; had they done so, the Jews would have disputed it, as they would have done in later times if they had had fair play. The Jews of our day, I see by their newspapers, speak of Jesus Christ as the Rabbi Joshua. But the
heathens, who knew little or nothing about the Jewish hope, would naturally apply the term Christians to the only followers of a Messiah of whom they had heard. For the Jesuans invaded them in a missionary way; while the Jews did not attempt, at least openly, to make proselytes.
All such words as Catholic, etc., are well enough as mere nomenclature; and the world falls for the most part, into any names which parties choose to give themselves. Silly people found inferences on this concession; and, as usually happens, they can cite some of their betters. St. Augustine,[[47]] a freakish arguer, or, to put it in the way of an old writer, lectorem ne multiloquii tædio fastidiat, Punicis quibusdam argutiis recreare solet,[[48]] asks, with triumph, to what chapel a stranger would be directed, if he inquired the way to the Catholic assembly. But the best exhibition of this kind in our own century is that made by the excellent Dr. John Milner,[[49]] in a work (first published in 1801 or 1802) which I suppose still circulates, "The End of Religious Controversy": a startling title which, so far as its truth is concerned, might as well have been "The floor of the bottomless pit." This writer, whom every one of his readers will swear to have been a worthy soul, though many, even of his own sect, will not admire some of his logic, speaks as follows:
"Letter xxv. On the true Church being Catholic. In treating of this third mark of the true Church, as expressed in our common creed, I feel my spirits sink within me, and I am almost tempted to throw away my pen in despair. For what chance is there of opening the eyes of candid Protestants to the other marks of the Church, if they are capable of keeping them shut to this? Every time they address the
God of Truth, either in solemn worship or in private devotion [stretch of rhetoric], they are forced, each of them, to repeat: I believe in the Catholic Church, and yet if I ask any of them the question: Are you a Catholic? he is sure to answer me, No, I am a Protestant! Was there ever a more glaring instance of inconsistency and self-condemnation among rational beings!"
"John Milner, honest and true,
Did what honest people still may do,