There are three points of doctrine the belief of which forms the foundation of all morality. The first is the existence of God; the second is the immortality of the human soul; and the third is a future state of rewards and punishments. Suppose it possible for a man to disbelieve either of these three articles of faith and that man will have no conscience, he will have no other law than that of the tiger or the shark. The laws of man may bind him in chains or may put him to death, but they never can make him wise, virtuous, or happy.

The law given from Sinai was a civil and municipal as well as a moral and religious code; it contained many statutes adapted to that time only, and to the particular circumstances of the nation to whom it was given; they could of course be binding upon them, and only upon them, until abrogated by the same authority which enacted them, as they afterward were by the Christian dispensation: but many others were of universal application -- laws essential to the existence of men in society, and most of which have been enacted by every nation which ever professed any code of laws.

Celsus, a Grecian eclectic philosopher of the second century, is the first heathen author who wrote an express work against Christianity. It bears the title, "A True Discourse." Origen, in his able and effective refutation, has faithfully preserved the principal portions of it in the author’s own language. Celsus employs all the aids which the culture of his age afforded—the weapons of learning, philosophy, common sense, wit, sarcasm, and dramatic animation of style—to disprove and ridicule Christianity and its followers. He combines the hatred of Judaism and the contempt of heathenism, and anticipates most of the arguments and sophisms of the Deists and Naturalists of later times.

And yet even this able infidel assailant, who lived almost within hailing distance of the apostolic age, bears witness, as St. Chrysostom already remarked, to the antiquity of the apostolic writings and the main facts of the gospel history. He thus furnishes a strong argument against the modern mythical and legendary biographists of Jesus. Celsus refers to the Gospels of Matthew, Luke, and John; and makes, upon the whole, about eighty allusions to, or quotations from, the New Testament. He takes notice of Christ’s birth from a virgin in a small village of Judæa; the adoration of the wise men from the East; the slaughter of the infants by order of Herod; the flight to Egypt, where he supposes Christ learned the charms of magicians; his residence in Nazareth; his baptism, and the descent of the Holy Spirit in the shape of a dove, and the voice from heaven; the election of his disciples; his friendship with publicans and other low people; his cures of the lame and the blind, and raising of the dead; the betrayal of Judas; the denial of Peter; the principal circumstances in the history of the passion and crucifixion; also the resurrection of Christ. It is true, he perverts or abuses most of these facts; but, according to his own showing, they were then generally, and had always been, believed by the Christians. He does not deny the miracles of Jesus, but, like the Jews, he derives them from evil spirits, and makes Jesus a magician and impostor. He alludes also to some of the principal doctrines of the Christians, to their private assemblies for worship, and to the office of presbyters. He omits the grosser charges of immorality, which he probably considered absurd and incredible....

For a fuller account of Celsus’ argument, see the author’s “Church History,” vol. i. p. 187 ff. (here) Lardner, Doddridge, and Leland made good use of Celsus against the Deists of their day. He may, with still greater effect, be turned against Strauss and Renan.

See also Schaff’s "Celsus and Lucian," here

Mark 15:39 And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God.

Luke 23:45 And the sun was darkened, and the veil of the temple was rent in the midst. 46And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost. 47Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.

This Jesus lived with men: with the consciousness of unutterable majesty, he joined a lowliness, gentleness, humanity, and sympathy which have no example in human history. I ask you to contemplate this wonderful union. In proportion to the superiority of Jesus to all around him, was the intimacy, the brotherly love, with which he bound himself to them. I maintain that this is a character wholly remote from human conception. To imagine it to be the production of imposture or enthusiasm, shows a strange unsoundness of mind. I contemplate it with a veneration second only to the profound awe with which I look up to God. It bears no mark of human invention. It was real. It belonged to, and it manifested, the beloved Son of God. . . .

Here I pause; and indeed I know not what can be added to heighten the wonder, reverence, and love which are due to Jesus. When I consider him, not only as possessed with the consciousness of an unexampled and unbounded majesty, but as recognizing a kindred nature in human beings, and living and dying to raise them to a participation of his divine glories; and when I see him, under these views, allying himself to men by the tenderest ties, embracing them with a spirit of humanity, which no insult, injury, or pain could for a moment repel or overpower,—I am filled with wonder as well as reverence and love. I feel that this character is not of human invention; that it was not assumed through fraud, or struck out by enthusiasm; for it is infinitely above their reach. When I add this character of Jesus to the other evidences of his religion, it gives, to what before seemed so strong, a new and a vast accession of strength: I feel as if I could not be deceived. The Gospels must be true: they were drawn, from a living original; they were founded on reality. The character of Jesus is not a fiction: he was what he claimed to be, and what his followers attested. Nor is this all. Jesus not only was, he is still, the Son of God, the Saviour of the world. He exists now: he has entered that heaven to which he always looked forward on earth. There he lives and reigns. With a clear, calm faith, I see him in that state of glory; and I confidently expect, at no distant period, to see him face to face. We have, indeed, no absent friend whom we shall so surely meet. Let us then, my hearers, by imitation of his virtues, and obedience to his word, prepare ourselves to join him in those pure mansions, where he is surrounding himself with the good and pure of our race, and will communicate to them for ever his own spirit, power, and joy.

I believe Jesus Christ to be more than a human being. In truth, all Christians so believe him. Those who suppose him not to have existed before his birth do not regard him as a mere man, though so reproached. They always separate him by broad distinctions from other men. They consider him as enjoying a communion with God, and as having received gifts, endowments, aid, lights, from him, granted to no other; and as having exhibited a spotless purity, which is the highest 340distinction of heaven. All admit, and joyfully admit, that Jesus Christ, by his greatness and goodness, throws all other human attainments into obscurity.

"In [Christ] we have an example of a quiet and peaceable spirit; of a becoming modesty and sobriety; just, honest, upright, sincere; and, above all, of a most gracious and benevolent temper and behavior. One who did no wrong, no injury to any man; in whose mouth was no guile; Who went about doing good, not only by his ministry, but also in curing all manner of diseases among the people. His life was a beautiful picture of human nature in its native purity and simplicity, and showed at once what excellent creatures men would be when under the influence and power of that gospel which he preached unto them."

The four Gospels have given us so living, if not so correct, an image, and that image has shone out so long in golden radiance before the dazzled eyes of Christendom, that to admit it may be partially erroneous is the utmost stretch of our philosophy. We still persist in arguing and debating as if it were absolutely perfect. Small marvel, truly, is it so, when even the confessed creations of the poet’s genius—a Hamlet or a Lear—become to us real persons on whom we argue and debate. Who shall say how real is that ideal Christ whom all of us hold in our hearts, whom nearly all of us have worshiped on our knees? . . .

Of that noblest countenance which once smiled upon the plains of Palestine, we possess not, nor will mankind ever recover, any perfect and infallible picture, any sun-drawn photograph which might tell us, with unerring certainty, he was or lie was not as our hearts may conceive of him. Rather do we only look sorrowfully over the waves of time to behold reflected therein some such faint and wavering image as his face may have cast on the Lake of Galilee, as he leaned at eventide from the ship of his disciples over the waters, stirred and rippling before the breeze. Some features too often recur to leave us altogether mistaken concerning them, and the impression of the whole countenance is one 'full of grace and truth.’ But of the details we can decide nothing, nor pretend to speak of them as clear or assured.

One thing, however, we may hold with approximate certainty; and that is, that all the highest doctrines, the purest moral precepts, the most profound spiritual revelations, recorded in the Gospels, were actually those of Christ himself. The originator of the Christian movement must have been the greatest soul of his time, as of all time. If he did not speak those words of wisdom, who could have recorded them for him? 'It would have taken a Jesus to forge a Jesus.' (Theodore Parker.) . . .

That in him who assuredly possessed the deepest spiritual experience, and reached the highest spiritual eminence of all the sons of men, his disciples should have embodied the spiritual history of all humanity, is not a matter of surprise. It may be that his life did pass through all the phases of the inner world. It may be that there was a day when the first sense of independent religion awoke in his yet childish heart, and he asked his parent, ‘Wist ye not that I must be about my Father’s business?’ It may be there was a long period of lonely thought and ascetic practice upon those desolate, burning hills of the Quarantania, closing at last with the same fierce strife, with tempting passions and interests, which every strong soul has undergone, and every saint has ended with the same victorious word, ‘Get thee behind me, Satan!’ It may be there was an hour of transfiguration, when his soul became glorified in the full splendor of God’s love, and the spirits of the holy dead seemed not more heavenly than his own. It may be there was a dread night in Gethsemane, when the first warfare of the temptation had to be won again wit harder strife, and deeper prayers, and fast-falling tears of blood, till it, too, closed in victory, still holier and more complete,—'Not my will, but Thine, be done.' It may be there was one darkest moment of all, when, in the fainting agony of the cross, God hid his face, withdrew the conscious Presence which could make all torture endurable, and left him to that uttermost trial which wrung forth the cry (the bitterest which ever broke from human lips), 'My God, my God! why hast thou forsaken me?' It may be that the dread darkness of the passion passed away; and, as the end drew on, the Christ knew that his Father’s work, begun so long ago in the temple, was accomplished, and that his Father’s love should be his portion for ever; that not now Moses and Elias, but the poor crucified thief beside him, should that day be with him in Paradise; that he might pray for his cruel foes, 'Father, forgive them, for they know not what they do,' and then look back over his whole life’s task, and bow his head, and say, 'It is finished!'

It may be that all these things were absolutely true; that, in the life of Jesus, the great Allegory of Humanity was a real fact taking place under the sun. We can believe that so it was; or, if not, then that it had another and more spiritual reality in the souls of those millions who have ever since recognized it as bearing an eternal truth under the vail of holiest parable.

For Schaff’s essay on Frances Power Cobbe, see here

Page 414: "On the whole, it appears to me that the morality and religion of the inhabitants [of Tahiti] are highly creditable. There are many who attack, even more acrimoniously than Kotzebue, both the missionaries, their system, and the effects produced by it. Such reasoners never compare the present state with that of the island only twenty years ago; nor even with that of Europe at this day; but they compare it with the high standard of Gospel perfection. ... In as much as the condition of the people falls short of this high standard, blame is attached to the missionary, instead of credit for that which he has effected. They forget, or will not remember, that human sacrifices and the power of an idolatrous priesthood - a system of profligacy unparalleled in another part of the world - infanticide, a consequent of that system - bloody wars, where conquerors spared neither women nor children - that all these have been abolished; and that dishonesty, intemperance, and licentiousness have been greatly reduced by Christianity. In a voyager to forget these things is base ingratitude; for should he chance to be at the point of shipwreck on some unknown coast, he will most devoutly pray that the lesson of the missionary may have reached thus far."

Page 425: "All this is very surprising, when it is considered that five years ago nothing but the fern flourished here. Moreover, native workmanship, taught by the missionaries, has effected this change;--The lesson of the missionary is the enchanter's wand. The house has been built, the widows framed, the fields ploughed, and even the trees grafted by the New Zealander."

Page 426: "Several young men, redeemed by the missionaries from slavery, were employed on the farm."

Page 505: "From seeing the present state, it is impossible not to look forward with high expectations to the future progress of nearly an entire hemisphere. The march of improvement, consequent on the introduction of Christianity throughout the south Seas, probably stands by itself in the records of history."

"Dans une de ces soirées du Baron d’Holbach où se reunissaient les plus célèbres incredules du siècle, on venait de se donner pleine carrière pour rélever le plus plaisamment du monde les prétendues absurdités, les bêtises, les inepties de tout genre dont fourmillent nos livres sacrés. Le philosophe Diderot, qui n’avait pas pris lui-même une mince part à la conversation, finit par l’arrêter tout à coup en disant:

"A merveilles, messieurs, à merveilles, je ne connais personne en France ni ailleurs, qui sache écrire et parler avec plus d’art et de talent. Cependant malgré tout le mal que nous avons dis, et sans doute avec beaucoup de raison, de ce diable de livre, j’ose vous défier, tout sant que vous êtes, de faire un recit qui soit aussi simple, mais en même temps aussi sublime, aussi touchant que le récit de la passion et de la mort de Jésus-Christ, qui produise le même effet, qui fasse une sensation aussi forte, aussi généralement ressentie, et dont l’influence soit encore la même après tant de siècles."

"Cette apostrophe imprévue étonna tous les auditeurs, et fut suivie même d’un assez long silence."

***

"In one of those evening parties of Baron d’Holbach, where the most celebrated infidels of the century used to assemble, the conversation turned fieely, and in thie most amusing manner, on the supposed absurdities, stupidities, and all kind of inconsistencies, of the Sacred Scriptures. The philosopher Diderot, who had taken no small part in the conversation, brought it suddenly to a close by the following remark:—

"For a wonder, gentlemen, for a wonder, I know nobody, either in France or anywhere else, who could write and speak with more art and talent. Notwithstanding all the bad which we have said, and no doubt with good reason, of this devil of a book (de ce diable de livre), I defy you all—as many as are here to prepare a tale so simple, and at the same time so sublime and so touching, as the tale of the passion and death of Jesus Christ; which produces the same effect, which makes a sensation as strong and as generally felt, and whose influence will be the same, after so many centuries"

This unexpected speech astonished all the hearers, and was followed by a pretty long silence.

Schaff discusses Denis Diderot here

Letter to Mrs. Jane Mecom:

“I am so far from thinking that God is not to be worshipped, that I have composed and wrote a whole book of devotions for my own use; and I imagine there are few if any in the world so weak as to imagine, that the little good we can do here can merit so vast a reward hereafter.”

Letter to George Whitefield, June 6, 1753:

“Even the mixed, imperfect pleasures we enjoy in this world, are rather from God’s goodness than our merit; how much more such happiness of heaven! For my part I have not the vanity to think I deserve it, the folly to expect it, nor the ambition to desire it; but content myself in submitting to the will and disposal of that God who made me, who has hitherto preserved and blessed me, and in whose fatherly goodness I may well confide, that he will never make me miserable; and that even the afflictions I may at any time suffer shall tend to my benefit.”

... “The worship of God is a duty; the hearing and reading of sermons may be useful; but, if men rest in hearing and praying, as too many do, it is as if a tree should value itself on being watered and putting forth leaves, though it never produced any fruit.”

Letter to George Whitefield, June 19, 1764:

“That Being, who gave me existence, and through almost threescore years has been continually showing his favors upon me, whose very chastisements have been blessings to me; can I doubt that he loves me? And, if he loves me, can I doubt that he will go on to take care of me, not only here but hereafter?

Letter to Sarah Franklin, November 8, 1764:

“Go constantly to church, whoever preaches. The act of devotion in the Common Prayer Book is your principal business there, and if properly attended to, will do more towards amending the heart than sermons generally can do. For they were composed by men of much greater piety and wisdom, than our common composers of sermons can pretend to be; and therefore I wish you would never miss the prayer days; yet I do not mean you should despise sermons, even of the preachers you dislike, for the discourse is often much better than the man, as sweet and clear waters come through very dirty earth.”

Letter to Thomas Paine:

DEAR SIR,

I have read your manuscript with some attention. By the argument it contains against a particular Providence, though you allow a general Providence, you strike at the foundations of all religion. For without the belief of a Providence, that takes cognizance of, guards, and guides, and may favor particular persons, there is no motive to worship a Deity, to fear his displeasure, or to pray for his protection. I will not enter into any discussion of your principles, though you seem to desire it. At present I shall only give you my opinion, that, though your reasonings are subtile and may prevail with some readers, you will not succeed so as to change the general sentiments of mankind on that subject, and the consequence of printing this piece will be, a great deal of odium drawn upon yourself, mischief to you, and no benefit to others. He that spits against the wind, spits in his own face.

But, were you to succeed, do you imagine any good would be done by it? You yourself may find it easy to live a virtuous life, without the assistance afforded by religion; you having a clear perception of the advantages of virtue, and the disadvantages of vice, and possessing a strength of resolution sufficient to enable you to resist common temptations. But think how great a portion of mankind consists of weak and ignorant men and women, and of inexperienced, inconsiderate youth of both sexes, who have need of the motives of religion to restrain them from vice, to support their virtue, and retain them in the practice of it till it becomes habitual, which is the great point for its security. And perhaps you are indebted to her originally, that is, to your religious education, for the habits of virtue upon which you now justly value yourself. You might easily display your excellent talents of reasoning upon a less hazardous subject, and thereby obtain a rank with our most distinguished authors. For among us it is not necessary, as among the Hottentots, that a youth, to be raised into the company of men, should prove his manhood by beating his mother.

I would advise you, therefore, not to attempt unchaining the tiger, but to burn this piece before it is seen by any other person; whereby you will save yourself a great deal of mortification by the enemies it may raise against you, and perhaps a good deal of regret and repentance. If men are so wicked with religion, what would they be if without it. I intend this letter itself as a proof of my friendship, and therefore add no professions to it; but subscribe simply yours,

B. Franklin

Page 398: "I have always been strongly in favour of secular education, in the sense of education without theology; but I must confess I have been no less seriously perplexed to know by what practical measures the religious feeling, which is the essential basis of conduct, was to be kept up, in the present utterly chaotic state of opinion on these matters, without the use of the Bible. The Pagan moralists lack life and colour, and even the noble Stoic, Marcus Antonius, is too high and refined for an ordinary child. Take the Bible as a whole; make the severest deductions which fair criticism can dictate for shortcomings and positive errors; eliminate, as a sensible lay-teacher would do, if left to himself, all that it is not desirable for children to occupy themselves with; and there still remains in this old literature a vast residuum of moral beauty and grandeur. And then consider the great historical fact that, for three centuries, this book has been woven into the life of all that is best and noblest in English history; that it has become the national epic of Britain, and is as familiar to noble and simple, from John-o'-Groat's House to Land's End, as Dante and Tasso once were to the Italians; that it is written in the noblest and purest English, and abounds in exquisite beauties of mere literary form; and, finally, that it forbids the veriest hind who never left his village to be ignorant of the existence of other countries and other civilisations, and of a great past, stretching back to the furthest limits of the oldest nations in the world. By the study of what other book could children be so much humanized and made to feel that each figure in that vast historical procession fills, like themselves, but a momentary space in the interval between two eternities; and earns the blessings or the curses of all time, according to its effort to do good and hate evil, even as they also are earning their payment for their work?"

Page 39: "The Bible has been the Magna Charta of the poor and of the oppressed; down to modern times, no state has had a constitution in which the interests of the people are so largely taken into account, in which the duties, so much more than the privileges, of rulers are insisted upon, as that drawn up for Israel in Deuteronomy and in Leviticus; nowhere is the fundamental truth that the welfare of the state, in the long run, depends on the uprightness of the citizen, so strongly laid down. Assuredly, the Bible talks no trash about the rights of man; but it insists on the equality of duties, on the liberty to bring about that righteousness which is somewhat different from struggling for 'rights;' on the fraternity of taking thought for one's neighbor as for one's self." Page 40: "So far as such equality, liberty, and fraternity are included under the democratic principles which assume the same names, the Bible is the most democratic book in the world."

" . . . I do believe that the human race is not yet, possibly may never be, in a position to dispense with it."

Statements in bold quoted by President Theodore Roosevelt, "The Bible and the Life of the People," Realizable Ideals (The Earl Lectures). San Francisco: 1912. Reprinted in The Works of Theodore Roosevelt Memorial Edition, Vol 15. New York: C. Scribner's sons, 1923-26, pp. 606-616.

“Dear Sir, In some of the delightful conversations with you, in the evenings of 1798-99, and which served as an anodyne to the afflictions of the crisis through which our country was then laboring, the Christian religion was sometimes our topic; and I then promised you, that one day or other, I would give you my views of it. They are the result of a life of inquiry & reflection, and very different from that anti-Christian system imputed to me by those who know nothing of my opinions. To the corruptions of Christianity I am indeed opposed; but not to the genuine precepts of Jesus himself. I am a Christian, in the only sense he wished any one to be; sincerely attached to his doctrines, in preference to all others.”

About this time lived Jesus, a wise man, if it be proper to call him a man; for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews and many of the Greeks. And when Pilate, at the instigation of the principal men among us, had condemned him to the cross, those who had loved him at first did not forsake him. And the sect of Christians, so named after him, are not extinct to this day.

Schaff writes here: "Julian the Apostate, Roman emperor from 361 to 363, the most gifted and most bitter of all the ancient assailants of Christianity, endeavored, with the whole combined influence of his station, talent, and example, to restore idolatry throughout the Roman Empire, but in vain. His reign passed away like the “baseless fabric of a vision, leaving no wreck behind,” save the important lesson that ancient paganism was hopelessly extinct, and that no human power can arrest the triumphant march of Christianity. (For a fuller account of Julian and his reign, see the author’s "Church History," vol. ii. (now in course of publication), p. 39 ff., and p. 75 ff."

Page 9: "It was reserved for Christianity to present to the world an ideal character, which through all the changes of eighteen centuries has inspired the hearts of men with an impassioned love; has shown itself capable of acting on all ages, nations, temperaments, and conditions; has not been only the highest pattern of virtue, but also the strongest incentive to its practice; and has exercised so deep an influence that it may be truly said that the simple record of three short years of active life has done more to regenerate and to soften mankind than all the disquisitions of philosophers and all the exhortions of moralists."

Page 227: "The historicity of Jesus is no longer questioned seriously by anyone, whether Christian or unbeliever. The main facts about Him seem to be beyond dispute."

Page 255: "It is not easy to account for His singular and stupendous success. How did it come about that One who, in His life, had only the bitter cup of contumely to drink, should lift it Himself, in death, to such vast esteem and circumstance, such incomparable and world-shaking power and renown?' "

Pages 265 and 266:

"Unless the whole New Testament is to be rejected as moonshine, it seems to be certain that many persons saw Him after His supposed death on the cross, including not a few who were violently disinclined to believe in His resurrection. Matthew tells us, indeed, that even His arch enemies, the chief priests, were forced to admit the fact of His appearnce, and that they sought to account for it, going back to their warning to Pilate, by saying that 'his disciples came by night, and stole him away.'

". . . Upon that theory . . . the most civilized section of the human race has erected a strange structure of ideas and practices so vast in scope and so powerful in effect that the whole range of history showeth nothing parallel."

Pages 345, 346, and 347:

"The Bible is unquestionably the most beautiful book in the world."

"Allow everything you please, . . . no other literature, old or new, can offer a match for it.

"Nearly all of it comes from the Jews, and their making of it constitutes one of the most astounding phenomena in human history. For there is little in their character, as the modern world knows them, to suggest a talent for noble thinking. . . .

"... Yet these same Jews, from time immemorial, have been the chief dreamers of that race, and beyond all comparison, its greatest poets. It was Jews who wrote the magnificent poems called the Psalms, the Song of Solomon, and the books of Job and Ruth; it was Jews who set platitudes to deathless music in Proverbs; and it was Jews who gave us the beatitudes, the sermon on the mount, the incomparable ballad of the Christ Child, and the twelfth chapter of Romans.

"I incline to believe that the scene recounted in John 8:3-11 is the most poignant drama ever written in the world, as the Song of Solomon is unquestionably the most moving love song, and the Twenty-third Psalm the greatest of hymns.

"All these transcendent riches Christianity inherits from a tribe of sedentary Bedouins, so obscure and unimportant that secular history scarcely knows them. No heritage of modern man is richer and none has made a more brilliant mark upon human thought, not even the legacy of the Greeks. . . .

"The story of Jesus, as it is told in the Synoptic Gospels, and especially in Luke, is touching beyond compare.

"... Beside it the best that you will find in sacred literature of Moslem and Brahman, Parsee and Buddhist, seems flat, stale, and unprofitable."

Pages 253-255: "Christ is still left; a unique figure, not more unlike all His precursors than all His followers, even those who had the direct benefit of His personal teaching. It is of no use to say that Christ as exhibited in the Gospels is not historical, and that we know not how much of what is admirable has been super-added by the tradition of His followers. . . . Who among His disciples, or among their proselytes, was capable of inventing the sayings ascribed to Jesus, or of imagining the life and character in the Gospels? Certainly not the fishermen of Galilee; as certainly not St. Paul, whose character and idiosyncrasies were of a totally different sort; still less the early Christian writers. . . .

"When this pre-eminent genius is combined with the qualities of probably the greatest moral reformer, and martyr to that mission, who ever existed upon earth, religion cannot be said to have made a bad choice in pitching on this Man as the ideal representative and guide to humanity; nor, even now, would it be easy, even for an unbeliever, to find a better translation of the rule of virtue from the abstract into the concrete, than to endeavour so to live that Christ would approve our life."

“It has been the error of the schools to teach astronomy, and all the other sciences and subjects of natural philosophy, as accomplishments only; whereas they should be taught theologically, or with reference to the Being who is the author of them: for all the principles of science are of Divine origin. Man cannot make, or invent, or contrive principles. He can only discover them; and he ought to look through the discovery to the Author.

“When we examine an extraordinary piece of machinery, an astonishing pile of architecture, a well executed statue or a highly finished painting where life and action are imitated, and habit only prevents our mistaking a surface of light and shade for cubical solidity, our ideas are naturally led to think of the extensive genius and talents of the artist. When we study the elements of geometry, we think of Euclid. When we speak of gravitation, we think of Newton. How then is it, that when we study the works of God in the creation, we stop short, and do not think of God? It is from the error of the schools in having taught those subjects as accomplishments only, and thereby separated the study of them form the Being who is the author of them. . . .

“The evil that has resulted from the error of the schools in teaching natural philosophy as an accomplishment only has been that of generating in the pupils a species of atheism. Instead of looking through the works of the creation to the Creator himself, they stop short, and employ the knowledge they acquire to create doubts of His existence. They labor with studied ingenuity to ascribe everything they behold to innate properties of matter; and jump over all the rest, by saying that matter is eternal.”

“NOTHING that is here said can apply, even with the most distant disrespect, to the real character of Jesus Christ. He was a virtuous and an amiable man. The morality that he preached and practised was of the most benevolent kind; and though similar systems of morality had been preached by Confucius, and by some of the Greek philosophers, many years before, by the Quakers since, and by many good men in all ages, it has not been exceeded by any.

... “That such a person as Jesus Christ existed, and that he was crucified, which was the mode of execution at that day, are historical relations strictly within the limits of probability. He preached most excellent morality, and the equality of man; but he preached also against the corruptions and avarice of the Jewish priests, and this brought upon him the hatred and vengeance of the whole order of priesthood. The accusation which those priests brought against him was that of sedition and conspiracy against the Roman government, to which the Jews were then subject and tributary; and it is not improbable that the Roman government might have some secret apprehension of the effects of his doctrine as well as the Jewish priests; neither is it improbable that Jesus Christ had in contemplation the delivery of the Jewish nation from the bondage of the Romans. Between the two, however, this virtuous reformer and revolutionist lost his life.”

• See here for Paine relief.

In estimating the character of Jesus, it must be remembered that he died at an age when man has not reached his fullest vigor. The great works of creative intellect, the maturest products of man, all the deep and settled plans of reforming the world, come from a period when experience gives a wider field as the basis of hope. Socrates was but an embryo sage till long after the age of Jesus: poems, and philosophies that live, come at a later date. Now, here we see a young man, but little more than thirty years old, with no advantage of position; the son and companion of rude people; born in a town whose inhabitants were wicked to a proverb; of a nation, above all others, distinguished for their superstition, for national pride, exaltation of themselves, and contempt for all others; in an age of singular corruption, when the substance of religion had faded out from the mind of its anointed ministers, and sin had spread wide among a people turbulent, oppressed, and down-trodden. A man ridiculed for his lack of knowledge, in this nation of forms, of hypocritical priests, and corrupt people, falls back on simple morality, simple religion; unites in himself the sublimest precepts and divinest practices, thus more than realizing the dream of prophets and sages; rises free from all prejudice of his age, nation, or sect; gives free range to the Spirit of God in his breast; sets aside the law, sacred and time-honored as it was, its forms, its sacrifice, its temple, and its priests; puts away the doctors of the law, subtle, learned, irrefragable, and pours out a doctrine beautiful as the light, sublime as heaven, and true as God. The philosophers, the poets, the prophets, the Rabbis,—he rises above them all. Yet Nazareth was no Athens, where philosophy breathed in the circumambient air: it had neither Porch nor Lyceum; not even a school of the prophets. There is God in the heart of this youth. (p. 278, 279.)

That mightiest heart that ever beat, stirred by the Spirit of God, how it wrought in his bosom! What words of rebuke, of comfort, counsel, admonition, promise, hope, did he pour out! words that stir the soul as summer dews call up the faint and sickly grass. What profound instruction in his proverbs and discourses! what wisdom in his homely sayings, so rich with Jewish life! what deep divinity of soul in his prayers, his action, sympathy, resignation!” (p. 281.)

Try him as we try other teachers. They deliver their word; find a few waiting for the consolation, who accept the new tidings,- follow the new method, and soon go beyond their teacher, though less mighty minds than he. Such is the case with each founder of a school of philosophy, each sect in religion. Though humble men, we see what Socrates and Luther never saw. But eighteen centuries have passed since the tide of humanity rose so high in Jesus: what man, what sect, what church, has mastered his thought, comprehended his method, and so fully applied it to life? Let the world answer in its cry of anguish. Men have parted his raiment among them, cast lots for his seamless coat; but that spirit which toiled so manfully in a world of sin and death, which died and suffered and overcame the world,—is that found, possessed, understood? Nay, is it sought for and recommended by any of our churches?” (p. 287.)

To what height does the character of Jesus Christ rise above the most sublime and yet ever imperfect types of antiquity! What man ever knew to offer a more manly resistance to evil? Who endured vexation and contradiction better than he? Where is such a development of moral power united with less severity? Was there ever one seen who made himself heard with such royal authority? And yet no one ever was so gentle, so humble and kind, as he. What cordial sympathy at the sight of misery, and the spiritual need of his brethren! and yet, even when his countenance is moistened by tears, it continues to shine in indestructible peace. In his spirit, he lives in the house of his heavenly Father. He never loses sight of the invisible world; and, at the same time, reveals a moral and practical sense possessed by no son of the dust. Which is more wonderful,—the nobility of his princely greatness spread over his person, or the inimitable simplicity which surrounds his whole appearance? Pascal had seen this heavenly form when describing it in a manner worthy of the object: Jesus Christ has been humble and patient; holy, holy, holy before God; terrible to devils; without any sin. In what great brilliancy and wonderful magnificence he appears to the eye of the spirit which is open to wisdom! To shine forth in all his princely splendor of his holiness, it was not necessary that he should appear as a king; and yet he came with all the splendor of his standing. He was the master of all, because he is really their brother. His moral life is wholly penetrated by God. He represents virtue to me under the form of love and obedience. In our part, we do more than esteem him: we offer him love.

Check out Schaff’s comments on F. Pecaut here

To THE EMPEROR TRAJAN:

IT is my invariable rule, Sir, to refer to you in all matters where I feel doubtful; for who is more capable of removing my scruples, or informing my ignorance? Having never been present at any trials concerning those who profess Christianity, I am unacquainted not only with the nature of their crimes, or the measure of their punishment, but how far it is proper to enter into an examination concerning them. Whether, therefore, any difference is usually made with respect to ages, or no distinction is to be observed between the young and the adult; whether repentance entitles them to a pardon; or if a man has been once a Christian, it avails nothing to desist from his error; whether the very profession of Christianity, unattended with any criminal act, or only the crimes themselves inherent in the profession are punishable; on all these points I am in great doubt. In the meanwhile, the method I have observed towards those who have been brought before me as Christians is this: I asked them whether they were Christians; if they admitted it, I repeated the question twice, and threatened them with punishment; if they persisted, I ordered them to be at once punished: for I was persuaded, whatever the nature of their opinions might be, a contumacious and inflexible obstinacy certainly deserved correction. There were others also brought before me possessed with the same infatuation, but being Roman citizens, I directed them to be sent to Rome. But this crime spreading (as is usually the case) while it was actually under prosecution, several instances of the same nature occurred. An anonymous information was laid before me containing a charge against several persons, who upon examination denied they were Christians, or had ever been so. They repeated after me an invocation to the gods, and offered religious rites with wine and incense before your statue (which for that purpose I had ordered to be brought, together with those of the gods), and even reviled the name of Christ: whereas there is no forcing, it is said, those who are really Christians into any of these compliances: I thought it proper, therefore, to discharge them. Some among those who were accused by a witness in person at first confessed themselves Christians, but immediately after denied it; the rest owned indeed that they had been of that number formerly, but had now (some above three, others more, and a few above twenty years ago) renounced that error. They all worshipped your statue and the images of the gods, uttering imprecations at the same time against the name of Christ. They affirmed the whole of their guilt, or their error, was, that they met on a stated day before it was light, and addressed a form of prayer to Christ, as to a divinity, binding themselves by a solemn oath, not for the purposes of any wicked design, but never to commit any fraud, theft, or adultery, never to falsify their word, nor deny a trust when they should be called upon to deliver it up; after which it was their custom to separate, and then reassemble, to eat in common a harmless meal. From this custom, however, they desisted after the publication of my edict, by which, according to your commands, I forbade the meeting of any assemblies. After receiving this account, I judged it so much the more necessary to endeavor to extort the real truth, by putting two female slaves to the torture, who were said to officiate' in their religious rites: but all I could discover was evidence of an absurd and extravagant superstition. I deemed it expedient, therefore, to adjourn all further proceedings, in order to consult you. For it appears to be a matter highly deserving your consideration, more especially as great numbers must be involved in the danger of these prosecutions, which have already extended, and are still likely to extend, to persons of all ranks and ages, and even of both sexes. In fact, this contagious superstition is not confined to the cities only, but has spread its infection among the neighbouring villages and country. Nevertheless, it still seems possible to restrain its progress. The temples, at least, which were once almost deserted, begin now to be frequented; and the sacred rites, after a long intermission, are again revived; while there is a general demand for the victims, which till lately found very few purchasers. From all this it is easy to conjecture what numbers might be reclaimed if a general pardon were granted to those who shall repent of their error.”

Pliny the Younger, a contemporary and friend of Tacitus and the Emperor Trajan, in his famous letter to Trajan, about 107, bears testimony to the rapid spread of Christianity in Asia Minor at that time among all ranks of society; the general moral purity and steadfastness of its professors amid cruel persecution; their mode and time of worship; their adoration of Christ as God; their observance of a "stated day," which is undoubtedly Sunday; and other facts of importance in the early history of the Church. Trajan’s rescript, in reply to Pliny’s inquiry, furnishes evidence of the innocence of the Christians. He notices no charge against them except their disregard of the worship of the gods, and forbids them to be sought after.

Luke 23:3-22 (KJV) 3And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it. 4Then said Pilate to the chief priests and to the people, I find no fault in this man. 5And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place. 6When Pilate heard of Galilee, he asked whether the man were a Galilaean. 7And as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time. 8And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him. 9Then he questioned with him in many words; but he answered him nothing. 10And the chief priests and scribes stood and vehemently accused him. 11And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. 12And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves. 13And Pilate, when he had called together the chief priests and the rulers and the people, 14Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him: 15No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him. 16I will therefore chastise him, and release him. 17(For of necessity he must release one unto them at the feast.) 18And they cried out all at once, saying, Away with this man, and release unto us Barabbas: 19(Who for a certain sedition made in the city, and for murder, was cast into prison.) 20Pilate therefore, willing to release Jesus, spake again to them. 21But they cried, saying, Crucify him, crucify him. 22And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go.

Schaff discusses Porphyry here

Pages 170-171: "Not only is Christianity thus so immeasurably in advance of all other religions, it is no less so of every other system of thought that has ever been promulgated, in regard to all that is moral and spiritual. Whether it be true or false, it is certain that neither philosophy, science, nor poetry has ever produced results in thought, conduct, or beauty in any degree to be compared with it."

It is "the greatest exhibition of the beautiful, the sublime, and of all else that appeals to our spiritual nature, which has ever been known upon our earth."

"What has all the science or all the philosophy of the world done for the thought of mankind to be compared with the one doctrine, 'God is love'?"

If in Jesus the union of the self-consciousness with the consciousness of God has been real, and expressed not only in words, but actually revealed in all the conditions of his life, he represents within the religious sphere the highest point, beyond whom posterity can not go; yea, whom it can not even equal, inasmuch as every one who hereafter should climb the same bight, could only do it with the help of Jesus, who first attained it. As little as humanity will ever be without religion, as little will it be without Christ; for to have religion without Christ would be as absurd as to enjoy poetry without regard to Homer or Shakespeare. And this Christ, as far as he is inseparable from the highest style of religion, is historical, not mythical; is an individual, no mere symbol. To the historical person of Christ belongs all in his life that exhibits his religious perfection, his discourses, his moral action, and- his passion. . . . He remains the highest model of religion within the reach of our thought; and no perfect piety is possible without his presence in the heart.

[15.44] Such indeed were the precautions of human wisdom. The next thing was to seek means of propitiating the gods, and recourse was had to the Sibylline books, by the direction of which prayers were offered to Vulcanus, Ceres, and Proserpina. Juno, too, was entreated by the matrons, first, in the Capitol, then on the nearest part of the coast, whence water was procured to sprinkle the fane and image of the goddess. And there were sacred banquets and nightly vigils celebrated by married women. But all human efforts, all the lavish gifts of the emperor, and the propitiations of the gods, did not banish the sinister belief that the conflagration was the result of an order. Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace. Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus, and a most mischievous superstition, thus checked for the moment, again broke out not only in Judaea, the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the world find their centre and become popular. Accordingly, an arrest was first made of all who pleaded guilty; then, upon their information, an immense multitude was convicted, not so much of the crime of firing the city, as of hatred against mankind. Mockery of every sort was added to their deaths. Covered with the skins of beasts, they were torn by dogs and perished, or were nailed to crosses, or were doomed to the flames and burnt, to serve as a nightly illumination, when daylight had expired. Nero offered his gardens for the spectacle, and was exhibiting a show in the circus, while he mingled with the people in the dress of a charioteer or stood aloft on a car. Hence, even for criminals who deserved extreme and exemplary punishment, there arose a feeling of compassion; for it was not, as it seemed, for the public good, but to glut one man's cruelty, that they were being destroyed.

Tacitus (who lived in the second half of the first and the first quarter of the second century), in giving an account of the Neronian persecution of the Christians at Rome, which occurred A.D. 64...

Annales, lib. xv. c. 44. incidentally attests that Christ was put to death as a malefactor by Pontius Pilate in the reign of Tiberius; that he was the founder of the Christian sect; that the latter took its rise in Judea, and spread, in spite of the ignominious death of Christ, and the hatred and contempt it encountered throughout the empire, so that a vast multitude (multitudo ingens) of them were most cruelly put to death in the city of Rome alone as early as the year 64. He also bears valuable testimony, in the fifth book of his History, together with Josephus, from whom he mainly, though not exclusively, takes his account, to the fulfillment of Christ’s prophecy concerning the destruction of Jerusalem, and the overthrow of the Jewish people.

"Jesus of Nazareth . . . is easily the dominant figure in history. I am speaking of Him, of course, as a man, for I conceive that the historian must treat Him as a man, just as the painter must paint Him as a man. . . . To assume that he never lived, that the accounts of His life are inventions, is more difficult and raises more problems in the path of the historian than to accept the essential elements of the Gospel stories as fact.

"Of course you and I live in countries where, to millions of men and women, Jesus is more than a man. But the historian must disregard that fact; he must adhere to the evidence which would pass unchallenged if his book were to be read in every nation under the sun.' "

"Now, it is interesting and significant - isn't it? that a historian, setting forth in that spirit, without any theological bias whatever, should find that he simply cannot portray the progress of humanity honestly without giving the foremost place to a penniless Teacher from Nazareth.

"The old Roman historians ignored Jesus entirely; they ignored the growth and spread of His teaching, regarding it as something apart from life. . . . He left no impress on the historical records of His time. Yet, more than nineteen hundred years later, a historian like myself, who does not even call himself a Christian, finds the picture centring irresistibly around the life and character of this simple, lovable Man. . .

"We sense the magnetism that induced men who had seen Him only once to leave their business and follow Him. He filled them with love and courage. Weak and ailing people were heartened by His presence. He spoke with a knowledge and authority that baffled the wise and subtle. . . .

"So the historian, disregarding the theological significance of His life, writes the name of Jesus of Nazareth at the top of the world's greatest characters."

”Communists are that part of mankind which has recovered the power to live or die -to bear witness-for its faith. And it is a simple, rational faith that inspires men to live or die for it.

”It is not new. It is, in fact, man's second oldest faith. Its promise was whispered in the first days of the Creation under the Tree of the Knowledge of Good and Evil: "Ye shall be as gods." It is the great alternative faith of mankind. Like all great faiths, its force derives from a simple vision. Other ages have had great visions. They have always been different versions of the same vision: the vision of God and man's relationship to God. The Communist vision is the vision of Man without God.

”It is the vision of man's mind displacing God as the creative intelligence of the world. It is the vision of man's liberated mind, by the sole force of its rational intelligence, redirecting man's destiny and reorganizing man's life and the world. It is the vision of man, once more the central figure of the Creation, not because God made man in His image, but because man's mind makes him the most intelligent of the animals. Copernicus and his successors displaced man as the central fact of the universe by proving that the earth was not the central star of the universe. Communism restores man to his sovereignty by the simple method of denying God.

”... Why do men break with Communism? He can only answer the question: How did you break with Communism? My answer is: Slowly, reluctantly, in agony. Yet my break began long before I heard those screams. Perhaps it does for everyone. I do not know how far back it began. Avalanches gather force and crash, unheard, in men as in the mountains. But I date my break from a very casual happening. I was sitting in our apartment on St. Paul Street in Baltimore. It was shortly before we moved to Alger Hiss's apartment in Washington. My daughter was in her high chair. I was watching her eat. She was the most miraculous thing that had ever happened in my life. I liked to watch her even when she smeared porridge on her face or dropped it meditatively on the Hoor. My eye came to rest on the delicate convolutions of her ear-those intricate, perfect ears. The thought passed through my mind: "No, those ears were not created by any chance coming together of atoms in nature (the Communist view). They could have been created only by immense design." The thought was involuntary and unwanted. I crowded it out of my mind. But I never wholly forgot it or the occasion. I had to crowd it out of my mind. If I had completed it, I should have had to say: Design presupposes God. I did not then know that, at that moment, the finger of God was first laid upon my forehead.

”One thing most ex-Communists could agree upon: they broke because they wanted to be free. They do not all mean the same thing by 'free.' Freedom is a need of the soul, and nothing else. It is in striving toward God that the soul strives continually after a condition of freedom. God alone is the inciter and guarantor of freedom. He is the only guarantor. External freedom is only an aspect of interior freedom. Political freedom, as the Western world has known it, is only a political reading of the Bible. Religion and freedom are indivisible. Without freedom the soul dies. Without the soul there is no justification for freedom. Necessity is the only ultimate justification known to the mind. Hence every sincere break with Communism is a religious experience, though the Communist fail to identify its true nature, though he fail to go to the end of the experience. His break is the political expression of the perpetual need of the soul whose first faint stirring he has felt within him, years, months or days before he breaks. A Communist breaks because he must choose at last between irreconcilable opposites-God or Man, Soul or Mind, Freedom or Communism....”