From this general view of the ‘wonderful compass and consistency of the whole story’ let us pass with Erasmus to details. We shall find him following the same method in treating of each point, taking pains to rest his belief rather on the evidence of facts than upon mere dogmatic authority.
Proofs of the innocence of Christ.
Thus in treating of the ‘innocence of Christ,’ it would have been easy to have quoted a few authoritative passages from the Apostolic epistles, and to have relied upon these, but Erasmus chose rather to rest on the variety of evidence afforded by the many different kinds of witnesses whose testimony is recorded in the New Testament. After alluding to the testimony of the voice from heaven, of John the Baptist, and of the friends of Jesus, he thus proceeds:—
‘... The men who were sent to take him bore witness that “never man spake as this man.”... Pilate also bore witness, “I am pure from the blood of this just man; see ye to it.” Pilate’s wife also bore witness, “have nothing to do with that just person.”... Hostile judges recognised his innocence, rejecting the evidence of the many witnesses. They declared, and themselves were witnesses, that the suborned men lied: they had nothing to object but the saying about the destruction and rebuilding of the temple.... The wretched Judas confessed, “I have sinned, in betraying innocent blood.” The centurion at the cross confessed, “truly this was the Son of God.” The wicked Pharisees confessed that they had nothing to lay to his charge why he should be crucified, but the saying about the temple. Thus was he so guiltless, that nothing could even be invented against him with any show of probability.’[709]
Proofs of Christ’s humanity.
In the same way, in order to show that Christ was truly a man, instead of quoting texts to prove it, he pointed to the facts ‘that he called himself the “Son of man;” that he grew up through the usual stages of growth; that he slept, ate, hungered, and thirsted; that he was wearied by travel; that he was touched by human passions. We read in Matthew that he pitied the crowd; in Mark, that he was angry and grieved and groaned in spirit; in John, that his mind was moved before his passion; that such was his anguish in the garden that his sweat was like drops of blood; that he thirsted on the cross, which was what usually happened during crucifixion; that he wept over the city of Jerusalem; that he wept and was moved at the grave of Lazarus.’[710]
Proofs of the divinity of Christ.
And in the same way to prove Christ’s divinity, Erasmus pointed to his miracles, and their consistency with his own declarations. Again he wrote, ‘Who indeed would look for true salvation from a mere man?... He said that he was sent from heaven, that he was the Son of God, that he had been in heaven. He called God his Father; and the Jews understood what he meant by it, for they said, “Thou, a man, makest thyself God.” Lastly, he rose from the dead, ascended into heaven, and sent down the Paraclete, by whom the Apostles were suddenly refreshed.’[711]
The mode by which Christ influenced the world.
Another subject upon which Erasmus dwelt was ‘the way which was adopted by Christ to draw the world under his influence.’ He showed how the prophets and the preaching of John had prepared the way for him. ‘He did not seek suddenly to change the world; for it is difficult to remove from men’s minds what they have imbibed in childhood, and what has been handed down to them by common consent from their ancestors. First, John went before with the baptism of repentance; then the Apostles went forth, not yet announcing the coming Messiah, but only that the kingdom of heaven was at hand. By means of poor and unlearned men the thing began, ... and for a long while he bore with the rudeness and distrust of even these, that they might not seem to have believed rashly. Thomas pertinaciously disbelieved, and not until he had touched the marks of the nails and the spear did he exclaim, “My Lord and my God!” When about to ascend to heaven, he upbraided all of them for their hardness of heart and difficulty in believing what they had seen.... He added the evidence of miracles, but even these were nothing but acts of kindness. He never worked a miracle for anyone who had not faith. The crowd were witnesses of nearly all he did. He sent the lepers to the priests, not that they might be healed, but that it might be more clearly known that they were healed.... And for all the benefits he rendered, he never once took any reward, nor glory, nor money, nor pleasure, nor rule, so that the suspicion of a corrupt motive might not be imputed to him. And it was not till after the Holy Spirit had been sent that the Gospel trumpet was sounded through the whole world, lest it should seem that he had sought anything for himself while alive. Moreover, there is no testimony held more efficacious amongst mortals than blood. By his own death, and that of his disciples, he set a seal to the truth of his teaching. I have already alluded to the consistency of his whole life.’[712]