In conclusion we must notice certain rationalistic explanations which have been given of the miracles. It was hardly to be expected that, with such strong evidence in their favour, the modern opponents of Christianity would merely assert that the accounts were pure fiction from beginning to end. Attempts have of course been made to explain the miracles in such a way that, while depriving them of any supernatural character, it may yet be admitted that some such events occurred, which gave rise to the Christian accounts. The miracles of _healing_ are perhaps the easiest to explain in this way, as some wonderful instances of sudden, though natural, cures have been known. But it is doubtful whether any of Christ's miracles were of such a kind, for St. Paul is careful to distinguish between _gifts of healing_ and _working of miracles_.[363] Both were evidently known to the early Church, and known to be different. [Footnote 363: 1 Cor. 12. 9-10, 28.] And of course no such explanations will apply to most of the miracles, which have to be got rid of in various other ways. Thus Christ's walking on the sea is explained as His walking on a ridge of sand or rock running out just under the water; the raising of Lazarus as his having had himself buried alive, so that when Christ came, there might be a pretended miracle;[364] and feeding the five thousand as nothing more than the example of Christ and His friends, who so freely shared their small supply with those around them, that others did the same, and thus everyone had a little. It seems scarcely necessary to discuss these theories in detail, as they are all most improbable. [Footnote 364: This extraordinary theory was maintained by Rénan in the earlier editions of his _Life of Jesus_, though he afterwards abandoned it.] Moreover, their difficulties are all _cumulative_. The Christian explanation has but _one_ difficulty for all the miracles, which is that they _are_ miracles, and involve the supernatural. Once admit this, and twenty miracles (provided they occur on suitable occasions) are no more difficult to believe than two. But the difficulties of these explanations are all cumulative. If for instance, the raising of Lazarus is explained by his having been buried alive, it does not account for Christ's walking on the sea. If this is explained by the supposed ridge of sand, it does not account for feeding the five thousand, etc. Thus each difficulty has to be added to all the others, so taken together they are quite insuperable.