The historical argument, then, leads us back to _miracles_; for every other explanation of the first triumph of Christianity is found to be inadequate. While, on the other hand, the establishment of the Christian religion is just what we should expect if the miracles were true. And of course true miracles, not false ones, are required to account for it. The most holy and the most powerful religion the world has ever seen cannot have been founded on falsehood or fable. In other words, if we deny that the Christian miracles occurred, and take from Christ all that is superhuman, we cannot imagine Him as the Founder of Christianity. There would be an obvious want of proportion between cause and effect. And, as a matter of fact, it was not a natural Christ, but a supernatural Christ--_the Christ of the Gospels_--who won the heart of mankind, and conquered the world. We seem thus forced to the conclusion that the only thing which can account for the history of Christianity is its _truth_. Anyhow, it is plain that its _History_ forms another strong argument in its favour. CHAPTER XXIII. THAT ON THE WHOLE THE OTHER EVIDENCE SUPPORTS THIS CONCLUSION. Additional arguments for and against Christianity. (_A._) CHRISTIANITY AND PRAYER. Its universality. There are, however, three difficulties: (1.) Scientific difficulty; said to be incredible, as interfering with the course of nature. (2.) Moral difficulty; said to be wrong, as inconsistent with the power, wisdom, and goodness of God. (3.) Practical difficulty; said to be useless, as shown by observation; but none of these can be maintained. (_B._) CHRISTIANITY AND HUMAN NATURE. It is adapted to human nature; for it meets to a great extent the inherent cravings of mankind, especially in regard to sorrow and sin, death and eternity. The objection as to selfishness. (_C._) CHRISTIANITY AND OTHER RELIGIONS. Their comparative study; the Krishna myth; the Horus myth. Conclusion. We propose in this chapter to consider some of the remaining arguments for and against Christianity. Fortunately, there are only three of anything like sufficient importance to affect the general conclusion. These arise from the relation of Christianity to prayer, to human nature, and to other religions; and we will examine each in turn. We need not discuss mere _Bible difficulties_, as they are called; for though some of these are fatal to the theory of Verbal Inspiration, or that every word of the Bible is true; this is now held by scarcely anyone. And if the Book is as trustworthy a record of the facts it relates, as an ordinary History of England, that is amply sufficient to prove Christianity.