week for the capital crime of forgery." This was the work of the school of
Lardner, Paley, and Whately.

But the real question between Christians and unbelievers in Christianity
is, not whether our religion is or is not supernatural; not whether
Christ's miracles were or not violations of law; nor whether the New
Testament, as it stands, is the work of inspired men. The main question,
back of all these, is different, and not dependent on the views we may
happen to take of the universality of law. It is this: Is Christianity, as
taught by Jesus, intended by God to be the religion of the human race? Is
it only one among natural religions? is it to be superseded in its turn by
others, or is it the one religion which is to unite all mankind? "Art thou
he that should come, or look we for another?" This is the question which
we ask of Jesus of Nazareth, and the answer to which makes the real
problem of apologetic theology.

Now the defenders of Christianity have been so occupied with their special
disputes about miracles, about naturalism and supernaturalism, and about
the inspiration and infallibility of the apostles, that they have left
uncultivated the wide field of inquiry belonging to Comparative Theology.
But it belongs to this science to establish the truth of Christianity by
showing that it possesses all the aptitudes which fit it to be the
religion of the human race.

This method of establishing Christianity differs from the traditional
argument in this: that, while the last undertakes to _prove_ Christianity
to be true, this _shows_ it to be true. For if we can make it appear, by a
fair survey of the principal religions of the world, that, while they are
ethnic or local, Christianity is catholic or universal; that, while they
are defective, possessing some truths and wanting others, Christianity