“It is noticeable that while our Lord is always demanding Faith, He offers no definition of the Faith He requires; so that there is a presumption that He meant by Faith just what men ordinarily mean by it. And the presumption is increased when it is remembered that Faith in our Lord began with being faith in human qualities before those qualities were seen to be divine. The faith of the Apostles increased under our Lord’s careful training, both in depth and breadth; but between the first attraction that drew (say) Peter from his nets, and the last declaration of his worship upon the shores of Gennesaret, there was no breach of continuity. Indeed, as if to assure us that the Apostle’s human faith had not after the Resurrection ‘changed to something else,’ and become an indefinite theological virtue, we find the word used to express it which, of all the words which labour to express faith, is the one most deeply tinged with human feeling: ‘Simon, son of Jonas, _lovest_ thou Me more than these?’ We must ask, therefore, what, as between man and man, is commonly meant by Faith, and then we can examine whether our explanation fits the several groups of passages in the Gospels.” The above extract from the very thoughtful and instructive Preface illustrates what we mean by the naturalness of faith, not that which comes of itself and by itself, but that which is acceptable, fit, and proper to our nature whenever and whencesoever it arrive. “For,” as Mr. Beeching says, “as faith is itself no self-originated impulse, but the springing up of a man’s heart in response to the encircling pressure of the ‘Everlasting Arms,’ so its reward is to feel more deeply and ever more deeply their divine support.” The eleven sermons are upon “The Object of Faith,” “The Worship of Faith,” “The Righteousness of Faith,” “The Food of Faith,” “National Faith,” “The Eye of Faith,” “The Ear of Faith,” “The Activity of Faith,” “The Gentleness of Faith,” “The Discipline of Faith,” “Faith in Man.”