PREFACE.

By the changes of recent years the Hulsean Lectures have been reduced from twenty to eight, and from eight to four. The limit of four lectures is manifestly too narrow for the detailed discussion of any important subject or the development of an elaborate argument; and the fact of the vacation being selected as the time for their delivery, —as was the case with the present lectures, which were appointed for the last two Sundays in Lent, Good Friday, and Easter Day, when, for the most part, there could be no congregation,-is

not more favourable.

It was therefore thought

advisable to address one's self as directly as possible to the main object of the foundation, namely, the evidential aspect of the Christian faith, in a plain matter-of-fact, common-sense way. If what was written was to have any wider publicity than the small circle of immediate hearers, the more popular it could be made the better.

There is a prejudice often felt against speaking of Christianity in the character of an advocate. Christianity, it is assumed, needs no advocacy. This may be very true, and Christianity does indeed desire nothing but a fair field and no favour. But we may question whether, under all circumstances, to show it no favour, or at least no personal interest, is to secure it a fair field. It is as

impossible at once to believe and to disbelieve as it is to like and to dislike. If we really believe that Christianity bears the mark of a Divine origin, then we cannot be so impartial as to regard it as merely human. There is a philosophic

treatment

of Christianity which may be consistent with being a Christian, and Christianity is or may be the highest philosophy; but it is also possible to lose the Christian in the philosopher, and the bearing of the disciple in that of the impartial judge. If we are forbidden to be advocates and required to be judges, it is too often forgotten that Christianity itself requires us to be disciples. If, however, we are sincere disciples we need not shrink from being advocates likewise, so long as we do not suffer our advocacy to warp our judgment.

In the following lectures, which, though for 1873 were delivered in 1874, there are many points that obviously might receive, if indeed they do not require, more lengthened treatment ; but the main drift of the argument, so far as it aims at being one, is, I hope, sufficiently clear and alike independent of such treatment and deserving the attention of earnest inquirers and of thoughtful students.