upon a vivacious people from the pulpit; and the latter, as exclusively, for producing an effect upon a thinking people from the press.

In this hasty sketch of the characteristics of the French and English ser mons, it is designed to present a picture which is assumed to be correct only as a general outline of the respective classes. There are highly distinguished and honourable exceptions in both-as must be well known to the readers of Massillon, Bossuet, Du Bosc, and others of the one class; and of Tillotson, Barrow, Gisborne, Cooper, Cunnningham, "et id genus omne,"

of the other.

The people of these United States, can, perhaps, hardly be said to have any fixed national character. Every thing in this youthful country, is still in a forming state. But owing to the nature of our civil institutions, the ready incorporation into our political family of emigrants from every country in Europe, our early connexion and subsequent friendly intercourse with France, and other causes which might be mentioned; the peculiar habits of thought. and feeling, and conduct, which belonged to our English progenitors, have undergone an important modification;-and so far as our national character is developed, it may be said to combine the gravity and thoughtfulness of the natives of the British isles, with the buoyancy and sprightliness of the inhabitants of the southern sections of the continent of Europe.

If it be the duty of the moral and religious teachers of a people to adapt their instructions to their general habits of thought, and feeling, and action, (which none will question,) and if the national character now forming in this union, partakes of the qualities ascribed to it above, then is it manifestly important that the occupants of our American pulpits, while they carefully avoid the shallowness of the French style of sermonizing, and the coldness of the English, should labour to combine the excellencies of both;-and thus form and prosecute a system which is best calculated to act upon the religious feelings, and form the moral habits, of the nation.

The increasing attention paid to the cultivation of sacred literature and theological learning amongst us; and the great facilities afforded to young men of piety and talents in their preparation for the sacred office, by our theological seminaries;-while they are hailed as an earnest of the increasing respectability and advancing power of the clerical profession, encourage the hope that a day is not far distant, when the American preachers, even now equal in point of usefulness at least, to any body alike numerous in any other country of Christendom, will be pre-eminent for ability, eloquence, zeal, faith fulness, and efficiency. When it will be acknowledged, not only that their field of labour is more extensive and promising than that allotted to the Protestant ministry of any other country, but also more highly and successfully cultivated.

One means of promoting so desirable an end, is, to furnish our younger clergy, and students of divinity, with the best models of pulpit composition. And where can one be found which may be more safely and profitably studied than that contained in the succeeding pages? There are, indeed, many, very many volumes of excellent sermons in our own language, from the pens of native and foreign divines;—but will it be deemed invidious to say, that in none of them can be found more faultless models than these volumes afford of the style of sermonizing that is best adapted to the wants of the American Church, and the character of the American people? It is true, Saurin was a Frenchman-but his character as a man and a preacher, was modified, and doubtless improved, by several years exercise of his ministry in the metropolis of England, and a longer exercise of it at the Hague; so that the objectionable peculiarities of his national school were restrained and amended by the sobriety of the English, and the gravity and obtuseness of the Hollanders. His discourses, owing perhaps, to the peculiar circumstances in which he was providentially placed, combine, more happily than any others, the excellencies of the continental and English schools of preachers, free from the glaring

faults of either. They have the warmth and vivacity of the French, without being superficial; and the depth and comprehensiveness of the English, without being dull. They contain weighty thoughts, clothed in powerful language. There are passages of thrilling eloquence and touching pathos, which open the deep founts of feeling, and bear the soul towards heaven as in a chariot of fire; and there are trains of cool and dispassionate argumentation, which rivet the attention, and convince the judgment of the most cautious inquirer after truth. There are some sermons which charm the most uninstructed minds by their beautiful simplicity; and others, which dazzle and awe the most cultivated, by their splendour and sublimity. There are parts in which "a lamb might wade, and others in which an elephant might swim."

The plainness of Tillotson, the onction of Massillon, the richness of Barrow, the fire of Bridaine, the power of Horsley, and the evangelical faithfulness of Du Bosc, are all (in a degree) mingled and concentrated in the sermons of our Author.

But the chief excellence of these sermons is their fidelity to the great prin ciples of divine truth. If they were more distinguished for beauty of composition, brilliancy of imagination, richness of illustration, depth of thought, and power of eloquence, than they have been now represented to be, and yet opposed, or even concealed, the great doctrines of the cross, they would be worthy of execration, rather than of praise, from the lips of a Christian minister. But, blessed be God! the powerful mind of Saurin was sanctified by the grace of the gospel; and the brightest efforts of his genius, and the most precious gems he had collected in the mines of literature and science, were consecrated to the noble work of maintaining and adorning the truth as it is in Jesus. Here truth appears arrayed in the most attractive robes which genius and learning could throw around her.

It is not intended by these remarks to sanction every sentiment advanced in the following sermons of Monsieur Saurin. The writer of this preface, as an Episcopalian, entertains views in relation to the constitution and ministry of the Christian church, and also certain points of doctrine, which, of course, can derive no countenance from the writings of a Presbyterian divine. But he may safely declare that few things will be found in these sermons, which will not receive the hearty concurrence of evangelical christians of all denominations.

A particular notice of the subjects discussed in these sermons, is here deemed unnecessary, on account of the full analysis given by the translators and editors of the English editions. Suffice it to say, that some of the most important subjects in the whole circle of christian doctrines and duties are here discussed, illustrated, and enforced. Here God's character and government are displayed in all their perfection and glory; his law, in all its extent and spirituality; and his gospel in all its grace and consolation. Here the Lord Jesus, as the God-man mediator, fulfilling the law by his obedience, and atoning for sin by his death, is set forth as the only ground of hope-the "end of the law for righteousness to every one that believeth." The Holy Ghost, the third person in the adorable trinity, is here recognized and glorified as "the Lord and giver of life," who by his divine energy quickens and renews the sinner's heart, comforts the soul of the believer under the sorrows of this life, and prepares him for the joys of that which is to come. Here the sceptic may be convinced, the heretic confuted, the worldling confounded, the sinner alarmed, the penitent comforted with the hope of pardon, and the man of God, thoroughly furnished unto every good work."

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May the blessing of Him, without whom Paul may plant and Apollos water in vain, accompany this new edition of these admirable sermons, and make it the instrument of salvation to multitudes of souls.

BALTIMORE, MAY 30, 1832.

J. P. K. HENSHAW.