a Kirk feels for these young men, let others copy his example. If he assists them, reader, Go thou, and do likewise. Our object in this connection is not so much to explain the issuing of the sermons, as to record a plea, where it may be profitably felt, in behalf of those, whom it would make good men better sympathetically to consider, and devoutly to estimate in relation to the cause of Christ ; and practically to befriend in their too often cheerless and uncomforted career of studious toil, as candidates for the noblest office in the sublunary gift of God, our Savior. From this digression, if it is one, we recover, with no intention of apology for what we do not recall, or regret, or perpetrate without design. In the mean time, the courteous reader, and especially the candid one—a more excellent and a less common character-will fully understand, and probably approve, the conduct of our Author. It seems plain that he did, what he ought, in the circumstances; nor do we anticipate, for him or others, one regret that these sermons are extant, in American types and a compact volume, as the consequence. It is not our purpose, however, to deal in commendation, surely not in panegyric. The sermons speak for themselves. The people of this country, who care to read, can appreciate them too. The reputation of our Author is neither recent nor ambiguous. Nor is his praise confined to any one class of the Churches. Chris-' tians of all denominations crowd to hear him, and will read to love him more. If in either, or in both relations, he can do them good, it is the glorious recompense that satisfies the prayer of his heart. If God shall deign to use his efforts and his ministry, to this end, it is gratification and benediction, whether the mode of it be in the pulpit or through the press. If Paul converted thousands by his preaching, through the blessing of God, he has may suit the with the same mighty aid saved millions more by his writings; and by these, he, being dead, yet speaketh, and will speak, and bless mankind, till the trumpet shall sound, and the dead shall be raised, incorruptible. No analysis of these sermons, or comparison, or even anticipation, of their qualities, seems here appropriate. They were partly occasional ; partly and more, the ordinary specimens of the Author's ministry. A notice of a more general sort, and an admonitory reflection or two proper nature of this Introduction. A vestibule need not be of the same material, with the interior of the temple, to which it conducts us. It may be in keeping, and in propriety, as well as service, if less polished, or finished, or valuable; to say nothing of its proportions, its coloring, or its taste. If this volume is to pass the ordeal of criticism, if it is to be tried in the crucibles of the schools or the parties, if it is to be tortured by malignity, or stung by envy, or probed by heartless impudence, we have only to say that it will have friends as well as foes; that there are Reviews, Christian in fact, as well as in pretension; and that if abused and evil entreated, it will only seem to join the goodly fellowship of prophets and apostles, and to be partaker of their sufferings and their honors, because it is one spirit with them, and with their common and glorious Master. We submit, in order, the following remarks: 1. We Americans ought to value this publication for national reasons. It is a native production. Its Author is our own countryman. He has been appreciated abroad, and deserves to be cherished at home. We have too little national feeling of this refined and proper sort. We are too servile to what is foreign, as if nothing good could come from ourselves. Is this noble or ignoble, worthy or base, helpful or injurious ? What was once said, by the indignant muse of Pope, to the theatre-going populace of London, on occasion of introducing Addison's great tragedy of Cato, and in his admired prologue to that celebrated production, we might be allowed to say, with some venturous accommodations in this place, to the literary and religious public of our own country : Our taste precariously subsists too long 2. In reference to a volume of sermons, while we should not patronize every thing, we should encourage a due proportion of sound and popular reading of the religious kind. Sermons indeed are not very marketable. They are often not vendible, but only, as we say, a drug and a surfeit. Their very name is a soporific, and no one thinks of valuing them as other books are valued. But should this be so, Christians ? May not even sermons be entertaining, as well as useful? Ought not the parlor library to be enriched, and even the centre table to be adorned, with them? Besides, sermons mark and identify the age. Our posterity will talk of our revivals, our cast and grade of piety, our times, our learning, our preachers, and our Christians. Why not preserve a few specimens, and send a few missives, that may tell them, what something better than laudable curiosity might lead them to desire and to learn, of the generations of their ancestors ? 3. This is too much a hearing age, and not enough proportionately a reading and cogitative one in religion. There is a class of devout religionists among ourselves, who are characterized by their feelings mainly, rather than their intelligence. They want none of your head religion-none of your prosing doctrinal preaching—none of your preachers that are so learned-none of your discussions in the pulpit-none of your controversies-nothing to make men think.-All they want in religion is feeling. Engagedness is all. They test every thing by zeal and feel. They go for heart religion. This 'suits the age ! There is no sense in reading and studying so much. They would set us all to praying, feeling, acting, and converting sinners; but not to thinking, apprehending, comprehending, studying what the Scripture says and what the Scripture means, not to reading, or meditation, and least of all to excel in knowledge unto all riches of the full assurance of understanding in the things of God! Theirs is a religion of sensation, and as unfit to endure affliction, to deserve confidence, to authorize dependence, and to stand the test of martyrdom, as it is to teach dogmatical theology to an amphitheatre of philosophers-or, as steam is unfit to control the helm of the Great Western, or the British Queen, in her mystic way, which science alone can guide, across the ocean, а To such, if they could suffer the monition of a friend, we would say, not zeal, but wisdom is profitable to direct. Knowledge is power, and feeling without it is not good. Our feelings have an important place in religion; as steam has in navigation. Our feelings however were not given to govern us, but to be governed by us ; they are to be our servants, not our masters; and never man was good, or useful, or great, who did not assert and maintain that noble mastery. Look at Hannibal, look at Paul, look at Ed. wards, look at Washington !-and look—INSTAR OMNIUM— at ONE-of his own class alone, who at Pilate's bar answered him nothing ! Those who have studied character, and understood it, will respond to these sentiments. We may be only gratifying our own natural inclinations, only serving our. selves, when we flame-and rage--and rush on-in religion, without reverence or consideration, and condemn sobriety and sense in our despised superiors. Now, one cure—and a good one-for this holy obstreperousness, is to feed the mind with truth-to study the Scripturesto read sermons—and in all, or above all, TO THINK! o this neglected function of our existence! this most dignifying faculty of our nature, when rightly cultivated and proportionately used; this most degrading accompaniment, when abused, or neglected, or superseded by the mere animalism of feeling! That class of hearers, that exemplify the stony ground in the parable, are there described, by our Lord, as full of feeling, promptitude, decision, ignorance, and spurious affections. He heareth the word, and anon with joy receiveth it. Yet hath he not root in himself; and therefore is it that his religion soon evanishes. He dureth for a while-by and by he is offended. And thus is he contradistinguished from the good ground hearer; who heareth the word and UNDERSTANDETH it ; WHO |