SAURIN, James, a celebrated preacher, was born at Nismes in 1677, being the son of a Protestant lawyer of considerable eminence. He applied to his studies with great success; but at length being captivated with a military life,[7:19:656] he relinquished them for the profession of arms. In 1694 he made a campaign as a cadet in Lord Galloway’s company, and soon afterwards obtained a pair of colours in the regiment of Colonel Renault, which served in Piedmont. But the Duke of Savoy having made peace with France, he returned to Geneva, and resumed the study of philosophy and theology under Turretin and other professors. In 1700 he visited Holland, then went to England, where he remained for several years, and married. In 1705 he returned to the Hague, where he fixed his residence, and preached with the most unbounded applause. To an exterior appearance highly prepossessing, he added a strong and harmonious voice. The sublime prayer which he recited before his sermon was uttered in a manner highly affecting. Nor was the attention excited by the prayer dissipated by the sermon. All who heard it were charmed; and those who came with an intention to criticise, were carried along with the preacher and forgot their design. Saurin had, however, one fault in his delivery; he did not manage his voice with sufficient skill. He exhausted himself so much in his prayer and the beginning of his sermon, that his voice grew feeble towards the end of the service. His sermons, especially those which were published during his life, are distinguished for justness of thought, force of reasoning, and an eloquent unaffected style. Saurin died on the 30th of December 1730, aged fifty-three years.

He wrote, first, Sermons, which were published in twelve vols. 8vo and 12mo; some of which display great genius and eloquence, and others are composed with negligence. One may observe in them the imprecations and the aversion which the Calvinists of that age were wont to utter against the Roman Catholics. Saurin was, notwithstanding, a lover of toleration; and his sentiments on this subject gave great offence to some of his fanatical brethren, who attempted to obscure his merit and embitter his life. They found fault with him because he did not call the pope Antichrist, and the Church of Rome the whore of Babylon. But these prophetic metaphors, however applicable they may be, were certainly not intended by the benevolent religion of Jesus to be bandied about as terms of reproach; which would teach those to rail who use them, and irritate, without convincing, those to whom they were applied. Saurin, therefore, while he perhaps interpreted these metaphors in the same way with his opponents, discovered more of the moderation of the Christian spirit. Five volumes of his sermons were published in his life, and the rest have been added since his decease.

Secondly, he published Discourses Historical, Critical, and Moral, on the most memorable Events of the Old and New Testament. This is his greatest and most valuable work. It was first printed in two volumes folio. As it was left unfinished, Beausobre and Roques undertook a continuation of it, and increased it to four volumes. It is full of learning, being a collection of the opinions of the best authors, both Christian and heathen; of the philosophers, historians and critics, on every subject which the author examines. He also published the State of Christianity in France, 1725, 8vo; in which he discusses many important points of controversy, and calls in question the truth of the miracle said to have been performed on La Fosse at Paris; and An Abridgment of Christian Theology and Morality, in the form of a Catechism, 1722, 8vo.

A Dissertation which he published on the Expediency of sometimes disguising the Truth, raised a multitude of enemies against him. In this discourse his plan was, to state the arguments of those who affirm that, in certain cases, it is lawful to disguise truth, and the answers of those who maintain the contrary. He does not determine the question, but seems, however, to incline to the former opinion. He was immediately attacked by several adversaries, and a long controversy ensued; but his doctrines and opinions were at length publicly approved of by the synods of Campen and the Hague.

The subject of this controversy has long been agitated, and men of equally good principles have supported opposite sides in it. It would certainly be a dangerous maxim that falsehood can ever be lawful. There may, indeed, be particular cases when the motives to it are of such a nature as to diminish its criminality; but to lessen its guilt is a very different thing from justifying it by the laws of morality.

Saurin , Joseph , a geometrician of the Academy of Sciences at Paris, was born at Courtouson, in the principality of Orange, in the year 1659. His father, who was a minister at Grenoble, was his first preceptor. He made rapid progress in his studies, and, when very young, was admitted minister of Eure in Dauphiné; but having made use of some violent expressions in one of his sermons, he was obliged to quit France in the year 1683. He retired to Geneva, and thence to Berne, where he obtained a considerable living. Scarcely was he settled in his new habitation, however, when some theologians raised a persecution against him. Saurin, hating controversy, and disgusted with Switzerland, where his talents were entirely concealed, repaired to Holland. He returned soon afterwards to France, and surrendered himself into the hands of Bossuet, the bishop of Meaux, who obliged him to make a recantation of his errors. This event took place in 1690. His enemies, however, suspected his sincerity in the abjuration which he had made. It was a general opinion, that the desire of cultivating science in the capital of France had a greater effect in producing this change than religion. Saurin, however, speaks of the reformers with great asperity, and condemns them for going too far. “Deceived in my opinions concerning the rigid system of Calvin, I no longer regarded that reformer in any other light but as one of those extravagant geniuses who are carried beyond the bounds of truth. Such appeared to me in general the founders of the reformation; and that just idea which I have now obtained of their character has enabled me to shake off a load of prejudices. I saw in most of the articles which have separated them from us, such as the invocation of saints, the worship of images, the distinction of meats, &c. that they had much exaggerated the inevitable abuses of the people, and imputed these to the Church of Rome, as if sanctioned by its doctrines; besides, that they have misrepresented those doctrines which were not connected with any abuse. One thing which surprised me much when my eyes began to open, was the false idea, though in appearance full of respect for the word of God, which the reformers entertained of the perfection and perspicuity of the Holy Scriptures, and the manifest misinterpretation of passages which they bring to support that idea (for that misinterpretation is a point which can be proved). Two or three articles still raised some objections in my mind against the Church of Rome; to wit, transubstantiation, the adoration of the sacrament, and the infallibility of the church. The adoration of the sacrament I considered as idolatry, and, on that account, removed from her communion. But soon after, the Exposition of the bishop of Meaux, a work which can never be sufficiently admired, and his Treatise concerning changes, reversed all my opinions, and rendered me an enemy to the Reformation.” It is said also that Saurin appeased his conscience by reading Poiret’s cogitationes Rationales. This book is written with a view to vindicate the Church of Rome from the charge of idolatry.

If it was the love of distinction that induced Saurin to return to the Church of Rome, he was not disappointed; for he there met with protection and support. He was favourably received by Louis XIV., obtained a pension from him, and was treated by the Academy of Sciences with the most flattering respect. At that time (1717) geometry formed his principal occupation. He adorned the Journal des Sçavans with many excellent treatises;[7:19:657] and he added to the memoirs of the academy many interesting papers. These are the only works which he has left behind him. He died at Paris, of a fever, on the 29th of December 1737, in his seventy-eighth year. He married a wife of the family of Crousas, in Switzerland, who bore him a son, Bernard Joseph, distinguished as a writer for the theatre.

Saurin was of a bold and impetuous spirit. He had that lofty deportment which is generally mistaken for pride. His philosophy was austere; his opinions of men were not very favourable; and he often delivered them in their presence. This created him many enemies. His memory was attacked after his decease. A letter was printed in the Mercure Suisse, said to be written by Saurin from Paris, in which he acknowledges that he had committed several crimes which deserved death. Some Calvinist ministers published in 1757 two or three pamphlets to prove the authenticity of that letter; but Voltaire made diligent inquiry, not only at the place where Saurin had been discharging the sacerdotal office, but at the deans of the clergy of that department. They all exclaimed against an imputation so opprobrious. It must not, however, be concealed, that Voltaire, in the dcfence which he has published in his general history of Saurin’s conduct, leaves some unfavourable impressions upon the reader’s mind. He insinuates that Saurin sacrificed his religion to his interest, and that he played upon Bossuet, who believed he had converted a clergyman, when he had only given a little fortune to a philosopher.