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CHAPTER 4

THE 18TH-CENTURY SCOTTISH SERMON: bk)DES OF RHETORIC

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TILE 18TH-CENTURY SCOTT ISi1 SERMON: )JODES OF RHETORIC

Now-a-days, a play, a real or fictitious history, or a romance, however incredible and however un- important the subject may be with regard to the beat interests of men, and though only calculated to tickle a volatile fancy, arcImore valued than the best religious treatise ....

This statement in the preface to a Scottish Evangelical tract of the 1770s assembles very clearly the reaction in

Evangelical circles to contemporary trends in 18th-century

Scottish letters, The movement in favour of a less concentrated form of religion and the attractions of the new vogue for elegant and melodic sermons were regarded by the majority of Evangelicals as perilous innovations. From the 1750s onwards, the most important task facing Moderate sermon- writers was how to blend the newly-admired concepts of fine feeling and aesthetic taste with a modicum of religious teaching. The writers of Evangelical sermons, on the other hand, remained faithful to the need to restate the familiar tenets of doctrinal faith, often to the exclusion of all else.

The Evangelicals regarded the way in which Moderate divines courted fine feeling in their pulpits as both regrettable and ominous. In some quarters, it even assumed the character of a possible harbinger of doom for Scottish prosperity. This reaction on the part of the Evangelicals accounts for the frequent 'alarms' published in connexion with religious topics in 18th-century Scotland. These

1 Faith's Victory over Unbelief: Exemplified in the Spiritual Experiences-of Alexander Archibald late schoolmaster at Loanhead, nr. Denny, Edinburgh, 1770, preface iv. 260.

pamphlet outcries were attempts to persuade or to coerce

society Into an awareness of the consequences of a rapid I decline into infidelity. To the Evangelicals, the decline

of national religion was regarded merely as a forerunner of

an equal decline in national prosperity. In the post-1750

period, Evangelical opinion tended to echo more and more

the sentiments expressed by John Clarkson in the sermon he

published in 1774:

1Sith respect to the different branches of philosophy, what are called the fine arts, elegance in composition, improvements in agriculture, or an acquaintance with trade; I will grant it is an enlightened age. But alas! wit respect to religion the case is lamentably reversed.

The purpose of this chapter is to examine 18th-century

Scottish sermons and to attempt to trace the development of

different modes of rhetorical practice in the sermon. I

propose to deal, firstly, with the Evangelical sermon,

secondly, with the Moderate sermon and, thirdly, to give

some alight account of the work of John Erskine and Robert

Walker, preachers whose sermons show evidence of combining

elements from both Evangelical and Moderate rhetorical

practice.

1. The Evangelical Sermon: 'The Blusterings of a Pulpit.

Thunder'. 3

Your Clergy are for the most part made up of the People Men meanest of the ... they are a set of of

Jamieson's Britain; 1 See, for example, John An Alarm to or, An inquiry into the causes of the rapid progress of infid- Perth, rT-739- elity, n the present age, 1795, John Jamieson Scottish 1838). autfor of the t: t olo ical Dictionary of the Language (1808), was nt urg er minister in Forfar and 'an nburgh.id He was referred to by Scott as excellent good Scottish Sir 1l man, and full of auld cracks'. Life of alter Scott ed. J. G. Lockhart, Edinburgh, 1902, viii, 353. 2 John Clarkson, Gallio; a sermon preached at Kilwinning, Glasgow, 1774, p. 12. 3 CAndrew 11oirD, A Letter to the Author of tite Ecclesiastic Characteristics, Glasgow, 1754, p. 5. 261.

a scanty Education, of no Letters, and less Manners, beyond 1 peevish and proud measure ..

The Scots Magazine for 1801 made the following harsh

comment on the quality of Scottish pulpit rhetoric in the

early 18th century:

It was not uncommon for the Scottish clergy to value themselves upon the length, the loudness, the extem- porary effusion, the mingled misticism and vulgarity, and the canting recitation of their sermons, much more than upon any of those qualities which can alone 2 gain the approbation of rational piety and true taste.

In the early part of the century, sermons were composed with

the predominant aim of presenting audiences with a basic

religious code by which to live. The rhetorical setting in which this code was presented, however, was complex and

abstruse. An examination of the sermons of early 18th-

century Evangelical preachers such as Ralph and Ebenezer

Erskine and Thomas Boston confirms this view. This is a

fairly typical excerpt from one of Ralph Erskine's sermons:

Now Believer, his calling you to rise and come away with him by that Name, My Love, my fair One, is a Call to Fellowship with him as one married unto you, not only in a general, but in a particular and special Manner, by your having given your Heart and Hand to him, some Time a Day, and your having called him by Faith your own God, yea your own Man, your own Husband, your own and your only Beloved; and now tho' you have been by a Whorish Heart, playing the Harlot with other Lovers, and laying yourself by from Fellowship with him; yet infinite Kindness and Pity towards you, he wants you to return to your first Husband, for then it was bitter with you, than since you left his Company.

The style of Erskine's prose is prolix and verbose, the

presentation is over-involved and the language is highly-

1 The Causes of the Decay of Presbytery in Scotland. In Answer to a letter from a clergyman of that perswasion, Edinburgh, 1713, p. 2. 2 Scots Magazine, lxiii(1801), 4. The extract is from an 'Account of the Late Dr Hugh Blair'. 3 Ralph Erskine, Christ's Love-Suit reinforced and repeated: or. His kindly Gospel call renewed. Edinburgh, 1752, p. 45. 262'. coloured and repetitious. The doctrine proffered in these sermons was, however, essentially simple, and based on an uncomplicated system of eternal reward or punishment. Mankind was divided into two categories: those who accepted the tenets of orthodox religion and acted in accordance with them were assured of eternal salvation; those who did not were to be consigned to eternal damnation. Man was seen as good or evil in relation to the success or failure with which he adhered to the circumscribed beliefs of orthodox religion.

The early 18th century Evangelical sermon had its rhetorical provenance in the sermons of the 17th-century

Scottish Covenanting divines. The primary motive behind these sermons was expediency and, in consequence, sermon form tended to be sacrificed to the desire to cram as much doctrinal matter as possible into a single sermon. In the early 18th century, Evangelical sermon-writers appear to have been concerned to maintain this tradition against the possible encroaches of heresy and liberal inquiry. One of the constant and unchanging aspects of Evangelical religion was its innate conservatism and reluctance to admit any form of innovation in sermon form. To admit of innovation was to sanction a potent threat to the sanctity and stability of the religious message.

In the pre-1750 period, two events occurred which crystallized and confirmed Evangelical attitudes on what 263. the function of the sermon should be. The first was the re- publication in 1718 of Edward Fisher's The Marrow of Modern

Divinity by James Hog of Carnock, and the subsequent controversy that ensued over the doctrines contained in Fisher's l work, and the second was the Secession of 1733. When James

Hadow, Principal of St Andrews, attacked the Marrow of

Modern Divinity in his sermon The Record of God and Deity of Faith therein required in 1719,2 the Committee on Purity of Worship in the Church called Hog and his supporters before them for examination. The report subsequently sent by the Committee to the General Assembly alleged that Fisher's

Marrow showed Antinomian tendencies and taught, among other things, that holiness was not necessary for salvation. In consequence, the General Assembly passed an Act in 1720 prohibiting ministers from recommending the book either in the pulpit or in print. The matter did not, however, rest there, for a number of the Marrow's supporters, including

Ralph and Ebenezer Erskine and Thomas Boston, appealed to the General Assembly in 1721 to reverse the decision.

The significant factor in the controversy was that the

Mar_w's supporters argued their case on the grounds that by accepting the report of the Committee on Purity of Worship, the Assembly had given tacit recognition to the preachers

'mere This of morality without religion' .3 conviction

1 For an account of the controversy, see Donald Beaton, 'The "Marrow of Modern Divinity" and the Marrow Controversy's Records of the Church History Society, 1(1926), 112.135,

2 James Hadow, The Record of God and Deity of Faith therein required, Edinburgh, 1719. 3 The representation is quoted in John Struthers, The History of Scotland, Glasgow, 1827, i, 504n: '... the growing humour in this generation, for turning that religion left among us I unto a mere morality ... 264. certainly led to a strengthening of Evangelical determinat-

ion to preserve the doctrinal integrity of the message passed to them by their 17th-century predecessors, and encouraged

the view that Evangelical preachers should assume the role of 'preservers of the faith'. This view was compounded by

the leniency the Evangelicals felt had been shown to John

Simson in the controversy in 1717, when he had been accused of teaching Arminianism (for which he had been admonished), and in the later controversy, again involving Simson, in

1726 when he had been accused of Arian teaching after the manner of Samuel Clarke (for which he was finally suspended and did not teach again, although he was not deprived of his

Chair). The growing conviction that cases of heresy were being leniently handled was further encouraged when the charges of heresy brought in 1736 against Principal Campbell of St Andrews and in 1743 against William Leechman were summarily dismissed. As a result, the views of Evangelical preachers about the content of sermons became more rigid and inflexible in the face of what they regarded as the

erosion of doctrinal truth.

The second important development in regard to the Evangelical sermon was the Secession of 1733 when a group of ministers, spearheaded by Ebenezer and Ralph ErskineI (who

1 For an account of the Erskines, see Donald Fraser, The Life and Diary of the Rev. Ebenezer Erskine, Edinburgh, 1821. In a review of this work in 1831, the reviewer referred to the changing attitude to the Secession: 'The education and talents, the diligence and fidelity of their pastors, and their influence in maintaining peace and order in a large department of the community, have attracted the eulogies of all whose commendation is desir- able'. The Edinburgh Literary Journal, 5(1831), 263. 265. had earlier been prominent in the Marrow controversy), left the Church to form the Secession Church, ostensibly on the grounds that they were opposed to patronage but, in reality, because the Evangelical wing of the Church wished to adhere to the past, in opposition to modern ideas the philosophies.

The characteristic trends in the early 18th-century Evangeli- cal church were conservatism and pessimism. Their conservatism was most clearly in evidence in the desire to cling to the established doctrinal tenets of, religion, and the tendency to regard innovation as a potential threat to the dissolution of the true faith. The sentiments towards improvement expressed in The Fashionable Preacher (1773) represent the credo of the

Evangelical sermon-writer during the 18th century. Referring to Moderate sermons, the author comments:

Such discourses may be excellent in their kind: they may do honour to the ... authors as critics, or philosophers; but not as preachers: they may please the fancy and tickle the ear, but they touch not one 1 feeling of the heart.

John Brown of Haddington in his 'Two Letters on Gospel

Preaching, and on the Exemplary Behaviour of Ministers'

defined the Evangelical view of religion:

A preacher's elocution may be charming, his action his language perfectly regular, elegant ... and yet he may not truly preach the gospel of Christ. The2 Christian religion is the religion of SINFUL men.

As well as wishing to maintain the status quo, the Evangeli-

cals were innately pessimistic about new ideas and improvements

1 The Fashionable Preacher: an Essay. Glasgow, 1773, p. 7.

2 Posthumous Works of the late Rev. Mr John Brown, p. 160. 266. in sermon design. Even John Erskine, himself of an Evangeli- cal disposition, referred to the way in which 18th-century

Evangelical preachers clung to the old manner of preaching without any longer 'the apology of necessity'. This was particularly true in regard to rhetorical practice, where the format of the late 17th-century Evangelical sermon was simply retained without substantial change or amendment.

Perhaps the most striking characteristic of early 18th- century Evangelical sermons was the close relationship that the printed version bore to the form in which the sermon was originally delivered. Many of the sermons were informal and almost conversational in tone, or as the Moderates would term them 'familiar', and they underwent little or no revision for printing. Indeed, frequently, Evangelical sermons carried notes in the preface stating that no attempt had been made to polish or to refine the sermons for the press.

When Ralph Erskine published his sermon Christ the People's

Covenant in 1725, he drew attention in the advertisement to

the sermon's unrevised state in almost belligerent tones.

The Reverend Author doth interess csic : himself in the Undertaking, nor doth he apologise for what Mistakes or Escapes may be in it; nor is it he who now advertiseth the censorious Reader to beware of misconstructing what the Author is not answerable he Manuscript, for, seeing neither revised the nor 1 corrected the printed Sheets as they were cast, off.

Equally, in 1778, when James Ramsay published the sermon he

had preached at the ordination of a fellow minister to the

Associate Congregation of Kilmarnock, he stated the limits

1 Ralph Erskine, Christ the People's Covenant, C EdinburghJ, 1725, advertisement. 267. of his sermon in the preface:

Elegance and refinement made no part of his design, and may not therefore be expected; He meant to say l plain things, without affected ornaments. Believers Again, when John Kerns sermon Obedient the Friends of Christ was published posthumously by his congregation at

Carmunnock, the question of concessions to style was summarily dismissed:

If the reader expects in the following pages elegance of composition, and a display of the powers of oratory, or if he expects a philosophical harangue, he will be disappointed if ... But the reader expects serious and evangelical preaching, it is hoped that he will find it here.

The often deliberate refusal on the part of Evangelical preachers to recognize the advantages of improving the style of their sermons probably arose from their feeling that the religious message had been transmitted from God, and that it should, therefore, flow spontaneously from the pulpit without being in any way interfered with by man. This statement in a pamphlet answer to Blair's Sermons confirms the view that

the eternal verities were what the Evangelicals regarded as

important.

However pleasing the harmonious stile, the nervous diction, and well-turned period, may be in publications respecting the lesser concerns of human life; yet, when the matters of eternal concern to man are the subject, the beauty of language, and the arts of oratory are of little moment. - If the grand matter, 3 become the one thing needful, is wanting, they con- temptible trifles. 4

1 James Ramsay, The Character of the true Minister of Christ Delineated, Glasgow, 1778, preface iii. 2 John Ker, Obedient Believers the Friends of Christ, Glasgow, 1775, preface iv. 3 The 'one thing needful' was the 'saving truth of God'. 4 Letters on Dr. Blairs Sermons, Edinburgh, 1779, p. 10. 268.

This opinion, however was frequently and consistently criticized by opponents of the Evangelical party both outside and within the established Church. In this extract from an early 18th century Episcopalian pamphlet, the author satirized the spontaneous nature of William Burnet of Falkirk's prayers. ' Do ye think Mr Burnet at Falkirk, who makes one of the best Figures among you, was inspired when he prayed thus, 'Lord we hear that the Tyrant of France is dead, but are not sure of it, but we we 2 are sure his Clergy play at Cards on Sunday ...

At the same time, it is interesting to note that when James

Webster's3 sermons were reissued in 1764, the publisher eliminated the stylistic aspects of the sermons that were unacceptable to modern palates, When lIfebster first published his Sacramental Sermons in 1705, his preface acknowledged that the style of the sermons was flawed,

They were taken from my Mouth (when I delivered them to my Congregation) by the pen of one, no Scholar, and who understands not Latin: This necessarily expos'd them to the inconveniences bad Spelling Pointing of some and ... and to a Coldness and negligence of Stile: and indeed they can't be very Correct, for they are carried strai' t from the4Pulpit to the i'ress, without transcribing ...

+ebster also took the opportunity to expose sermon-writers who relied on using allusions to and quotations from writers such as Seneca, Cicero, Thomas Aquinas and Augustine.

1 William Burnet, minister in Falkirk (1696-1714). FF50i, 206. 2 The Causes of the Decay in Presbytery in Scotland. In answer to a letter from a clergyman of that perswasion, Edinburgh, 1713, p. 22, 3 James Webster (1659-1720), minister of the Tolbooth Church, Edinburgh (1693-1720). lie was active in the prosecution of Simson in 1717, and he was also involved in an action brought against him by Archibald Pitcairne on account of Vebster calling him an atheist. DNB, i, 123-4. 4 James (Webster, Sacramental Sermons and Discourses at the Lord's Table, Edinburgh, 1705, preface. 269.

Is there such an Embargo laid upon Invention now a days, that a man can't Entertain us, without he Itobb and filch from the Ancients, and Borrow l from the more Mlodern.

When Webster's sermons were republished in 1764, however, the advertisement to the edition explained that the sermons had been carefully revised and corrected. The reason offered was that,

some expressions in the sermons suit the audience, and are adapted to the particular circumstances of a c2ngregation, that look not so well from the press ...

in 1760, Similarly, when Robert Shirra reissued his sermons included he took the opportunity to revise one of the sermons in the edition. by It hath not only undergone several amendments the Author, but is also freed of many inaccuracies in the former impression. 3

The arrangement of early l8th"century Evangelical sermons followed a more or less standard format. -consisting of a number of heads usually on a single text. The heads were each dealt with in turn and subdivided again and again, resulting in a very fragmented and staccato arrangement.

The framework of the sermon consisted of an introduction, an explication, an argument (or conviction) and an application. The majority of Evangelical sermons were on doctrinal topics, and the text selected supplied both the heads and

1 James Webster, Sacramental Sermons and Discourses at the Lord's Table, Edinburgh, 1705, preface.

2 James Webster, Select Sermons preached on several texts, Edinburgh, 1764, p. C3a.

3 Robert Shirra, Four Sermons on the following important subjects, Glasgow, 17600 advertisement. 270.

all the divisions and sub-divisions for the sermon. The

following example from Ralph Erskine's The Militant'3 Song;

or. The Believer's Exercise while here below (1729) illus-

trates fairly typically the arrangement of the Evangelical I sermon. The heads were:

1. What mercies the people of God meet with, and

what it is in these that afford matter of a song.

2. What judgments the people of God meet with, and

what it is in them that may be matter of a song of

praise.

The first head was then subdivided into further heads as follows:

1.11hat this mercy is.

I. There is the mercy of God, in sending Christ

to be the Saviour*

ii. There is mercy in the death of Christ.

iii. There, is mercy that he chews, in raising of

Christ from death.

iv. There is mercy that he chews, in cleansing

the soul from the filth of sin.

V. There is mercy that he skews, in adopting

such heirs of hell by nature.

vi. There is rnercy that he dhews, in conferring

the high dignity of priesthood and royalty

upon them.

vii. There is mercy that he shews his people, in

abiding and standing by them in all difficulties.

1 Ralph Erskine's sermons were published by his son-in-law in a two-volume folio edition in 1764. The list of subscribers included ministers, bakers, weavers,, and merchants. 271,

viii. There is mercy that he shews, in giving many

merciful experiences of his goodness and mercy.

The text was then further subdivided into examples of merci-

ful experiences.

a. merciful intimations and communications

b. merciful visits

c. merciful accomplishments of promises

d, merciful grast of all their desires

e. merciful instruction and illumination

d, merciful sensible enjoymentsi

The seminal work that all Evangelical sermon-writers drew upon was the Bible, which they regarded as the ultimate

and only genuine source of reference. Frequently, precise

textual references were given in sermons, probably so that

the hearers could themselves later check on the doctrinal

proof advanced by the preacher. In addition, the Erskines and Thomas Boston relied heavily in their sermons on the

Westminster Confession of Faith, the metrical psalms and

the works of Scottish divines, including Patrick Hamilton

and Samuel Rutherford, as well as the Puritan divines. The works most familiar to Evangelical audiences were those of

the 17th century fundamental divines. John Mitchell recorded that in the mid 18th-century, the most popular works among

the Seceders were:

1 Ralph Erskine, Sermons ed. J. Fisher, Glasgow, 1764, i, 93-6. 272.

'The cloud of witnesses, ' 'Guthrie's trial of a saving interest in Christ, 'Rutherford's letters, ' I ellwood's glimpse of Glory, ' 'Pike's cases of conscience, ' with the writings of other Puritan divines ' of a similar class.

In the same way as the design and construction of the

Evangelical sermon was complex and involved, the style

employed in these sermons was equally cumbersome and prolix.

The sermons of the Erskines were characterized by the use of

slang phrases and importunate language, repetitious phrases,

rhetorical questions and a generally staccato prose style.

There were no flowing periods in Evangelical rhetorical Best practice. In his sermon The Bond; or, The Surest Enpage- ment, Ralph Erskine commented:

What are all other judgments to his bloody sweat in the garden, and his expiring grones Lsis upon 3 a cross?

And in the eloquently titled sermon, Pregnant Promise with fier Issue; or, The Children of Promise brought Forth, and

Described, Erskine called his fellow Scots 'Habylonish brats'.

The device of repetition for effect was used in a totally unrestrained manner in the Evangelical sermon.

0 sinner! 0 enemies! enemies to sinner! sinner! ` God, enemies to Jesus! 0 hard-hearted sinner;

In addition, repetitious phrases such as 'love-call', 'love- visits', 'love-glances', and 'love-tokens' were also interspersed throughout the sermons.

1 John Mitchell, 'Memories of Ayrshire about 1780', Miscellany of the Scottish History Society, Third Series, vi, Edinburgh, 1939,305. 2 For a detailed examination of the sermons of Ralph Erskine, see Charles It, McCain, 'Preaching in 18th-century Scotland: a comparative study of the extant sermons of Ralph Erskine (1685-1752), John Erskine (1728-1803), and Hugh Blair (1718- 1800)', (Unpublished PhD thesis), Edinburgh, 1949. 3 Ralph Erskine, Sermons, 1,177. 4 Ibid., i, 18l, 273. The general thecae of the 18th-century Evangelical sermon

was one of pessimism and emphasis on the fallen condition of

man.

The understanding is polluted with ignorance, darkness, error, enmity, and prejudice ... It is a diffusive and infectious pollution; a spreading gangrene. All the children of men are overspread with it, and defiled. The whole man is over-run.

The vocabulary employed evoked sensations of disgust and

revulsion from the effects of sin: the sermons abound with

the use of terms such as 'profane', 'depravity', 'filthy',

'defiled', 'flagrant', 'abominable practices' and others 2 similar. In the Evangelical theory of religion the sole hope for man's improvement lay in the mercy of God, and

the epithets used to indicate that this was so were carefully selected in order to create the desired effect. The eternal sinfulness of man, with which he must constantly be brought face to face, was juxtaposed with the eternal holiness of in God. There was also a strong stress on personal religion

Evangelical sermons, which accounts for the direct address to conscience, the preacher often addressing the audience directly as 'nian' or 'woman'.

One of the most significant features of the language of early 18th-century Evangelical sermons was the frequently scatalogical and often obliquely sexual imagery used in them.

1 Ralph Erskine, Sermons, ii, 463.

2 The Edinburgh Review reviewed Thomas Boston's sermon The Redeemer's Ability to Save Sinners in 1755. The reviewer cited as an example Boston's reference to Satan 'lying nibbling at the heels of the saints', and he commented: 'Such vulgarisms as these, are indecent in conversation, but much more so in a solemn discourse from the pulpit'. Edinburgh Review, no. 2(1755)026.7. 274. And it is interesting to note that in 1778 when Archibald Bruce (originally published a sermon delivered at the opening of the Associate Synod), on the corruptions in the

Church, the sexual orientation of the language of the sermon

was still evident.

The art of seducers is often mentioned; and in all ages has been too successful; 'By the flight of men, and funning craftiness, they ly in wait to deceive'.

The language employed by the early 18th-century Evangelicals

showed similarities to that used in the sermons of 17th-

century Covenanting divines. The sermons of Samuel Rutherford

and Alexander Peden were, after all, reprinted in the 18th

century and provided the staple reading diet for succeeding

generations of Evangelicals. The attraction of these sermons,

which continued in the 18th century with the sermons of Boston and the Erskines, was that although the arrangement

of the sermons was complex, the imagery was simple and

easily understood by formally uneducated but 'spiritually

edified' audiences. In addition, the sermons were often

highly dramatic and imaginative, and it is important to

remember that audiences attended church not only to be

instructed but also to have their minds entertained (even if they were unwilling to admit that that was the case).

Samuel Rutherford in a sermon delivered at a communion in London (frequently reprinted in the 18th century) used this imagery:

1 Archibald Bruce, A sermon preached at the opening of the Associate Synod at Edinburgh, Edinburgh, 1778, p. 31. 275.

Christ was the lamb rosted with Fire for you. He suffered hot Fire for you. He got T Roast and a Heat that made him sweat Blood.

In the same sermon, Rutherford exhorted his audience to:

Ride with Christgin his Chariot; for it is all paved with love.

And Ralph Erskine in his sermon, Preventing love. Or, God's 'the love to us the cause of our love to him, commented that 3 Sacrament of the Supper ci. e. Communions is a Love-Feast'.

The language of these early 18th-century Evangelical

sermons frequently contained Scotticisms; the sermons of

Ebenezer and Ralph Erskine, for example, are interspersed 'spate', the with Scots usages like 'ken' and continuing

tradition in 17th-century Scottish sermons. The 17th-century 'Was Christ's Rutherford, for example, asks in a sermon: not hand, love Tocher good enough? ' James Webster, on the other in his commented on the inaccuracies of spelling and grammar 'Scoticisms have sermons, and he drew attention to which may

'4 But to escapId me in the Delivery ... no attempt was made

refine the language of the sermon nor, indeed, was there any in significant recognition that the language was any sense

inappropriate. The primary aim in the sermon was to arouse

strong feelings in the audience and to buoy up these feel-

ings until the climacteric appeal to could could take place

the at the end of the sermon. At that point, aim of the

1 Samuel Rutherford, An exhortation at a communion to a Scots congregation, Edinburgh, 1728, p. 9.

2 Ibid., p. 3.

3 Ralph Erskine, Preventing love. Or, God's love to us the cause of our love to him, Glasgow, 1740, p. 3.

4 James Webster, Sermons and discourses at the Lord's Table, Edinburgh, 1705, preface. 276. Evangelical sermon, which was to convert souls, could be

realized. It was, however, against the impassioned and

fiery zeal of the rhetoric of these divines that their

contemporaries reacted. John Millar, son of Robert Millar,

recorded his impressions of Evangelical divines in a manu-

script extant in Edinburgh University Library.

I had scarce ever read any thing of our old Scots divines Writing, and therefore after my coming home I read Gillespie's Miscellanys, Rutherford on Liberty of Conscience Mr James Guthrie on the Causes of God's wrath, and several other things of Contemporaries But these great names or their ... I must own that I was quickly disappointed, and I rather think that the characteristical mark of these Authors & Times is af laming fiery Zeal to promote their own Side on the Ruins of others. Their Learning is shown by an undigested Heap of Citations, especially from old fusty divines, their learning is Passion, which is often very weak & lame.

In attempting to explain the opposition to progress in

the Evangelical sermon, it is important to recognise the

pressures which these sermon-writers felt themselves to be

under. The emergence of the scientific movement in the late

17th century and the theories of Bacon, Descartes and Boyle

had helped to create an awareness of a potential threat to

religious certainty. Coupled with the added dangers of the

Deist view of existence and the growing support for a natural

rather than a revealed view of religion, it helped to create an atmosphere uncongenial to religion. The response of the Evangelicals was to attempt to combat these new ideas by adhering strictly to inherited beliefs and stressing the

1 'Notes of John Millar's reading with a list of books read. Begun 1720. ' EUL La. III. 540, f. 63. 277.

vanity of human knowledge. While their ecclesiastical con-

temporaries decided to adopt a form of religion which

admitted compromise and a blending of new ideas with

traditional ones, the Evangelicals clung vigorously and

deliberately to old truths, and they set themselves up as

a lobby to suspect and investigate heresies and inroads of

deistical thought wherever they occurred.

Enthusiastic religion in 18th-century Scotland might

have been expected to be reinforced by the sweeping demons-

tration of religious feeling that followed in the wake of had the }Methodist movement in the 1740s. George Whitefield

been invited to Scotland in 1741 by members of the Secession

Church, notably the Erskines, in the hope that his successes Scotland. in America and England might, repeat themselves in

Their invitation was not, of course, devoid of self-interest hoped, on the part of the Seceders, for they

that, by means of his popularity, directed by them, they gain both attention and influence to might l their infant sect.

The Secession clergy discovered very swiftly, however, that Methodist there was little common ground between the cause backs Whi tef ie ld, and their own, and as they turned their on

the establishment ministers stepped in and made their pulpits available to him. The group who adopted Whitefield were the so-called 'Evangelical' ministers of the established church,

1 The Life and Times of Selina. Countess of Iiuntingdon ed. J. K. Foster, London, 1839-40,1,183. The Countess of Huntingdon was a fervent supporter of the Methodist cause. It was proposed in 1776 that she should meet Ilume but Blair warned Hume against having any concourse with the Methodists on the grounds that: 'You can have no sort of intercourse Letters with them that will not be misrepresented'. of David flume cd. J. Y. T. Greig, London, 1932, ii, 321n. 278, like John men Erskine, Alexander Webster and John Maclaurin, form who were to the basis of the Evangelical party within

the established Church of Scotland as distinct from the

Moderates and the Seceders.

Whitefield's activities aroused a measure of interest

among all sections of Edinburgh society. One biographer

maintained rather optimistically that the appeal of the

Methodists was not restricted to the 'lower or middle classes'

of society, since:

ministers of the Establishment, and members of the University, persons of rankland title, were found. mingled in their audiences.

All was not smooth sailing for lYhitefield, however, for

another account refers to the conflict and dissension which

his successes created both inside and outside the Church.

A quarrel about tiYhitefleld erupted between John Erskine and

William Robertson2 and, in 1748, a debate was held in the

Synod of Glasgow and Ayr to examine the desirability of

Whitefield's preaching. One of the speakers commented:

His preaching Talents, I know, some admire: but the more judicious think, the Ad gium may be justly applied to him, Vox & praeterea nihil. Moving the passions, without informing the Judgment, will never promote a rational Religion, & yet that is the strain 3 in which this applauded Orator generally harangues.

In the same year, the Synod of Lothian and Tweeddale decided that it was irregular for ministers to employ Whitefield in

1 John Lancaster The Life Darcy, Lady Maxwell, # of of Pol lock, late 'of Edinburgh, London, 1821, i, 14.

2 Erskine supported Whitefield while Robertson took a contrary view. Foster recorded that their disagreement was $agitated with so much zeal and asperity, as to occasiön the dissolution of their society, and to interrupt even their intercourse in private life'. Life and Times of Selina. Countess of Huntingdon ed. J. M. Foster, i, 184.

3A fair and impartial account of the debate in the Synod of Glas ow and it October 1748 anent em lo in btr V hi tef leid, t. dinburgh, 1748, p. 6. 279, their pulpits and recommerr. d that they should cease to do soil

One would have expected that the opposition of both Whitefield and %esley to Deist ideas would have endeared

them to the Evangelical cause. Wesley wrote in the following

scathing terms about Hume in his Journal, after reading

Beattie's Essay on Truth while on a visit to Aberdeen:

He c}3eattie. J is a writer quite equal to his subject, and far above the match of all the 'minute philosophers', David Flume in particular - the most insolent despiser of truth and virtue that ever appeared in the world ... he is an avowed enemy of God and man and to all that is sacred and valuable upon earth.

But despite its early popularity, the evangelizing light

of the Methodists in Scotland gradually began to flicker as

it became less and less possible to reconcile Uhitefield's

religious tenets with traditional Calvinistic beliefs. More

important, perhaps, the rumours of the general disfavour in

which the movement van regarded by persons of literary taste

in England began to filter through to Scotland. The Countess

of Huntingdon almost admitted as much when she commented:

The clamour excited in England, before this time, Methodism against the progress of ... must have greatly contributed to heighten the prejudices in Scotland Mr. Whitefield circulated against 3 and the respectability or success of his labours. Thus, those who had found the experience of Whitefield in full rhetorical spate an edifying and impressive spectacle

1 Edinburgh Evening Courant, 7 November 1748.

2 Journal of the Rev. John Wesle y ed. Nehemiah Curnock, London, 1909-16, v, 458. 3 Life and Times of Selina. Countess of Huntingdon, ed. J. K. foster, 1,184. 280. I began to lose interest. The Evangelicals, too, ubo by

inclination might have been his supporters, were alienated

by the unacceptable doctrinal beliefs advocated by his move-

ment, while those who were less motivated by purely religious

considerations became equally unsympathetic to the movement

as their conviction grew that emotion could and should be

channelled through an aesthetic and not an enthusiastic

medium. Adam Gib, minister of the Associate Congregation at

Edinburgh, published a pamphlet in 1742 entitled A Warning

against Countenancinc the Ministrations of Mr George Whitefieid,

in which he described the 'awful profanation of the Lord's

day, which the noise of Mr Whit'ieid's ministrations intro-

duces 12 fortunes ... As an indication of the changing of

the Methodists in Scotland, one has only to compare the

comment in a letter of Lady Jane Nimmo to Lady Huntingdon

in 1750 with the situation twenty years later when Wesley

returned to Edinburgh. Lady Jane Nimmo commented:

There is a great awakening among all classes ... The fields are more than white, and ready unto harvest, in Scotland. 3

But when John Wesley returned to Edinburgh in 1770, he was

dismayed to find that his Methodist Society had shrunk in

1 George Ridpath referred to the General Assembly of 1757, at which Gilbert Hamilton, minister of Cramond, made 'a well-aimed blow at Whitfield'. 'Diary of George Ridpath 1755-1761' ed. Sir James Balfour Paul, Publications of the Scottish History Society, 3rd series, ii, Edinburgh, 1922, 139. V. BY 1772, a reviewer corm-ncnted of ishit of ield that he weakened the head, while he reformed the heart'. Critical Review, xxxiii(1772), 224. 2 Life and times of Selina, Countess of Huntingdon ed. J. K. Foster,, 1,1 3 'A Warning )Jr field' Scots against Countenancing Whi tef , Aiaga zine, iv(1742), 307, 281,

from ' number one hundred and sixty to a mere fifty members.

The Secession in 1733 drew off into Secession circles

the more dominant facets of Evangelical preaching which con-

tinued in the sermons of the Burghers and Antiburghers after

the division over the Burgess Oath in 1747. The more formal

divergence in the early 1750s of the two styles of preaching

into Moderate and Evangelical sermons only helped to confirm

fundamental Evangelical attitudes. When Archibald Bruce2 published the lectures he had delivered at the Theological 3 Academy at W'hitburn, many of the views he expressed had not changed in character from when they had been stated earlier in the century by the Erskines. In a lecture on the vanity of human knowledge, Bruce defined the limitations of grammar, philology and rhetoric:

CThey. J are only so far estimable as they lead to the knowledge of things. 4

Ile emphasised the 'truths of religion', i. e. the theological and doctrinal essence of religion, and he confirmed the Bible as the ultimate authority on all matters of faith and morals.

The scholar who can be charmed with a mythologic tale, or a trifling ode, of an ancient poet, or a pompous oration of a Cicero, and yet can remain

1 esley suffered badly at the hands of John Erskine who, in 1765, published Harvey's Eleven Letters (first published in 1759) with a preface in which he attacked the Methodist preacher, One wesley's itinerant preachers, James Kershaw, of replied to Erskine's attack in print, whereupon Erskine published a defence of his preface containing an even more violent attack on Wesley, in which he stated: 'One is there at the head of their Societies who has blended with some gospel truths a medley of Arminianism. Antinomian and enthusiastic errors'. Account of the Life and 1 ritings John Erskine of ed. Sir Henry 1ioncreiff Kellwood, £:dinburgh, 1818, pp"249=65. 2 Archibald Bruce (1746-1816), ordained minister of the Anti- Burgher congregation at %Vhitburn in 1768 and appointed Profess of Divinity in 1781. 3 Bruce, Introductory Archibald and occasional lectures; for forming the minds of young tuen intending the Holy !Ministry, Part I, %'hitburn, 1797. 4 Ibid., p. 42. 282.

untouched with the sacred fire that kindled the ardent devotion and turned the melodious harp of Psalmist Israel have the sweet of ... must a vitiated taste indeed.

Secular learning was as unacceptable to Bruce as it had been to Boston and to his contemporaries:

The swelling words of vanity, the theatrical bombast, the quaint points of wit, the sophis- tical declamations, or the tawdry2unnatural ornaments of artificial rhetoric.

The Associate Synod passed an Act in 1761 on preaching in which they cautioned their preachers against pan affected pedantry of style and pronunciation, or politeness of 'an expression'. Their expressed aim was to guard against affectation to accommodate the manner of preaching, which, if not timely prevented, may at length issue in attempts to accom*odate the matter of it also, to the corrupt taste of 3 a carnal Generation$. The Evangelicals saw the refined discourse as an overt example of ergotism, and a distraction from the true direction in which religious thought should Brown be proceeding. As an old man, John of faddinaton commented sadly on the quality of his early oratory:

I cannot but remark it also as a kindness in Providence, that though, when I commenced a preacher, my imagination led me sometimes to use flighty expressions in my sermons, the Lord `i made me ashamed of this ...

As far as rhetorical training was concerned, the- early

18th-century Evangelicals drew their inspiration fr cm the

1 Archibald Bruce, Introductory and ograsional lectures; for forrain the minds of younij men intending the hol liniistry, Part-1. t+hitburn, 1797, p. 5. 2 Imo., p. 85. 3 'An Act of the Associate Synod concerning Preaching, Edinburgh, Aug. 26.1761', Scots Magazine, xxiif(176l), 443. 4 The Posthumous Works of John Brown, p. 10. 283. sermons of the 17th-century Puritan divines, the Covenanters and the sermons of their own 18th-century Evangelical contemporaries. In 1736, however, the Associate Presbytery appointed William Vilson of Perth to teach theology, and the Theological Academy organized itself into providing formal training for student ministers of the Associate Synod. In addition, of course, there was the probationary trial, which was the only practical training common to all

18th-century ministers. John Mitchell recorded that the accepted teaching models for Seceding ministers were: foreign some authors such as Calvin and Witsius - domestic writers such as the Erskines & Boston; British authors such as Oven, Howe, Flavel, Henry, Poole atai the other puritanical divines. 1

And John Drown of Iiaddington 'perused the writings of the best old divines, particularly Turrentine, Pictet, ktastricht,

Dr Owen; also these of the modern, Boston, Erskine, Hervey, etc. 12

The general practice in Evangelical sermons was the memoriter sermon. The sermon was usually written out, often in shorthand, but otherwise in longhand, and then either committed to memory or delivered by rote or, in certain cases, delivered as a spontaneous oration. It was never read from a prepared manuscript. The form of the printed sermon could, however, vary from the delivered sermon. This was the case, for example, with Thomas Roston:

1 John Mitchell, 'Memories of Ayrshire about 1780', p. 309. 2 Posthumous Works of the late Rev. John Brown, p. 26. 284.

Some of his sermons printed a good many years ago from his notes. which I myself heard him preach, and took him a full hour to deliver, may yet be read, even deliberately, in near the half of that time. One reason of which is this; the scriptures, he brought which as proofs ... are only cited chapter and verse in his notes, and he left 1 several enlargements on them to delivery.

John Mitchell recorded that his father's sermons were 'almost never unpremeditated or extemporaneous, but written and 2 committed to memory'. Ralph Erskine generally wrote his sermons out in full:

For the most part, he wrote all; and kept very close to his notes in the delivery except when the Lord was pleased to carry in upon his mind 3 ... some apt and apposite enlargements ...

The Evangelicals' main criticism of sermons read from the pulpit was their lack of spontaneity. Some Evangelicals also disapproved of sermons written out in manuscript at all, because they felt that the scope for revision that the manuscript sermon allowed increased rather than diminished the force of what the preacher had to say to man's condition.

The rhetoric of the Evangelical sermon was based on a speculative theology, each doctrinal point being examined and assessed in a formal manner and with great precision and care, but without any practical application to the con-

temporary moral code of society. It relied for the most part on a language of invective which was aimed at propelling the

1 Erasmus Middleton, Biographica Evangelical or, An Historical e=minent Account of the Lives and Leaths of the most and Lvani; elical Authors and Preachers, London, 1786, iv, 25 2 John Mitchell, 'Memories of Ayrshire about 1780', p. 314. Mitchell's father was the Rev. Andrew Mitchell, minister of ßeith, where the Secession congregation was founded in 1761. Mitchell recorded that his father was 'a master of shorthand'. 3 Ralph Erskine, Se rmons, i, preface ix. 285, audience into a realization of their fallen state, and their need for conversion to the true faith. James Lackington, the

English bookseller, colourfully described in his bUemoirs how he had attended a service conducted by a Scot:

I soon afterwards went to hear an old Scotchman, and he assured his congregation that they would be damned, and double damned, and treble damned, and damned for eyer, if they died without what he called faith.

Throughout the 18th century, Evangelical sermon-writers attempted to explain in their own terms the declining hold of religion on society. William Thora, minister of Govan, preached a sermon in 1761, entitled An Enquiry into the Causes of the Decline of i: elision, in which he attributed the decline

in religious observance to the prevailing atmosphere of peace which reduced society's need for religion; the increasing commercialism of the age which encouraged an antipathy to

religion; the fact that the greater the knowledge that men gained about religion, the more their respect for it tended

to decrease; and, furthermore, that the low status of minis-

ters in society had impugned their reputation in an age where 2 success was synonymous with wealth and poverty with ignorance. The Evangelicals also regarded patronage as an enemy of pulpit

oratory, The, control of livings by heritors and the unfavourable influence that this system imposed on ministers to conform to the wishes of their patrons, was interpreted by

the Evangelicals as a stultifying brake on the freedom of'

1 Memoirs of the Life e)f James Lackin ton, London, 1827, p. 57. (-l-7-4Z--1815) Lackington was born in Wellington, S onerset, and bookseller. became a Ile visited Edinburgh in 1787 and 1790. 2 Thom, William An enquiry into the causes of the decline in Glasgow, 171 2 rel_igion, ed. . 286. preachers to say what they wished from the pulpit. William I Graham, a minister of the Secession Church, remarked on the low standard of Evangelical pulpit rhetoric in Scotland in 1769, by comparison with the previous high standards attained by their Evangelical predecessors, who had inspired their audiences 'with truly noble and evangelical resolut- ions':

I saw young, raw, airy, flippant clergymen, - ill- beloved by those, of whom their office requires they should be most regarded, of2doubtful characters, learning and of little solid ...

It is significant that these Evangelical critics do not comment at all on the failure of the Evangelical church to adapt or adjust to the changing conventions of the age. As the century progressed, the Evangelicals became more and more out of step with the prevailing mores of society with little or no point of contact between the religion they preached and the interests and aims of contemporary society.

They were, therefore, forced into a position where they were obliged to sound endlessly against the false innovations and vain ideas of the new pulpit rhetoric.

If a book on farming makes its appearance, numbers are ready to purchase it. If a history is published, how many are impatient to peruse it? Let a frothy novel, or luscious romance come abroad; and alas! first, a a second, 3a third edition can scarcely supply the demand for it.

1 William Graham (1737-1801) was born in Carriden, Linlith- gowshire, and completed his theological training under Alexander 14oncrieff at Abernethy, He was minister of the Close Meeting-11ouse in Newcastle from 1770 to 1801. DNB, viii, 364-5.

2 William Graham, An attempt to prove that every species of is foreign Church patronage to the nature of the ... with an introduction wherein the unhappy condition. to which the Church of Scotland is reduced, by the present ecclesiastic is Management, represented as the reason for the present undertaking, Edinburgh, 1169, p. 8. Clarkson, Gallio; 3 John a sermon preached at Kilwinning, Glasgow, 1774, pp"8-9. I 287.

In the address to the reader prefixed to The Christian, the

Student and Pastor, John Brown reiterated Evangelical opposition to the 'light sermonizing' of the Moderates when he defined his purpose in the work as 'to disparage the fashion- ' able, but soul-ruining flimsiness in religion'. John Gillies published a twice-weekly newsheet for the benefit of his

Glasgow congregation, and in an early number he inveighed against the Deists and their false promises.

Hast Thou too great an Admiration of some Deistical Writers who have misled thee ... Thou mayst be a Man of good Sense, or great Parts, a fine Genius, a great stock of Wit and Humour, a good Taste, a pleasant Temper, agreeable Conversation, great Learning But Alas; these ... notwithstanding of all abused Endowments thou art ACCURSED of GOD.

It is remarkable that the Evangelicals had no constructive comments to make, or lead to offer, in regard to the standard of rhetoric in the 18th century. By contrast, John

Wesley whose aim, like that of the Evangelicals, was to convince largely uneducated audiences of the truths of religion, produced his Directions Concerning Pronunciation and Gesture, to provide his preachers with very practical directives in the art of oratory.

Never clap your hands, nor thump the pulpit. Use the right hand most; and when you lose the left, let it be only to accompany the other. Your hands are not to be in perpetual motion: This t5he ancients called the babbling of the hands.

1 John Brown, The Christian, the Student, and Pastor, _ Edinburgh, 1781, p. iii. Gillics, 2 John An exhortation to the inhabitants of the Parish South of C:lasaow and the bearers in the ollepe- Kirk, Glasgow, 1750, i, no. 3, pp. 20-l. 3 John Lesley, 'Directions Concerning Pronunciation and Delivery' in Works, London, 1872, xiii, 520. 288. 0

The nearest to practical comments on pulpit oratory in

Scotland are extracts in sermons or pamphlets like George

Cowie's'VThe'Presbyterian Dissen'ter1s ,Güide"in"Choosinj; at

Pastor (1787), in which Cowie satirized current fashionable

trends in pulpit oratory. The Methodist tradition was the natural ally for the Secession Church but their rejection of

it on the grounds of doctrinal incompatibility left the

rhetorical tradition untouched and unmarked by'new external

influences. Wesley in his Journal commented on the inquiring

but, at the same time, suspicious and carping, disposition of

Scots congregations.

What a difference between an English and a Scotch congregation! These'judge themselves rather than the preacher; and. thejr aim is not only to know, "but to love and obey. to The Evangel icals'"did not `%sver in'thheir opposition the`"

ined sermön' throügh`out the 18th '`a situation which ref . centüry, contributed' to maintaining, 'the' Cap between literature and

the sermon. 'This is'dcmonstrated in`the'following extract

from a sermon preached by James Hall, minister in Lesmahagow, in 1793: "r The following observations were not published with a view to acquire literary fame. Depth of argument, novelty'of sentiment, and elegance of diction must not be expected. The modern graces of composition -" .. 2 were not attempted.

Much earlier in the century, -too, Henry Lindsay commented in Synod` a sermon' originally delivered `ät`ýthe opening oft"the of

' 1 Journal of-the Rev. John '1'Vesley ed. Nehemiah Curnock, London, v, 462.

Britain 2 James Hall David and-Goliah or Great and France, Glasgow. 1793, p. C33. 269.

Perth and Stirling in 1733:

It is not set off to the Advantage, with fluent Expressions, or handsome Period, to engage the refin'd its of this Age to give it their Applause.

Comments such as these indicate how aware Evangelical sermon- writers were that their published sermons were likely to be assessed by the critical conventions of the age, and how resistant they were to admitting the validity of this 2 practice. While it must be said that the sermons of the

Evangelicals were vivid and aggressive in terms of diction and sentiment, their introspective basis and limited vision make them of lesser interest in terms of their literary value. Perhaps the best example of the clash of interests between the Evangelical and the Moderates is to be found in

the review of Ebenezer Erskine's sermon The Plant of Renown

in the Edinbur&h Review of 1755. The reviewer quoted the

following passage from Erskine's sermon:

These ministers must be the devil's ministers, and not the ministers of Christ, who, instead of preaching a crucified Christ, entertain their hearers with harangues of heathen morality, flourishes of rhetoric. the doctrines of self love, as the princigles of religious actions, and the like stuff.

The reviewer's assessment was equally venomous:

1 Henry Lindsay, The present state of the Church of Scotland, Edinburgh, 1733, preface 3.

2A sermon published in 1761 contained this caveat in the preface: 'Any reader who may be inclined to censure the stile and composition of the following Sermon, is intreated to remember, that is a popular discourses wherein force of expression is often times more requisite than correctness', A sermon, which might have been preached in East Lothian, upon the 25 htýday of uctober, Edinburgh, 1761, preface.

3 Edinburgh iteview, i(1? 55), 36. 290.

[these sermons) are in our opinion but little calculated to promote that reformation of manners, which ought to be one great object of every preacher s attention... They are so full of child- ish conceits and fancies; the sublime doctrines of christianity are treated of, in such a low and ludicrous there is little manner ... so morality ... that we are sorry to say, they seem to be rather calculated to do harm than good; to'expose religion to contempt and ridicule, instead of recommending the love and practice of it.

Yet, the Evangelical wing of the Church was convinced that its method of approach to the craft of sermon-writing was superior to that of the Moderates. John Mackenzie, minister of Portpatrick, preached a sermon in the New Church, Dumfries, in 1772 in which he summed up the credo of Evangelical sermon- writers on contemporary trends in pulpit rhetoric.

There never, in any period, was less virtue, and more sentiment than in the present. Con- scious of our deficiency in active virtue we endeavour to impose upon mankind and upon ourselves, by a copious exhibition of general maxims and fine thoughts, which serves no other purpose than to display our own agreeable convivial talents, and purchase for ourselves from fools, and at the cheapest price, the characters of men of2refined feelings and delicate sentiments.

2. The Moderate Sermon: 'The Language of the Heart'

Without being strikingly sublime, or remarkably pathetic, Dr Blair steals insensibly into the heart, impressions and makes which are calculated 3 to have a good effect on the temper and conduct.

1 EdinburPh Review, 1(1755). 39.

2 John Mackenzie, The Reason and the kdinburgh, with 1772, p.

3 The New Annual Iteaister or General Re ositor of iiistor Politics, Literature for 17800 London, 1793,1,201. _and 291.

In dealing with the 18th century in Scotland, it is all too easy to assign preachers to either the Evangelical or

Moderate wings of the Church. A serious examination of the sermons of these so-called Moderate preachers makes the boundaries of these classifications much more difficult to define. The only satisfactory way to classify preachers as belonging to the l'3oderate school of pulpit rhetoric is to examine the-aspects of rhetorical theory and practice that

these sermon-writers have in common, but which also repres-

ent a significant departure from Evangelical rhetorical practice.

It is remarkable how much information survives on

the content and nature of Moderate beliefs and rhetorical

style. This derives not simply from the content of individual

sermons, but also from the enormous resources of contemporary

satirical attacks on Moderate rhetoric. The first and most

scathing satire on the characteristics of Moderate pulpit

rhetoric was John SWitherspoon's Ecclesiastical Characterise tics, which was published in 1753. By 1755, four editions In of the work had core off the presses. the preface to the

second edition, Witherspoon recounted an anecdote, in which

he referred to a minister who had asked if a friend who had l attended the General Assembly was a 'moderate mane.

Witherspoon then went on to offer a definition of the arche-

typal Moderate van in 'The Athenian Creed'. I have quoted

it in full below because of the bearing it has upon the

1 private Pa ers of James Boswell from Malahide Castle ed. U. Scott and F. A. Pottle, New Yorks 1928-33, xiii, 109. 292.

Moderate rhetorical credo.

I believe in the beauty and comely proportions of Dame Nature, and in almighty Fate, her only parent and guardian, for it hath been most graciously obliged, (blessed be its name, ) to make us all very good.

I believe that the universe is a huge machine, would up from everlasting by necessity, and consisting of an infinite number of links and chains, each in a progressive motion towards the zenith of perfection, and meridian of glory; That I myself am a little glorious piece of clock-work, a wheel within a wheel, or rather a pendulum in this grand machine, swinging hither and thither by the different impulses of fate and destiny; That my soul (if I have any) is an imperceptible bundle of exceeding minute corpuscles, much smaller than the finest Holland sand ; and that certain persons, in a very eminent station, are nothing else but a huge collection of necessary agents who can do nothing at all.

I believe that there is no ill in the universe, nor any such thing as virtue absolutely considered; that those things vulgarly called sins are only in the judgment, and foils to set off the beauty of Nature, or patches to adorn her face; that the whole race of intelligent beings, even the devils themselves (if there are any) shall finally be happy; so that Judas Iscariot is by this time a glorified saint, and it is good for him that he hath been born.

In fine, I believe in the divinity of L. cordj S. Ehaftesburn y, the saintship of Marcus Antoninus, the perspicuity and sublimity of Ackensidie, and the perpetual duration of Mr. Hkutehesoin's works, notwithstanding their present tendency to oblivion. Amen.

John Witherspoon's Ecclesiastical Characteristics was followed by Archibald Bruce's The Kirkiad t or Golden Age of

John Witherspoon, Ecclesiastical Characteristics, Glasgow, 1754(2nd od. ), p. 27. Henr Davidson, minister of Galashiels, commented to an English preacher colleague in 1753 of Witherspoon's pamphlet: 'It is written with a vast deal of humour through the whole piece. A second edition is just now thrown off. You will easily guess it provokes highly. It would please you much. ' Henry Davidson, Letters to Christian Friends, Edinburgh, 1811, p. 211. 293.

the Church of Scotland (1774), The Fashionable Preacher

(1773), Roderick MacKenzie's Reading no Preaching: or, A Letter to Young (1752), a Clergyman and numbers of Evan-

gelical and Seceding sermons, all of which broadly indicated

the boundaries of the new ideas they felt had been intro-

duced into pulpit rhetoric.

The main force of Evangelical attacks on Moderate

rhetorical practice was directed at the increasingly secular basis Moderate of the sermon. There were numerous symptoms

of this tendency in post-1750 sermons to which the Evangelical

wing of the Church could point in confirmation to their view. The introduction of literary allusions into sermons, the

perceptible development of a new pulpit vocabulary incor-

porating terms such as 'virtues and 'benevolence', and the

new emphasis on questions of style and presentation were all that signs rhetorical thinking about what a sermon should be was undergoing a process of change. In this process, the Evangelicals, with few exceptions, remained opposed to fresh ideas on how the rhetorical approach to the Scottish 18th- century sermon should proceed, and it is thus possible to

argue that what the Evangelical critics of the 1oderate

sermon were principally opposed to was innovation in rhetori-

cal practice.

The genesis of the 18th-century Moderate sermon was

founded in the belief that the sermon should reflect con-

temporary changes in the canons of taste of Scottish society. This included not simply literary but also aesthetic and changes. In social order, therefore, to accommodate new 294. ideas, the basis of the sermon had to be modified from its traditional foundation in orthodox rhetorical practice. In a society where the prevailing belief was in the essential virtue of man, it was logical that the emphasis of sermons extolling this belief should shift fron older concepts of reward and punishment to stressing the benefits of virtue.

By the 1770s, the conventions which had begun to in satisfy the public in literary writing began to appear Man Feeling sermons, too. When Henry Mackenzie's The of in 1771, caught the shift in public taste so successfully frequently being similar exercises in sentimentalism were it offered from Moderate pulpits. In view of this, was not Biblical surprising that emphasis on strict exegesis should decline in importance, and that the scriptural basis of the its The sermon should intrude less and less upon audience. in two effect of this movement was to create, effect, schools of thought on rhetorical practice: one which remain- innovation ed static and was, in general, opposed to and help to another which welcomed any idea which would ensure 'improving' the acceptability of the sermon as a form to an society. David Sillar stated the divinity student's dilemma,

in his poem 'Epistle to J. %-N, student of Divinity, Edinburgh':

hon ye come back frae out your teachin', To try the trade which we ca' preachin', : ill ye be flytin' or be flcechin' Wi' silly fock; Or will ye free them frae, or keep them, 'Heath yon auld yoke? ' New Will ye appear i' the Liflht \hich pits sae mony in a fright; 295.

Or come an' Orthodoxian Wight, Inspir d an proud, An' roarin' 11-11 wi' a yair might, Tae please the crowd?

The rhetorical provenance of the Moderate sermon lay in the early part of the 18th century, in the sermons of men like Leechman, Hutcheson, George and William Wishart, and

Robert Wallace, whose sermons had begun to reflect the new moral and ethical bias of 18th-century thought. It was the moral content of these sermons that attracted the opposition of Evangelical opinion. James Currie in a printed sermon first preached to the Synod of Fife in 1732, referred to these sermons as,

bare Harangues of Morality, their Discourses having little, but sometimes no more in them but what might have been said by such as never Bible Stranger, hearing, saw a ...; so that a at might doubt2whether the preacher was a Christian or a Deist.

In 1735, John Bruce preached to the Synod of Perth and

Stirling and commented on 'the many dry and sapless, and, Sermons at bast, but barely moral unevangelical ... which 3 are preached by some'. And in 1732, Ebenezer Erskine, in a sermon to the Synod of Perth, used characteristically expressive language to voice his sentiments on the new style of preaching.

1 David Sillar, Poems, Kilmarnock, 1789, pp. 58-9. Short 2A Essay to prevent the dangerous Consequences of Loral Harangues now so comcu;ºn in 'Scotland, Glasgow, 1746, preface.

3 John Bruce, A Berman preached at the openinp, of the Synod Perth btir in A Short of and , quoted Essay to prevent the dangerous Consequences of Moral Harangues, Glasgow, 1746, preface. 296. Lien into, The new Mode of preaching some have fallen with their Harangues and Flourishes of Morality, while Christ is scarce named from the Beginning to the End Hell, of their Discourse; I look on Is a Plot of to throw out the Corner Stone ...

From the 1750s onwards, it is evident that a body. ot' preachers were preaching sermons which contained many of the

fashionable ideas in vogue in contemporary society; a stress on the moral virtues; an emphasis on benevolence; charity

and candour; the importance of the sympathetic emotions; and

the connexion between religion and the civilized society.

She Ci. e. Moderation) smiles, with soft and winning air, Ev'n from the theologic chair; There softens ev'ry harsher feature, 2 And dictates nought but pure good nature.

In selecting a sermon-writer to represent the archetype

inevitably falls of the Moderate sermon, the choice almost

in Edinburgh upon Hugh Blair whose sermons were delivered

five between 1777 charges and were then published in volumes Blair's and 1801. It was David Drurmond who remarked of

sermon that they -

lighted things up so finely, and you get 3 such comfortable answers.

The work of popularizing the Moderate sermon was most

successfully and most spectacularly carried out by Blair, Lady Yester's first at the Canongate and later at and the

1 Ebenezer Erskine, The Stone rejected by the Builders, erected as the Headstone of the Corner, quoted in A Short Essay to prevent the dangerous Consequences of Moral Harangues, Glasgow, 17460 preface.

2 Archibald Bruce, The Kirkiadt or, Golden Are of the Church of Scotland, Edinburgh, 1774, p. 28.

3 Private Papers of James Boswell from Malahide Castle ed. G. Scott and F. A, Pottle, vii, 16-17.

I 29?. ' High Kirk. In 1776, Kincaid, the publisher and H. M.

Printer in Scotland, offered Blair £100 for an edition of sermons to be undertaken jointly between Kincaid and 2 Strahan. hen Kincaid died in 1777, the task of publishing the sermons was assumed by William Creech, and the first volume appeared in 1777 under the imprint of Creech, Strahan and Cadell.

Hugh Blair's suitability to act as a representative of the craft of Moderate sermon-writing is enhanced by his 3 position as both a preacher and a teacher of rhetoric. In another sense, however, Blair is not the most representative figure to choose, in that he was by far the most successful of Moderate sermon-writers and also the most widely known.

The genesis of the published sermons has been mentioned supra, but the documents that survive relating to the history of their publication indicate how practical and acute Blair was 4 in a business sense. Although he described his sermons as

1 Blair was ordained to the parish of Collessie in Fife on 23 September 1742. lie was translated to the Canongate Church, Edinburgh, in July 1743 where he remained until 1754 when he moved to Lady Yester's Church, Edinburgh, of which he was minister until 1758. Pie move to the High Kirk in 1758 met with Evangelical opposition. A letter in the Saltoun Corres- pondence refers to Lork Milton blocking Evangelical opposition to Blair's transfer at Robertson's request. PILS Saltoun hISS. Box 90 (14 May 1758).

2 Strahan had discouraged Blair from publishing his sermons, but he had taken the initiative of sending them to Dr Johnson whose opinion was instrumental in advancing their publication. 'I have read over Dr Blair's first sermon with more than approbation; to say it is good is too little'. Biographical Dictionary of Eminent Scotsmen ed. Robert Chambers, Glasgow, 1835, revised by the Rev. Thomas Thomson, London, 1868,1,146. Belles 3 The Chair of Rhetoric and Lettrcs was established and Blair appointed to it on 27 June 1760, the Senatus 'being satisfied that the teaching of ithetorick in the University would be of singular use to the students and a great benefit to the ' Edinburgh, city ... University of Charters, Statutes, and Acts of the Town Council and benatus, 1583-1858 ed. A. !.:organ, Edinburgh, 1937, p. 177. 4 See Appendix 1, which contains correspondence relating to the publication of Blair's sermons. 298. of a 'sentimental sort' when he first submitted his manuscript to William Strahan, he rapidly became involved in negotiating tough contracts with his publishers and worrying into the minor details of edition size, type and paper.

The sermons had an instant and extensive popularity on publication and they continued to roll off the presses well into the 19th century. John Gardiner referred to them as

'the most popular, most approved and which come nearest to ' perfection of any we have'. Interestingly enough, though, in 1807 when William Creech wrote to Thomas Cadell casting doubts on the viability of issuing an octavo edition of the sermons, he commented:

I do not think a royal 8vo edit, of Blair's Sermons, at such a price suited to this Country - I think the, Book will readily sell in England, I have I must therefore there seek a market for ' no other.

As the Sermons continued to be published volume by volume, they were met with enthusiasm by critics and public alike.

James Lackington, the bookseller, commented*

Sherlockis sermons had a very great sale, as had Dr White's and many others, but none ever sold Dr J31air's, and the sale of them is so well as 3 still as great as ever.

And in a letter to Alexander Carlyle in 1790, John Douglas,

Bishop of Salisbury, commented rather drily:

1 John Gardiner, Brief Reflections on the Eloquence of the Pulpit, Taunton, 1796, p. 58.

2 Letter, dated 12 November 1787, of William Creech to Thomas Cadel L. 'Copy Letter Book Mr Creech 28 Dec. 1798- 21 Dec. 1809' Edinburgh Room, Edinburgh Public Library.

3 Memoirs of the life of James Lackington, London, 1827, p. 225. 299.

The Ladies will insure a great Sale for Dr Blair's third Volume, 1

Numerous poems eulogizing the sermons appeared in periodicals and magazines. The Scots Magazine for 1777 contained a poem

'To Dr Blair, on his Sermons'2; and in 1780, a poem entitled Sermons', 'Verse written on a blank leaf of Dr Blair-'s was included.

Youths yet unborn, shall listqn to thy lore, Their model thou, as FAItQUIIAR was before For once, the public to our author just, Takes not the merit of his work on trust; 'Tis read before, ,,,, read where sermons neler were In 1796, the Aberdeen Magazine: or, Universal Repository Dr Blair's contained a poem 'On Reading the First Volume of

Sermons'.

He who thro' life pursues thy wholesome plane becomes the child of God, and friend of Man.

The serious reviewers, too, were enthusiastic about the

Sermons. In 1777, when the first volume was issued, the

Monthly Review commented on, Author's the elegance and simplicity of the style; in of his unaffected manner; of his taste composit- his ion; of the variety, beauty, and propriety of sentiments; and of his happy talent of convincing the judgment, and at the same time affecting the heart .° The Weekly Magazine directly attributed the improvement in

standards of pulpit rhetoric to the publication of the

1 Letter, dated 10 March 1790, of John Douglas, Bishop of Salisbury to Alexander Carlyle. EUL US. Dc. 4.41, f. 26. 2 Scots Magazine, xxxix(1777), 211. 3 John Farquhar, author of Sermons published posthumously in 1772 by George Campbell and Alexander Gerard. 4 Scots Magazine, xlii(1782), 151. The same contributor, of Abbots Inch', contributed a poem entitled 'On the Abuse of Rhetoric' to the same volume (p. 209). 5 The Aberdeen Magazine: or. Universal Repository, i(1796), 352. 6 Monthl Review, lvi(1777), 289. 'The man of taste and the polite scho ar, will be pleased with them, as elegant compositions; and the man of the world will approve the Preacher's judicious observations upon human life' (p. 278). 300. sermons of Gilliam Craig in 1775 and those of Hugh Blair in

1777. Their sermons were praised since,

on the one hand, they breathe the warmest sentiments of rational piety; so, on the other, they inforce and illustrate many of the great rules of morality.

In addition, they opened up 'the most secret recesses of the human heart', informed the understanding and improved taste.

In 1794, when the fourth volume of Blair's Sermons was published, the Monthly Review allowed itself a degree of self- congratulation when it commented:

It is an inexpressible gratification and encouragement to us in our literary labours, when we find our judgment concerning the merit of important publicat-2 ions confirmed by the general suffrage of the world.

But the Critical Review sounded a note of caution-when it referred to the potentially injurious effect of the desire of other sermon-writers to imitate Blair's rhetorical style

'the description and calm and elegant of manners, and ... 3 moral observations'.

Blair's private library contained all the source-works of a preacher dedicated to the craft of sentimental writing and to delivering 1loderate sermons in the pulpit. His collection included the works of Sterne (Edinburgh, 1799).

Thomas Hardy's Sermons (Ilawick, 1811). } acknight's Harmony of the GoaQels (London, 1756), George Hill's Sermons (London,

1796), (Edinburgh, Robert balker's Sermons 1784), as well as copies of kiarmontel's Moral Tales (Perth, 1792), Cavern of death, a tale (London, 1794) and the Culture of the Heart

1 weekly Vagazine, xmi(I770,177. 2) onthl view, new series, xv(1794), 52. 3 Critical Revicw, xxiii(1798), 61. 301. 1 (Edinburgh, 1782). Blair published eighty-nine sermons in his five published volumes of Sermons, which is a relatively modest output besides the one hundred and thirty or more published by Ralph Erskine. Of these sermons, Blair preached forty-one (465) on Old Testament texts and forty-eight (5455) on texts from the New Testament. His favourite books of the

Bible for selecting texts were Psalms, Proverbs and Corinth- ians, a choice influenced, no doubt, by the moralizing character of the sermons he composed. Boswell recorded in

The Tour to the Hebrides that Robert Watson, Blairs predecessor as lecturer in rhetoric, told Samuel Johnson that Blair Look 2 a week to compose a sermon, and the author of the Letters on Dr Blair's Sermons in 1779 hinted that Blair spent a long time revising for the press when he referred to the 'long- 3 laboured revisal of the author'. The average length of one of Blair's printed sermons was approximately 30 pages although exceptionally, sermons could extend to fifty-six 4 pages, I have examined the sermons published from 1777 to

1801, classifying there into three categories in order to identify the different types of sermons preached by Blair.

1 It also contained three translations of the Sermons (Leipzig, 1781-91), (Amsterdam, 1778) and (Lyons, 1784. The Library of Hugh Blair, Sold at l5allantyne's, 8 April 1816. 2 Boswell's Journal of a Tour to the Ilebrides, New York, 1963, 45.

3 Letters on Dr Blair's Sermons, Edinburgh, 1779, p. 5. Blair , also encouraged other sermon-writers. He wrote, for example, to George Hill of St Andrews in 1794 to encourage him: 'As to my Sermons, I do not think that they form any obstacle. It is true, that I have been so lucky as to hit, in my strain of composition, the present taste; but it does not follow that I have engrossed its so as not to leave room for writing in a different strain. Quintilian says, very justly, 'Flures sunt eloquent iae fades'. George Cook, Life of George I-Till, Edinburgh, 1820, p. 250. 4 Hugh Blair, 'On the Government of the Heart' in Sermons, ii, 29-85. 302.

I have divided the sermons into the following groups:

1. Moral essays

2. Doctrinal sermons

3. Methodical sermons relating to precise Biblical texts

Using this division, I have calculated that 60'0 of Blair's sermons belong to the category of moral essays, 25aß are methodical sermons and 15"j are doctrinal sermons. The moral essays include titles like 'The Union of Piety and Morality',

'On Gentleness', 'On Devotion', 'On the Love of Praise',

'On Death', 'On Candour', 'On Fortitude' and 'On Envy'.

Among the titles of the doctrinal sermons are 'On the

Influence of Religion upon Adversity', 'On the Influence of

Religion upon Prosperity' and 'On the Importance of Public

Worship'. The methodical sermons include titles like 'The

Presence of God in a future State'* 'On Submission to the

Divine Will' and 'On the Ascension of Christ'.

Despite the variety of his sermons, Blair was criticized by his preaching opponents for the bias of his sermons towards pleasing and inspiring the pious and well-disposed, the benevolent and the charitable.

This volume, so much admired in-the world by cen of all sorts, contains no gospel to the poor .., it is no gospel to the wretched, the miserable, the poor, the blind, and the naked. Such profane they have sinners must keep back ... till attained the necessary requisites.

In examining Blair's sermons, it may be convenient to consider, firstly, their content and, secondly, their style and language. Blair gave his sermons secular titles, a

1 Letters On Dr Blair's Sermons, Edinburgh, 1779, p. 12. 303. practice adopted by some 18th-century Scottish preachers on ' both the Evangelical and Moderates sides of the Church, as opposed to the practice of heading the sermon simply by the text to be preached on. (It is probable, however, that to some extent the titles of printed sermons were added at a later date after delivery in the pulpit. ) The design of the sermon was much simplified, consisting normally of an introduction, an explication on the theme, followed by a division of the theme into separate headings *hich were then separately examined point by point, culminating in a persuasive oration or exhortation to follow the moral life.

The majority of Blair's sermons were composed on a single theme, either praising the moral attributes (morality, gentleness, devotion, sensibility, fortitude, moderation, and friendship) or condemning their opposites (luxury, vice, envy, idleness, and disorders of the passions). There is a singular lack of doctrinal evidence or Biblical confirmation of the truths advanced in the sermons. Blair's approach was to illustrate the truth of his text by showing its effects on mankind, rather on the individual man. In his sermon 'On the Union of Piety and Morality', for example, Blair argued against the neglect of piety.

If there be any impression which man is formed by nature to receive, it is a sense of religion The ... expressions of those affections under the various forms of religious worship, are no 2 other than native effusions of the human heart.

I Ralph Erskine and Robert talker, among others, assigned titles to their printed sermons.

2 Hugh Blair, 'On the Union of Piety and Moral ity' in Sermons, i, 4»5. 304.

On occasions, Blair employed a didactic approach to convincing his audience of the relevance of the dictates of moral behaviour to man, by arguing that all men were motivated by the same basic laws of behaviour,

For all men, even the most depraved, are sublee t, more or less, to compunctions of conscience.

In formulating his arguments, Blair made little use of supporting Biblical evidence. lie derived his proofs from the common experience of man, and the Bible provided a. secondary source by which to confirm them.

To propound the Iiutchesonian view of virtue and the 2 essential goodness of man in his sermons, Blair relied 'wise heavily on the use of the moral character sketch: the man', the 'man of candour' and the 'moral man', all of which had a historical provenance in the 18th century. The use of

these archetypes allowed the personification of the attributes valued and admired by the Moderates and which they wished to encourage others to assume. In addition, the use of stark and simple images was a convenient extension into

the sermon of the 'cult of simplicity' in contemporary

writing. This arose out of the belief that simple ideas

simply expressed were the most effective means of moving

the human heart, an idea which was directly opposed by the

1 Hugh Blair, 'On the Union of Piety and Morality' in Sermons, 1,13. 2 John Witherspoon defined Moderate philosophy in these terms: 'It illustrates the truth of Mr lir-utcheso2n's doctrine, that virtue is founded upon instinct and affection, and not upon reason; that benevolence is its source, support, and perfection; and that all the particular rules of conduct are to be suspended, when they seem to interfere with the general good'. John Witherspoon, Ecclesiastical 68. Characteristics, Glasgow, 1755(4th ed. ), p. 305.

Evangelicals, who believed that exposing the scourges of

sin and offering the promise of salvation were the best means of persuading audiences to reform.

ßlair's sermons also emphasized the positive virtues of benevolence, charity and candour, later to become the armour of the sentimental movement. For example, he preached sermons on the titles 'On the Moral Character of Christ' and

'On Candour'. In the sermon 'On the Progress of Vice', Blair made it clear how close his view of man was to that of

Hutcheson,

Though human nature be now fallen from its original honour, several good principles yet remain in the hearts In breast, benevolent of men ... every some affections are found; and conscience still retains a sense of the distinction between moral good and ' evil.

Tlie theme of benevolence was one that appeared frequently in

Moderate sermons. John Farquhar, minister of Nigg, defined

benevolence as:

a leading principle of human nature, upon which all the virtues of patriotism, natural affection, gratitude, charity are grafted.

I Hugh Blair, 'On the Progress of Vice' in Sermons, iii, 108. In his life of Lord Kames, Tytler commented that Duncan flutchinsonian Forbes of Culloden became 'an admirer of the scheme of Theology, which professes to find in the Holy Scriptures .. a a complete system of natural philosophy, as ' A. F. Tytler, Memoirs well as religious instruction ... of the life and writings of henry Home of Kames, Edinburgh, 1807, p. 33. 2S rmons on Various Subjects by the late John Far uhar ed. George Campbell and Alexander Gerard, London, 1772, i, 147. Farquhar commented in the same sermon (p. 154): 'Read the history I think is of mankind ... and there no possibility direct of comprehending .... without supposing a principle of benevolence implanted in the human by its .., mind great Creator'. 306..

In the fvidenccs of the Christian Religion, James Beattie identified benevolence as one of the important aspects of the Christian solution to the moral life.

Christianity proposes to our imitation the highest examples of benevolence, purity, and piety ... By teaching, that all mankind are brethren; by commanding us to love our neighbour as ourselves; and by declaring every man our neighbour to whom we have it in our power to dolgood; it improves benevolence to the highest pitch.

The genesis of 18th-century Scottish benevolence lay in

Hutcheson's reference, in his Essay on the Passions, to the

'benevolent desires', which gave credibility to the idea that morality and, particularly, a moral code which could be assessed by the presence of 'benevolent desires', was

Elizabeth Sure something to which all men might aspire. . commented on this development in her essay on the changing mores of Scottish society.

Professor Hamilton & the two ter 1 isherts at Edinr. Professor fiutchison, Craig, Glark & Principal Lishman in the west, these taught, that God must resemble whoever would please 2 him in goodness & benevolence.

Benevolence as a criterion of individual moral behav- lour was later extended into the belief that the contemplation of the happiness of others could enhance one's own happiness, and that the roots of individual happiness lay in being benevolent to mankind, since altruistic good was the only true source of virtue and personal happiness.

1 James Beattie, Evidences of the Christian Religion, London, 1786, ii, 28.

2 Elizabeth Bure, 'Essay on the Change of Manners in My Own Life 1700-1790'. NLS )S. 5003, f. 1. 307,

Benevolence gradually began to signify an approach to life,

an attempt to conduct onels affairs on the basis of a selfless

attitude to others, with the tacit assumption that the benevolent man was also a virtuous man. The sentimental writeru

seized upon this new reading of man as virtuous and bene-

volent as a potentially valuable new literary medium. And

in the sermons of the Moderates, benevolence was interpreted

as one of a number of common links between the religious

life and the secular life. Thomas I3lacklock, for example,

referred to the $ravishing joys of benevolence' in his

sermon Faith, Hope and Charity compared, and he contrasted

the riches of the benevolent man with the dullness of the

insensitive man.

Benevolence is ever rich with native and inherent treasure; for, tho' the good man may not always have capacity, or opportunity, to effuse the tenderness of his heart, in offices of liberality and kindness, yet, even the unaccomplished wishes, and abortive attempts of a generous mind, are infinitely preferable to the success of selfish- 1 ness and guilt.

Thus benevolence, one of the hallmarks of the virtuous man,

was being used by Moderate preachers to signify religious

well-being and secular acceptability. Thomas Randall preached

a sermon before the SSPCK on Christian benevolence in 1763,2

and, in 1791, Thomas Hardy preached on the benevolence of 3 the Christian spirit. Benevolence was thus a theme which

1 Thomas blacklock, Faith, Hope, and Charity, compared, Edinburgh, 1761, p. 25. 2 Thomas ttandall, Christian Benevolence. A sermon preached before the SSPCK, January Edinburgh, 1763. The was _3.1763, sermon reprinted in j::dinburgh in 1786. 3 Thomas lardy, The benevolence of the Christian s irit. A sermon, preached in the Tron Church of bcotland. May 31. 1791 before the Society for the JJenef it of the Sons of the Clergy of the Church of Scotland, Edinburgh, 1791. 308. could simultaneously satisfy the conventions of religion and

the mores of contemporary polite society.

The second theme linking religion and contemporary

secular society favoured by the Moderates in their sermons was the beneficial aspects of religion to mankind. Where religion was being attacked by the forces of scepticism and

liberal inquiry, it was perhaps not surprising that Moderate sermon-writers wished to accentuate the positive aspects of religion in an increasingly secular society. !'hat marks their attitude as significant is their stress on the advantages conferred on society by a positive connexion between religious beliefs and the legitimate aspirations of man. That perfected relationship was one which avoided the extremes of moral conduct, as Blair indicated in his sermon 'On Extremes in Religion and Moral Conduct:

The perfection of our social character consists, in properly tempering the two with one another; in holding that middle course which admits of our being just, without being rigid; and allows us ' to be generous, without being unjust,

David Plenderleath delivered a sermon before the S BECK in 1754 on I1 e1ic* ion a treasure to men. and the strength and glory of a nation, in which he defended religion against the criticism that men of letters were opposed to revealed religion on the grounds that it was harmful to society. Plenderleath set out to show instead that religion was beneficial to the promotion of industry, and that it also

1 Hugh Blair, 'On Extremes in Religion and Moral Conduct' in Sermons, iii, 360. 309.

strengthened the nation by improving the moral character of

society, and he asked: Men of learning have opposed Sir Isaac Newton's philosophy: must that scheme therefore be false, and sink into disrepute? l

Thus, the Moderates saw religion as a force to bind society

together. As George Campbell commented in his sermon, The

Happy Influence of Religion on Civil Society, in 1779; 2 ",'here there is no religion, there is no restraint.

Hugh Blair regarded religion as having a legitimate connex-

ion with secular affairs and concerns.

They are mistaken friends of piety, who, under the notion of exalting it, place it in a sort of insulated corner, disjoined from the ordinary affairs of the world, and the connections of men with one another. On3the contrary, true piety influences them all.

Alexander Gerard believed that religion had a harmonious effect on the public interests of civil society by spreading 4 felicity throughout society. Again, John Hamilton preached a sermon at the opening of the General Assembly in 1767, on

The Practice of Religion shewed to be pleasant and delight-

in which he described the pleasures of religion as,

to great and sublime ... rational, and suitable our nature ... pure and unmixed, and without any alloy solid and substantial and durable ... 5 ... and lastings.

1 David Plenderleath, Religion a treasure to men, and the strength and glory ofa nation, Edinburgh, 1754, pp. 14-15. 2 George Campbell, The Happy Influence of Religion on Civil Society, Edinburgh, 1779, p. 16., 3 Hugh Blair, 'On Friendship' in Sermons, iv, 359. 4 Alexander Gerard, The Influence of Piety on the Public Good, Edinburgh, 1761, pp. 15-22. 5 John Hamilton, The Practice of Religion showed to be pleas- and and delightful, rdinburgh, 1767, p. 21. 310.

The idea of a society of mankind had its roots early in the 18th century, although it is popularly assigned to

Adara Ferguson and the publication of his Essay on the Civil

Society. Shaftesbury in his Essay on the Freedom of tit and humour had, however, as early as 1709, hinted at the existence in man of a, 'Inclination herding Principle, and associating ... All men have naturally' their share of this combin- Rrinciple. 1 'Man is born Montesquicu, quoted by Ferguson, confirmed that David flume, too, in Society, and there he remains' ,2 and corrented of roan that lie was:

born into a family, is compelled to maintain society from n5cessity, from natural inclination, and from habit.

John Millar Lord The work of Adam Smith, Gilbert Stuart, and to Lionboddo was also primarily concerned with the need view man in society in order to understand iiim.

The significant factor in I'erguson's view of social

philosophy was his insistence that the concept of society but arose not out of a sense of calculated iautual advantage

from a natural desire intrinsic to human nature and establish-

ed by pleasurable habit.

Ilan is, by nature, the member of a community; and when considered in this capacity, the individual himself Ile is appears to be no longer made for ... 4 only part of a whole.

1 Anthony Ashley Cooper, 3rd Earl of Shaftesbury, 'An Essay on the Freedom of wit and Humour', Characteristicks, London, 1711,1,111-2.

2 biontesquieu. De L'esprit des Loix. The work was first translated in 1750 and between 1750 and 1800, nine editions were published in Scotland. Alison K. Howard, 'Montesquieu, Voltaire t Rousseau in 18th century Scotland'. The Diblio- theck, 2(1959), no. 2,40-63. 3 David Hume. Essays Moral, Political and Literary ed. T. I1. Grose and T. H. Green, London, 1875,1,113. 4 Adam Ferguson, An Essay on the History of the Civil Society ed. Duncan Forbes, Edinburgh, 1966, p. 57. 311.

In Ferguson's view, society was an organised entity, a unit of essential oneness whose different functions and institut-

ions were interdependent, but in which progression was natural.

Change, growth, progress are the order of naturo in man as well as in the universe about him. No institutions are stable; where growth ceases, decay 1 and death set in.

The concept of a society in which social growth was accepted and recognized as a continuous process was readily approved by the Scots literati, as they recognized the mutual advantages both to society and to raan of a correctly organized

framework for society. The advantage of a formal arrangement

1746 in of society was confirmed as early as a sermon preached by George Wishart after the 1745 Rebellion.

That Society is natural to Men, and necessary to their Improvement and Perfection; both the natural Abilities, and the natural Ueaknesses of Mankind 2 concur to shew.

Thomas I3lacklock confirmed the clergy's acceptance of this view in his sermon Faith. ]lope and Charity compared:

The most distant or superficial view which any candid observer can take of mankind, will plainly discover, both frow their frame and circumstances, that they are formed for society. The original The determinations of their hearts are social. cool and unbiassed dictates of reason prescribe social intercourse as the noblest and most effect- both attaining improvement, and of ual method of 3 securing what is convenient or agreeable.

Blair viewed religion and the state as exercising a combined

rule in the creation of social ordert

1 Adam Ferguson, -Principles of Moral and Political Science, Edinburgh, 1792, p. xvi. 2 George Wi chart, A sermon preach'd before the General May 8 1746., 3. Agsembl . 1746, crdinburgh, p. 3 Thomas Hlacklock, Faith, Mope, and Charity compared, Edinburgh, 1761, p. 3. 312.

Religion and Government are the two great foundations of order and comfort among mankind. Government re- strains the outrages and crimes which would be sub- Religion the insuffic- versive of society ... supplies iency of the law, by striking at the root of those disorders which occasion so much misery in the world.

Another of the hallmarks of the Moderate sermon is charity, which is linked with sympathy and sensibility.

Sympathy, charity, benevolence and compassion were proofs

of the sympathetic emotions, and when these emotions were

individual manifest, --:they confirmed that the was a man of

feeling and a civilized member of society. To the Moderate

sermon-writer, the connexion between charity and religious morality was a very convenient one, since charity and

sympathy were already cornerstones of Christian morality,

and could be advanced legitimately on these grounds as well

in the 18th- as on the grounds of their fashionable currency

century world of the polite.

When Thomas ßlacklock defined charity in his sermon

Faith, Hone and Charity compared, he recognized that the

he term had a special meaning in Moderate currency, and in from pointed out that his definition differed essence

the original Apostolic definition.

For charity at present, all generally moan no more that than some particular degree or exertion of universal and boundless benevolence, whose object is God and his works. It sometimes expresses no more than that kind disposition, whether felt or exercised, which prompts us to supply the wants of the poor. At other tunes it is limited to that favourable prepossession for men in general, which impelis r sicj us to put upon their conduct the most humane interpretation it will bear; which throws a

1 Hugh Blair, 'Of Candour' in Ser___ma_. ii, 277 8. 313.

shade over their infirmities, and sets their virtues in the most advantageous light.

John Farquhar defined charity as comprehending,

Candour in our judgments, fairness in our actions, humanity and kindness in our whole behaviour. and he compared it to `a liberal fountain, giving rise to a large river'.

In Moderate sermons, charity usually involved looking 'soft' at man in the best possible light, and implied a interpretation of the term which had already been accepted as part of the fashionable language of the age. John in Drysdale, minister of the Tron Church, defined charity decidedly sentimental terms:

By charity we are here to understand, not merely a bountiful relief of the wants of the poor .. but also that generous sensibility which enters into the feelings of mankind, that universal love and benevolence to all our fellow-creatures, which Such is prompt us to desire their happiness ... the charity which is here meant, and which might have been rendered benevolence, or love.

When John Clarkson preached the sermon Gallio in Kilwinning 'charity' in 1773, he satirized the use of the term as part

of the jargon of the age.

'Charity' is the all in all of modern religion: be and what is it? A belief that a person may a very good Christian whatever his principles, - It dictionary or his practices be! is thus our it, though the writers should now define ... ignorant inspired writers saeem to have been of this sense of it.

1 Thomas Blacklock, Faith. Hope, and Charity compared, Edinburgh, 1761, pp. 5-6. _ 2 Sermons by the late John Farquhar ed. George Campbell and Alexander Gerard, London, 1772,, 1,167. 3S rinons by the late ktev. John Drysdale cd. A. Dalziel, Edinburgh, 1793,1,2. Drysdale met with opposition when he was presented to the charge of 1-irliston because 'his discourses contained too great a proportion of the doctrines of morality'. Ile was later translated to Lady Yester's in 1763. On a visit to London, William Strahan asked him to prepare a volume of sermons which he began but did not continue. 4 John Clarkson, Gallioi a sermon preached at Kilwinning, Glasgow, 1774, p. 8n. 314.

The currency of sympathy and sensibility was linked to

the popularization of the theory of sympathy in Adam Smith's

Theory of Moral Sentiments published in 1759. A contemporary

review in the Annual hegister for 1759 credited Smith with,

making approbation and disapprobation the tests of virtue and vice, and shewing that those are founded ' on sympathy he raised.

George Ridpath, minister of Stitchel, was more reserved,

however, in his opinion of Smith's work when he commented:

The work shows him to be a man of knowledge and of genius too, but yet I can by no means join in the applauses I have heard bestowed on it. Vthat is new in it is perhaps of no great moment in itself, and is neither distinctly explained nor clearly established.

The effect of Smith's theory was to present the public with

a watertight formula for testing and verifying their social

attitudes. The success or failure of a man's relation to

failure him society was measured by the success or within

of the principle of sympathy. Elevating sympathy to the sole

criterion of the morally and socially acceptable, encouraged

the creation of a connexion between the effusiveness of

emotion and its acceptability. The emphasis on degrees of

sympathy appears both in Smith's concept of sympathy and

in the style in which he described it. A. R. Humphreys refers

to Smith's 'panegyrics of sympathy', "the amiable virtue of

humanity" which recall the novels of sensibility in their 3 The terms like 'ectasy' transports and tears',ears' .3 use of and

RecTis (1759) 485. 1 Annual ter, , 2 'Diary of George Aidpath, minister of Stitchel, 1755-1761', ed. Sir James Balfour 1`aul, Scottish History Society, Edinburgh, 1922, p. 2? 5. 3 A. R. Humphreys, The Augustan World, London, 1954, p'. 201. 'by Take, for example, the passage: relating their i, fortunes they in their Their tears some measure renew grief ... faster than before They accordingly flow ... take pleasure, however, in all this, and, it is evident, are sensibly re- lieved by it; because the sweetness of his sympathy more than compensates for the bitterness of that sorrow, which, in order to excite this sympathy, they had thus enlivened and renewed'. Adam Smith, Theor of Moral Sentiments ed. D. D. Raphael and AL. MacLi e. Oxford. 1976. 15 .p . . 315.

'exquisite' in connexion with feeling heralds the onset of a sentimental approach to sympathy. The focusing of a literary genre on a single emotion was made possible by Adam

L'mith's subordination of all other emotions to the single ruling principle of sympathy, which,

though its meaning was, perhaps, originally the same, may now, however, without much impropriety, '.)e made use of to denote our fellow-feeling with 1 any passion whatever.

This definition was demonstrably vague and fluid. Fellow-

feeling was the emotion generated when an individual

imagined himself in the situation of a person who was suffer-

ing, and reflected on what his own feelings would be in the

same situation. Smith's single reservation was the distinct-

ion that he made between fellow-feeling with the sufferings

of others, which he termed pity and compassion, and the more

general identification of one person's feelings with another's

which he, termed sympathy. Smith's An essential feature of view of sympathy was

the conviction that:

is To approve of the passions of another ... the same thing, and to observe that we intircly ' sympathize with them.

In this sense, sympathy was a subjective expression of

approval of virtuous actions or feelings; and the absence

of sympathy was analagous to disapproval of these actions.

Smith stressed that concern for the sufferings of others 3 should override more selfish concerns with personal distress.

1 Adam Smith, Theory of Moral Sentiments ed. D. D. Raphael and A. L. Macf ie, Oxford, 1976p p. 6. x Ibid., p. 3. 3 Blair confirmed the action of sympathy: 'flow often will the look of tender sympathy, or the tear that involuntarily falls, impart consolation to the unhappy? '. Hugh Blair, 'On Sensibility' in Sermons, iii, 30. 316.

Perfected sympathy, he argued, produced individual and social harmony; and perfected sympathy implied a rigid self-control over personal distress, however legitimate, and an altruistic concern with the sorrows of the world.

And hence it is, that to feel much for others and little for ourselves, that to restrain our selfish, and to indulge our benevolent affections, constitutes the perfection of human natur e; and can alone produce among mankind t is t harmony of sentiments and passions in which consists their whole Brace and propriety. only with the experience of grief and sorrow carne the ability

to raise the sympathetic emotions. This idea was inherited from classical oratory and is frequently restated in the

sermons of the period. Gilbert liam i1 ton, minister of Cramond, quoted Horace'sDee arte poetical and restated this view in his sermon on The Disorders of a Church and their Remedies

in 1752.

He who would work up the passion of grief in another, first be sad ihimself ; he must shew that his own must 3 heart is affected with sorrow.

Sensibility provided a convenient hook on which to hang

a critical theory which took as its single criterion of

merit the success with which the sympathetic emotions of the

reading public were aroused. The reviewer of the novel

Juliet Grenville: or, The History of the Human Heart used

this language to assess the novel:

the author aims at the heart, and his aim is never ineffectual. The heart is an instrument which he touches hand I know with the of a master; and .. no modern author equally qualified, from his pathetic

I Adam Smith, The Theor of Loral Sentiments ed D. D. Raphael L. ?. and A. lacf ie, Uxf ord, 1976, p. 25. 2 'Si f lere, i'rimurn ipsi ' visme dolcndum est. tibi ... 3 Gilbert Hamilton, The Disorders of a Church. and their i. emedies, Edinburgh, 1752, pp, 23-4. 317.

powers, and his intimate knowledge of the subject, to write a work worthy to be entitled, the History of the Human i1eart. l

At the same time, it provided a comfortable belief in its implied conviction of the superiority of virtue over all temporal vicissitudes.

Human virtue is superior to pain, to poverty, to danger, and to death; nor does it even require " its remotest efforts to despise them.

Such a theory also provided a purpose for the trials of human existence; the worst that might befall man could be endured with the knowledge that moral virtue was ultimately victorious, and that the hardships of this life would be rewarded in the next. In the 'life of feeling', the entire scale of conventional values was displaced by an insistence on the values of sympathy and benevolence. The supreme values of the life of sensibility were the finer or 'soft' emotions:

a propensity to the tender passions males a man 3 agreeable and useful in all parts of life.

Smiths ideas on sympathy and sensibility found an immediate echo with the Moderates, who wished to accentuate in their sermons the softer and refined virtues of humanity rather than the stern policies advocated by their Evangeli- cal colleagues. To the Evangelicals, however, the standards of Moderate sermon-writing were totally unacceptable:

We hear much of mild religion; but religion may be so refined as to be vapid.

1 Edinburgh Repository: or, Fortnight's Magazine, i (blarch 1774) 35, ,

2 iýdacn Smith, Theory of :;! oral Sentiments ed. D. D. Raphael and A. L. Macfie, p. 139.

3 David hure, A Treatise of Human Nature, London, 1739, iii, 252-3.

4 Letters of John Ramsa of Ochtert re ed. B. L. H. Horn, Edinburgh, 176 123. , p. 318.

The contemporary convention of sympathy fitted in very comfortably with the Moderate view of humanity. Hugh Blair preached a sermon 'On Sensibility" in which he defined sensibility as -

that temper which interests us in the concerns of our brethren; which disposes us to feel along with them, to take part in their joys, and in their sorrows, This temper is known by the name of sensibility; a word, which in mgdern times, we hear in the mouth of every one.

Blair argued that man had a natural and innate propensity lie towards sensibility through his social instincts, and 'the described the perfection of man's nature as counter- poise of those social principles which ... render man equally useful to himself, and to those with whom he is joined in 3 society'. He then went on to stress the relevance of sens-

ibility to religion and to indicate how the IJiblo abounded with directives to this end, arguing that those dispositions

inimical to sensibility, such as cruelty and hardness of

heart, were directly in opposition to the Christian character.

l31air linked the generation of the emotion of sy=apathy 4 to the 'Joy in Grief' syndrome, The Ossianic concept was

restated and expanded by George Campbell's definition and F}hi1osoptiy classification of the sympathetic emotions in his

of Rhetoric in 1776.

There are then in pity, these three different emotions: first, com niseration, purely painful; secondly, benevolence, or a desire of the relief and happiness of the object pitied ...; thirdly,

1 Ugh Blair, 'On Sensibility' in Sermons, iii, 22.43. 2 Ibid.,; p. 23.

4 Ibid., p. 33. 319.

love, in which is always i: uplied one of the noblest and most exquisite y1easures, whereof is the soul susceptible ... At the same tim, Blair offered a cam against the mis- directed use of sensibility which assumed the appearance of sensibility without its reality.

Professions of sensibility on every tri f lin?, occasion, joined with the appearance of excessive softness, and a profusion of sentimental language, afford always much ground for distrust, lie condcnned the practice in polite society of making superficial gestures of sensibility without genuine sentiment to reinforce the feeling.

They relent at the view of misery when it is before them The tears they strongly set ... shed upon these occasions they consider as undoubted ',.t time, those proofs of virtue ... the saiýie transient relentin; s make slight Impression on conduct. They give rise to few, if any, good deeds; and soon after such persons have wept at soae tragical tale, they are ready to stretch forth hand 3 the of oppression ....

no core of this interpretation of the synpath©tic emotions was the reco; nition that these emotions acted as measures of sensitivity; firstly, as measures of sensitivity

to external distress and, secondly (and of equal importance), as indications of internal sensitivity. As Hugh Blair expressed the principle in his explanation of why the pain-

ful emotions aroused by tragedy should at the same time gratify the audience,

tief are pleased with ourselves, for feeling as we ought, and for entering, with proper sorrow, into

I George Campbell, The Phi loso by of lxhetoric. London, 1601 (2nd cd. ), i, 273.

2" ugh Blair, 'On : sensibility' ixt T rmon3, iii, pp. 36-7. 3 Imo, 4I. 320.

the concerns of the afflicted'

There is also an insistence on a connexion between sensi-

bility and piety, a sentiment with which 13lair concluded

his sermon on sensibility.

bensibility, when genuine and pure, has a strong He connection with piety ... who pretends to great sensibility towards men, and yet has no feeling for the high objects of religion, no heart to adiairc and adore the great rather of the universe, has reason to distrust the truth and 2 delicacy of tzis sonsibility.

To the ýdoderate sermon-writers, sympathy was the issue

central to the coda of uorality that was advanced an the correct and best way for man to live. Sympathy and compassion were sentiments integral to their reacting of Biblical

teaching, and they readily recognized that these sentiments

Iilacklock also touched upon the zeitgeist. liritors like Thomas

contrasted the limitations of secular vanities with the

ethereal transports of the sympathetic emotions:

Is not the pleasure which mingles with that compassion bestowed by every uncorrupted heart on distress, more, elegant, more refined, and even more delightful; than all the luxury of sense or ambition? ... r. vcn the sigh which pursues departed worth to Heaven, the syxnpath- etic tear which flows for a brother's distress, are to him more precious than the glare of pomp, the incrcase3of possession, or the aliurc- s: nts of pleasure.

In his serwon The Counsel of Gar Ziel Considered, preached

1 Hugh Blair, Lectures on h! totoric and Belles Lettres, ii, 496.

2 tough Blair, 'On ,-cnsibility' in üerrmonss, iii, 2. Uilliaw Lnfield, author of 'he bpeaker (London, 1784)0 composed a sermon 'On : ',ensibility' in which he conimented: 'f ensibility is valuable, not only as a WLIZE of iw 3CýY,y. týT, but as an : SID to VIRTUE'. 'tiill ian Enfield, Scr ons an Practical : 1? ects;, London, 1799(2nd od. ), li, 143.

3 Thomas blacklock, Faith, )Tope, and Charity. compared, Edinburgh, 1761, pp. 22-3. 321.

before the SSTCK in 1762, Robert Dickl turned the argument

round when he proposed that an age of refinement should

concern itself with extending the influence of religion:

In an age which abounds in humanity towards every species of taisery, and in public spirit to forward every worthy plan, shall hearts and hands be wanting, to repcue `wen froin the vassalage of sin and Satan 2 ...?

By contrast, Evangelical preachers encouraged their audiences

to sublimate the forces of private distress and grief before

the hope of eternal reward. James Hall demonstrated Evangeli-

cal reaction in his sermon Comfort to the Christian under All

the Trouble of Life in 1789.

The good man knows, that his short afflictions, for him which are but for a moment, shall work 3 a far more exceeding and eternal weight of glory.

There is a deliberate lack of emphasis on death and

its consequences in Moderate sermons, unlike Evangelical

sermons, where the themes deal exclusively with the life

to come rather than on man's present existence. Moderate

sermons, in contrast, were very firmly based on mans earthly

existence with little emphasis on death and eternity. In the

Pamphlet A Letter to the Author of the Ecclesiastic Character-

istics, Andrew Moir referred sarcastically to a sermon delivered at the club of which he was a member.

an ill-bred Orthodoxian had the Impudence, last Night, to whine away a grovelling Discourse upon Death, with all the iilusterings of a Pulpit-Thunder.

1 Robert Dick (1722-82), minister of New Greyfriars and later of Trinity Church, Edinburgh. His eloquence is referred to in Moncrief Henry f-%. ellwood's Life of Dr Erskine (p. 481) and Dugald itewart's Life of William Robertson (p. 193). DNil, i, 134. 2 Robert Dick, The Counsel of Gamal ie l Considered, Ld inburgh, 1762, p. 3.1. Hall, 3 James Comfort to the Christian under All the Troubles Life, Aberdeen, 1789 9. of 3rd ed. , p. A Lotter 4 [Andrew MoirJ, to the Author of the Ecclesiastic Characteristics, (: Iasgow. 1754, p. 5. 322.

The ,..oderate response to death and to distress was to seek refuge in the emotions. In the Theory of floral enti- ments, Smith had referred to 'that sublime and passionate eloquence' which had long been practised in France and Italy and which 'was just beginning to be introduced into England':

so wide is the difference between the degrees of self-command are required in civilized and which 1 in barbarous nations.

To lend support to his argument that the machinery of

sensibility could act as a guide to the level of progress of a society, Smith enlisted the example of Cicero, who -

in the times of the highest i=oman politeness, could, without degrading himself, weep with all the bitterness of sorrow in the s4 lit of the whole senate and the whole people.

Similarly, Alexander Gerard in his Cscary on Taste drew a

parallel between a society's sensibility and the level of

its progress as a society.

Savages can be touched by nothing, but what excites the utmost extravagance of passions, so a gross and barbarous taste can relish nothing that is not either 3 palpable or overdone.

At the same time, Adam Smith recognized that the emphasis 4 In the Theory on sensibility was an 18th-century innovation.

of Moral Sentiments, he admitted that among orators of older

ages it would have been,

1 Adam Smith, The Theory of Moral Sentiments, p. 206.

2 Ibid., p. 207.

3 Alexander Gerard, Essay on Taste, London, 1? 59, p. 127.

4 :aee also the Memoirs of J. Cradock (i, 63), where he cocdunented : 'Iiow r..uch soever the ancients might abound in elegance of expression - their works arc very thinly spread witii sentiment'. Quoted in J. 14.5. Tompkins, The Popular I,47ovel_ in England 1770-1800, London, 1932, p. 92. 323.

a violation of nature and propriety ... to have exposed so much tenderness to the view of the public. 1 hugh Blair composed a sermon 'On Death'2 in which he argued

that the pomp surrounding death was what captured the imagination and caused men to fear death, but he contended that

the forces of the human mind could conquer that fear:

There is aluaost no passion in our nature but what has showed itself able to overcome the fear of death. honour has defied death; love has despised it; shame has rushed upon it; revenge has disregarded it; grief a thousand times has wished for it.

To Blair, religion was a source of comfort in the extremities of life and, as proof of its effectiveness in this role, he cited the 'magnanimous behaviour of such as have suffered 4 death in the cause of conscience and religion'. Uilliam

Lothian preached a Berzon entitled Reflections on Jesus tveeping5; Thomas Somerville, in a sermon On the Death of

Christ, spoke of the 'sensibility of Jesus'6; and, in 1789, 7 John Jamieson published his Sermons on the Heart.

As well as modifying the content of Moderate sermons to

accord with fashionable themes and conventions, the language and style of sermons also underwent a process of improvement

1 Adam Smith, The Theory of Moral Sentiments, pp. 20? -8.

2 Hugh Blair, 'On Death' in Sermons, ii, 213-45.

3 Ibid., 222.

4 Ibid., 239.

5 The Scotch Preacher: or, A collection of sermons, Edinburgh, 177 ii, 201-14. Preacher 'had , The Lcotch great celebrity, and was popular aniong all ranks and classes of readers ... This book, which was intended to have continued periodically, ended with the Editor's life'. The Scottish Pulpit; a Collect- ion of berºnons by Eminent Clergymen of the Church of Scotland, Ldinburgh, 1823, ix.

6 Ibid. tiiij9O.

7 John Jamieson, Sermons on the Heart, Edinburgh, 1789.90. 2 vol. 324. and ref ineu, ent. The most significant change was a sof tening or reducing of the religious content of the language used, so that its effect was u:uted and made less clearly Biblical in origin. John V-itherspoon drew attention to this trend in the Ecclesiastical Characteristics, when-he commented that the Aioderate sermon-writer,

Cmust3 not insist on such passages of scripture as will, by the very repetition of them, contaminate his stile, and may perhaps diffuse a rank smell of ' orthodoxy through the whole of his discourse.

Witherspoon instanced the substitution of the Intora1 virtues' for the 'graces of the 5 irit', and he compared the Moder- ates' substitution of the phrase 'a high pitch of virtue' for 'a great degree of sanctification lie also contrasted

the differences between the sermons composed by an Orthodox and a 1.roderate preacher on a text from Acts xx£v. 25,3 The

Orthodox preacher concentrated on experimental preaching, with frequent references to 'reproving' and 'conviction' while the "%Ioderate preacher, by cowparison -

first observed, that St, Paul was a moral, or a legal preacher; discoursing of righteousness and tesaperance, without a word of faith: and then that he was a reasoning preacher, that did not strive to raise peoples passions, but informed their judgement. 4

James Haine, the Evangelical minister of Paisley, criticized the general tone and bland presentation of contemporary

Moderate sermons.

1 John \ itherspoon, Ecclesiastical Characteristics, Glasgow, 1754, p. 15. 2 Ibid., 1). 15. 3 Acts xxiv. 25: '. Felix trembled., and answered, Go thy way for this time; when I have a convenient season, I will call for thee'. 4 John Witherspoon, Ecclesiastical Characteristics, p. 17. In The Moderator, C Edinburgh, 1756:, no. 2, p. 4, %yi therspoon drew attention to the fact that Leechman referred to minis- 'public 'ministers ters as teachers' not of the gospel'. 325k

And are not these distinctions much laid aside? Dismiss'd by many as antiquated cant, or deform- ities in the structure-of a c:aodern elegant discourse.

The movement in favour of using euphemistic language in

1 oderate sermons included avoiding the use of specific biblical terms, or, at least, masking them in vague and general language. A pamphlet of c. 1790 makes this clear.

It is said indeed, that it is now become fashionable with some preachers, to deal with the Saviour of men, as they ought to do so with some sons of 2 men, that is, not so much as name them in publick.

James hurray, who had studied under Hamilton at Edinburgh, commented in his Fermons to Asses:

It would Very much spoil the beauty of a page, to have passaces of Holy Scripture, standing in Italics or inverted commas in the midst of a 3 genteel sermon ...

Hugh Blair's sermons are a useful example of this practice

among Moderate sermon-writers. Blair frequently used the

phrases 'Divine Legislator', the 'Almighty Governor', the

'Omniscient Witness' and the 'Divine Shepherd' in his sermons,

'Christ' but references to the titles of 'God' and are

relatively few. Blair quoted extensively from Biblical texts,

but his selection of texts was eclectic, and they were usually

injected into the text of his sermons in such a way that their

textual derivation was disguised.

He fears no evil, as long as the rod and the staff of his Divine Shepherd are with him.

1 James Baine, A sermon reached at the translation of the Rev. Dr. \'. otherspoon from Beith to the aigh Church of ° l-aisley, Glasgow, 1757, p. lOn. 2 The Babbler, or the fate of the faithful ministers of Christ, C,`dinburgh, 17903, pp. 5-6. 3 James Murray, Sermons to Asses, Paisley, 1800(6th ed. ), i, 88. 4 Iiugh Blair, 'On the Influence of Religion upon Adversity', in Sermons, ii, 62. 326.

The object of this naethod of using language was to heighten the similarity of the sermon to the moral essay by using language that was smooth and modulated, and selecting the appropriate sentiments and vocabulary. His success is demonstrated by the coil mient of the reviewer who assessed his sermons in 1798:

If we consider the volume as a collection of essays rather than of sermons, we must allow 1 that it has great werit.

Blair employed a number of rhetorical devices to assist him in achieving this end. He used a double combination of nouns and epithets for emphasis: 'the respectable and the amiable character of a man' and 'the honour and blessedness of a

The device frequently true Christian' .2 of repetition was 'the used, both by repeating phrases of moral import, like

'the benevolence', principle of honour' and instruct of and for by the repetitious use of a single word rhetorical effect. Christ', In his sermon 'On the Death of Blair made extensive

'hour' play on the word for emphatic effect.

Father, the hour is come; - Uhat hour? r+n hour the most critical, the most pregnant It the hour in with great events ... was which the : ion of God was to terminate the life the hour labours of his important ...; the hour of atoning ...; of accomplishing ...; he hour the hour of concluding the old ...; of his triumphing over the world ... short sentences were used to heighten dramatic tension.

The veil of the temple was rent in twain. The earth shook. There was a darkness over all the land. `

1 Critical Reyiew, xxiii(1798), 66. 2 fugh Blair, 'On the Union of Piety and Lorality' in : Sermons, i, 3. 3 Iiugh Blair, 'On the Death of Christ' in Sermons, i, 115-16. 4 Ibid., p. 16. 327.

In tJoderate sermons, there is a total absence of slang expressions or vulgarisms (in contrast to Evangelical sermons), which is consistent with Moderate concern for express-

ing acceptable and refined sentiments. Alexander Carlylc

recorded his disgust at the nature of the sermon he heard

Dr Dodds preach at the I.iagdalen Asylum.

I help the could not ... condemning whole institution, as well as the exhibition of the preacher, as contra bonds mores, and a disgrace to a Christian city.

Blair's sermons were predominantly on themes of moral excellence or on the advantages to be derived from the acceptable and the practice of religion, with little emphasis 2 on matters of doctrinal import. The arguments employed were assembled from a rationalist standpoint. Blair often used a didactic approach to convince his audience of the relevance of the dictates of moral behaviour to man. Ile argued that all raen had co Imon aims and aspirations and. by comparing the

situation of the good man with that of the evil man, he high-

lighted the benefits of virtue. Blair stressed the relevance

of religion to the polite world on the grounds that it provided an example to the rest of mankind.

I must ask such persons, how they can expect that religious assemblies will be long respected by the lower ranks of men, if by men of rank and education they are discountenanced and forsaken? Do not they know, that those lower ranks are follow ready to copy the manners, and to the 3 in things example of their superiors all ...?

1 Alexander l; arlyle, Autobio raphy, Edinburgh, 1840, p. 504. 2 Instead, Blair used metaphors like 'the clear sunshine of charity' and 'the dark and sullen shade of jealousy' to create the effect he sought. 3 hugh Blair, 'On the Importance of Public Itorship' in :, err mons, iv, 23?. 323.

The +ý;oderates also saw in religion a natural source of

the sublime. Blair confirmed his belief in the existence of

the sublimity of God in the works of Nature.

In the solitary desert, and the high mountain, in the hanging precipice, the roaring torrent, and the aged forest, though there be nothing to cheer, there is much to strike the mind with awe, to give rise to those solenn and sublime sensations which elevate the heart to an Almighty, all Creating Power.

James Beattie identified the sublime emotions in religion

in his Dissertations Moral and Critical when, in a chapter

on 'Illustrations of Sublimity', he stated:

Benevolence and piety are sublime affections; Deity himself for the object of the one is the ... and that of the other is the whole human race. Fortitude and generos ity are sublime emotions: because they discover a degree of vir. ue, which be is not every where to met with ...

And the treasures of the Bible were listed by George Hill

in A berznon on the Wvantages of Searching the Scriptures

delivered before the 5Si-CK in 1787.

The careless reader must miss the treasure contained in a book where the most interesting histories, the most sublime poetry, the plainest of promise, and the tenderest effusions of words 3 devotion are beautifully thrown together.

Thomas Gordon, minister of 5peymouth, referred to the

Bible as the 'foundations of true eloquence' and as the

source of 'that sublimity, all that pathos, which give 4 strength and sublimity to a work'.

1 Hugh 131air, 'On the Disposition of the Heart towards God' in : ),errnons, v, 31-2.

2 James L$eattie, Dissertations Moral and Critical, London', 1763, p. 611.

3 George Iii 11, A Sermon on the Advantages of Searching; the ::,criptures, Ldinburgh, 1787, p. 23.

4 Thomas Gordon, Plain Sermons on Practical Subjects, Ldinburgh, 1786, ii, 453. 329.

The sublimity of the i3iblc had a wide currency in the ' 13th century. Boileau had translated Longinus' treatise On the Sublime in 1674, and the i. nglish translation by i'41illiaa°z smith, published in 1739, exerted considerable influence on 2 18th-century thinking on the sublime. Longinus was primarily concerned with what he regarded as 'height': in effect, elevated thought and high feeling, and the treatise is concerned with correctness of rhetoric and diction. Longinus' desire to associate passion and grandeur in oratory and to (who superimpose upon it the moral ideal of a man of feeling was also a reliable member of society) ensured that the theme of the sublime became the focus of philosophical 3 investigation and inquiry, and an important factor in the development of aesthetic taste.

Smith's translation of Longinus' treatise emphasized

the existence of examples of majestic simplicity and grandeur 4 in the Bible. This was seized upon as a convenient belief by preachers who wished to present religion in contemporary

terms. In a review of i: ourtney Molmoth's The Sublime and

Beautiful of Scripture, the Critical Review laid out the proofs of the sublimity of the Bible.

I Adam Ferguson, for example, quoted from Acts: 'For in him wwelive, and move, and haveour being: as certain of our Poets have said', and he commented: 'This is a very sublime expression and beautifully applied to the Apostle'. Adam Ferguson, The -Ioraiity of Stage-Plays seriously considered, r: dinburgh, 1757, p. 4. 2 'Lonninus' on the Sublime ed. D. A. icoissell, Oxford, 1964. 3 Edmund 3urke published his essay A Philosophical Fn uir into the yriyin of our Ideas of the -ý-u ime and the beautiful in 1757. burke's work shows little of the influence of Longinus, but emphasized the sublime in emotions like death, the irncr.ense and the infinite, an emphasis which contributed to bestowing the status of literary merit on works containing grave and majestic ideas expressed in a simple manner, 4 Principally in Chapter 9, which quoted from Genesis and fostered the idea of the 'noble simplicity' of the Creation. 330.

They were written in ages of primitive simplicity, when all frivolous embellishments of style were unknown. They are the productions of oriental writers, who were used to bold, metaphorical expressions and magnificent images. but, above thoughts all, the sacred writers employed Itheir on the most exalted thoughts ...

The concern with the sublime helped to nourish the view that

(for there were certain topics, many of them religious

example, God, Spirit, Hell, miracles) that were sublime

in themselves. Rollin, for example, had stated 'The Sublime,

or marvellous, is that which constitutes the grand real 2 eloquence'.

lt is easy to see the attractions of the 18th-century definition of the sublime to I. oderate preachers, since it

fostered the awe-inspiring as well as the merely refined

aspects of religion. There was, therefore, a ready acceptance

of language that was simple and majestic and which conveyed

simple ideas clearly but with feeling. The desirability of

this approach was confirmed in a review of David Lamont's

sermons in 1780:

There is no quality so graceful and becoming, or rather so essentially necessary, in the eloquence of the pulp] t, as that of a natural and majestic simplicity.

Simplicity was regarded as the epitome of refinement and polished taste, and thus the opposite of the uncouth and 4 barbaric language forms employed by the Evangelicals. The

1 Critical heview, xliii(1777), 252. Melmoth's work was The ublime and beautiful of Scripture: heinc essays on select z, " s1 red co,, iT) ositi on. , _q , 2 harles f_. itollin, The -tethod of Teaching and Studying the `ielles Lettres, Edinburgh, 1759, ii, 54.

3 Critical iteview, xlix(1780), 192, in a review of David Lamont, Serºaons on the most prevalent vices (1780). 4 James 5toddart, minister of Kirkintilloch, confirmed in 1764: 'Le should never forget that plainness and simplicity, clear- ness and perspicuity ... are some of the distinguishing characteristics of the sublime'. James Stoddart, The Revival of A sermon in the High-Chu Glasgow, -religion. preached ch of Glasgow, 1764, pp. 14-15. 331. l. ioderates selected the language of their sermons with deli- beration in order to foster a new and acceptable image of re 1 igi en. '! ow conscious a decision this was is confirmed by the following coruicnt in John Jamieson#s Sermons on the

Heart (1789).

Ilany in our tines, have laid aside such terms as were formerly used on religious subjects; because, have been by as they pretend, they prostituted 1 some, as the engine of Hypocrisy and nthusiasm.

Thus the Moderates designed their sermons to reflect current critical thinking, and since it was an easy matter to inject the appropriate religious foundation into the sermon (to give it a religious as well as a literary justification), the task of the 11odcrate sermon-writer became relatively simple as well as pleasurable.

Since many of the church leaders were also active in 2 university circles, the important matter was to hold the balance of -%ioderato interest intact, In his article on

William Robertson, Jeremy Cater has shown that in 1762, the

Principal University of Edinburgh contained between the and

the Faculty of Divinity, four Moderates and a single Evan- 3 gelical, The µioderates regarded the sermon as an important vehicle for disseminating correct sentiments and ideas, and as a means of presenting the public with a view of life and

1 John Jamieson, ;; eruions an the Heart, Edinburgh, 1789-90, i. vä.

2 ý\lexander Carlyle expressed the Church's recognition of this fact when he commented: 'Do not our universities borrow many of their fairest ornaments from the Cl UIRCII? ' Alexander Carlyle, The Tendency of the Constitution of land, form the Ter. er Spirit, and Character of her l.. inisters, : dinburgh, 1767, p. 37.

3 Jeremy J. Cater, 'The Making of Principal Robertson in 1762', Scottish Historical Review, xlix(1970), 81. 332. society that was the antithesis of ': vangelical uncouthness and enthusiastic fervour. In 1749, James Allan of Eyernouth preached a sermon to the Synod of Merse aril Teviotdale, on

:.ioderatism Ixplained and i: ecomrnended, which was then published 1 by Thomas Lumisden in Edinburgh the same year. In his sermon,

Allan defined moderation as:

Love Benevolence not only ... an ardent and tempered by P,.eekness, but that particular Form, and these -. xpressions of Goodness, that are most remote fromm tusticity, Rudeness, or `Jarbarity, and are known ; by the Names of Affability, Courtesy, Clewency, 2

Allan's view was that true religious moderation had a moderating influence:

It tempers Passion with Meekness, and the Wildness Reason. of !; ntnusiasm ', y the t)ictates of

Moderate rhetorical practice was designed to present these virtues in the'? best light and, thereby, to win their In acceptance by contemporary secular society. that connexion,

it is interesting; to note a pamphlet published in 1753, the had joined the purpose of which was to discourage those who that the Secession had :--ecession. To the Seceders' objection

the best preachers, the author countered:

Let me observe to you, that we are not always It edified most with what pleases us best ... is natural, I confess, for every one to wish to have the test Teachers; but it is not possible, and it is too conknon now-a"days, for every one 4 Liking. to insist for ä,linisters to their Taste and

'Let Moder- 1 The sermon was on the text Philip iv. 5: your at ion be known unto all men' . 2 James Allan, Moderation explained and recommended, Edinburgh, 1749, pp. 10-11. 3 Ibid., p. 24. 4A friendly to' and conscientious . admonition such well-meaning persons as have alroady joined or incline to join the recession from the Church of `: cotland. by a minister of the Church, Edinburgh, 1753, p. 30. 333.

In a letter in 1793, the printer, George Chapman, replied to

Alexander Carlyle, who had sent for his consideration the sermon delivered by Carlyle to the Society for the Benefit of the Sons of the Clergy:

Possessing such talents for composition, you will be wanting to Yourself and to the public, if You keep them hid under a bushel - Proceed then to publish more sermons, and dread not to stand in an inferior place among the Blairs, the1Logans, the Drysdales, &c. of the present time.

TI#E DOCTRINE OF COLZ'IDMISE 3. TI1 MIXED :; E1 .,UN:

I had, no other View in preaching them, than to guard my hearers against the Delusions of the mere Moralist on tho,, one hand, and the Enthusiast 2 and Antinozaian on the other.

In examining rhetorical theory in 18th-century Scottish sermons, it is relatively simple to isolate the methods of composing sermons employed by Evangelical writers and

Moderate writers. There is, however, an intermediate area of sermon-writing, comprising the sermons of men like John

Erskine, Robert \ alker and John Witherspoon, who were Evan- gelical by party and religious sympathies but whose sermons Moderate were conceived along different lines to those of or Evangelical preachers. While their doctrinal position was

Evangelical, their views on the presentation of these beliefs had more in common with the Moderates than with the Evange- licals. then Sir Valter Scott selected the archetype of the

1 Letter, dated 19 November 1793, of George Chapman to &: Dc. 4.41, f. 136. Alexander ' arlyle. LTL , 2 John Erskine, The People of God considertd as All Ri&ht- cous; in `Free tiermons, Ldinburgh, 1745, p. iii. This sermon aroused some speculation and a fair degree of animosity when it was first delivered since it was believed that its strictures were aimed at individual ministers. See John Erskine, Discourses reached on several occasions, Edin- burgh, 1801-4 2nd i, 279. ed. , 334.

sottish in his Guy i. iannerrin he to preacher novel , chose give a sketch of John Erskine rather than of any of the l Coderate sermon-wr it ers, T'leyde 11 commented in the novel that although ': rskinc's sermon could not be regarded as a correct specimen of pulpit eloquence, yet he 'had nothing of the sour or pharisaical pride which has been imputed to some of the early fathers of the Calvinistic Kirk of 2 : cotland'.

John Erskine (1721-1803) was the son of John Erskine of

Carnock, I'rofe.. sor of Scots Law at Edinburgh. The young

:: rskine had studied under Stevenson and Wishart at Idinburgh, and in 1767, lie x%as admitted collegiate minister of Old 3 Greyfriars Church in Edinburgh (along with William Robertson).

The main canon of lärskine's sermons was published in 1798 as Discourses preached on several occasions. The sermons were favourably received by the critics the Critical Review commenting in 1799:

The sermons are judicious compositions, and full of important instruction. Their deficiency in that refinement and elegance of style, which are to be found in so-me of the discourses that have of late years issued from the press, will be considered by many as more than4compensated by the solidity of the matter ...

1 Sir .': `alter Scott, Guy ..:annering, London, 1892.11,85.

2 IMbid. 88. , p.

3 In his sermon preached on the Sunday after William 1 obertson's death, 'The Agency of God in Truman Greatness', =:rskine referred to 'our different sentiments, as to some points of religion and morals'. Discourses preached on several occasions, %c{inburgh, 1801, i, 23. 4 t..`,ritical xevview, xxvif (1799). 79. 335.

Erskine insisted that the raison d'ctre of religious

instruction (including the sermon) was to preach faith and I not solely to propound the doctrine of good works. In the

sermon, The qualifications necessary for teachers of Christ-

i! he the to teaching in xnit , stressed need view religious

this light.

to Christ in the >'ithout regard principle ,.. brightest speculations, and the strongest arguments, a text fetched from the bible, and motives brought from heaven4 would be to preach Seneca ýýý rat ter than Christ. yet in many respects, Erskine's sermons show similar

influences to those that are to be seen in Moderate sermons.

''is scrulons contain references to the sympathetic emotions and use the saue catch-phrases in this connexion as those

that are popular in Moderate sermons.

The language of the heart has something in it peculiarly lively and persuasive; something of unction, not to be equalled by the most laboured 3 compositions of others.

In his sermon 'On Public Spirit', Erskine referred to benevolence in these terms:

Benevolence gives then a pleasure in rejoicing with them that rejoice, and a relief in weeping with them that weep. No tears have a larger 4 mixture of joy, than tears of compassion.

1 At the same time, Zrskine condemned the lack of practical 'Perhaps, application in the -1"toderate approach to good works: they can talk fluently in praise of universal benevolence, and a charitable candid disposition; yet, when they come to explain their senti. i'ents by their conduct, this charity is favour their ' John confined to those who opinions ... 3: rskine, 'The people of God considered as all righteous' in discourses preached on several occasions, Edinburgh, 28ß1,i, 3 0,

2 John 1rski: e, The qualifications necessary for teachers of t, hristianity, Glasgow,, 1750, p. 37n.

3 Ibid., pp. 20.1.

4 John Erskine, 'On Public Spirit' in Discourses preached on several occasions, ii, 105. 336.

Nevertheless, Erskine's references to the conventions of

:.ioderate rhetoric were always tempered by applying them ultimately to the fundamental doctrines of Christianity.

There are others who value themselves on their benevolence and public spirit, who yet look not the t': in; Christ Jesus on s of ...

:: rskine also disapproved if the extreme position adopted by evangelical the In his .; preachers on question of style. sermon Ministers cautioned against giving offence, Erskine cautioned preachers against imitating the florid style of

Tcervey and MlacT1wen of the secession Church.

Luxuriancies of style, generally overlooked in in original geniuscs, 2appear ridiculous their servile imitators.

It is significant that Erskine frequently argued the case for religion from a common sense point of view. He did refer to the increasing depravity of the age, but he more often contended that mankind was sufficiently sensible not to be beguiled by false doctrines. In doing so, he sounded a different note from his more extreme Evangelical colleagues, who viewed mankind in a totally pessimistic light.

The world, in general, retains too much common sense to be convinced by sceptical sophistry, that virtue and vice are indifferent, except in3 as far as they affect private pleasure or pain.

Erskine's sermons were for the most part doctrinal, although he did also preach a number of sermons with moral

1 John Erskine, 'On Public . Spirit' in Discourses preached on several occasions, 11,109. 2 John i-: rskine, '. inisters cautioned against giving of fence' in Discourses preached on several occasions, i, 58n. 3 John Erskine, 'Un the Ostentation of False Goodness' in Discourses preached on several occasions, ii, 155. 337. titles such as 'on Self Denial' and 'On Public Spirit'. His method of approach was to bring home the content of his sermon text to his congregation, either by relating the text to the spiritual condition of the age, or by beginning his sermon by describing a certain state of affairs or situation and then relating the purpose of the text to it. The quotations and references `: rskine used in his sermons were predominantly contemporaneous: they included references to the works of Blair, ?', ill iam ,', i chart and David flume and, among his ecclesiastical predecessors, Robert Leighton and Gilbert i3urnet. In a sermon on The Influence of Religion on National ltapniness in 1756, "rskine criticized Hume for objecting (in his History of Greit Britain)to national concern for the interests of religion in foreign parts.

But that a gentleman of compassion and humanity, should feel himself unaffected, when a rrinciple, which he apprehends malignant, diffuses itself thro' populous kingdoms, is a mystery of scepticism, which any reIson, is,. as yet, too shallow to comprehend

Erskine's sermons were generally less technical than the average Evangelical sermon. Frequently, his sermons rehearsed arguments and points of view contrary to his own, and he used these as a starting point from which to argue the truth of his own position. hen he preached the sermon On the Influence of heligion on National Happiness in 1756, he outlined the

Deists' case against established religion before advancing his own arguments in opposition.

1 John ?:rskinc, The influence of religion on national ha i- ness, dinburgh, 1756, p. 27. The sermon was delivered at the Anniversary =.:eeting of the SSPCK in 1756. The collection at the door amounted to £15.10 and the SSI K Co. vnit tee subscribed for 400 copies of the printed sermon, 300 of them to be sent to London. SSPCK General Minutes, vol, 4, pp. 579 and 589-90, Scottish Record Office IIS. GD 95/l/4. 33£.

In. the days of our fathers, the most celebrated sceptics retained so much modesty, as only to plead, that at: ieism was innocent, and religion unnecessary. 33ut our modern sceptics, with a i.,ore hardy boldness, pronounce, the religious principle malignant and hurtful.

His sermons show slight evidence, however, of the wide and catholic reading to which Thomas Davidson drew attention in his account of Erskine prefixed to the 1809 edition of the

Theological Dissertations.

lie foreign literary journals perused the ... Ye sent to the Continent many works of British authors which he thought valuable; and was in the constant habit of procuring and reading whatever he understood to be useful among the 2 foreign publications. ror was there any clear evidence in his sermons of the constant contact he maintained with secular learning,

no books of merit, either on the subjects of literature or science, were published which he did not read ...

Another preacher who wrote sermons with characteristics of both vangelical and Moderate parties was Robert Walker who was Hugh Blair's colleague in the High Church of Edin- burgh. T3is Sermons on Practical Subjects were published in four volumes between 1775 and 1796. tihen the fourth volume was published in 1796, the Critical Review assessed the sermons favourably.

They are written with the same animation, serious- ness, and orthodoxy, for which II. r. 14alker was eminently conspicuous; and, amongst sermons of this 4 class, are intitled to a very distinguished station.

1 John Erskine, The influence of religion on national happiness, dinburjp 1756, p. 18. , gh, 2 John Erskine, Theological Dissertationsl London, 1809 (2nd ed. ), v. xv. 3 'Account of the Public Life and Character of the late 1)r Erskine, of idinbur h' in Scots ka azine, lxv(1803), 7ß. 4 Critical Review, xxi(1797); 344. 339.

The Edinburgh t: veninc Courant in 1772 carried a poem

(addressed to Robert Walker) on a sermon he had preached from ltiomans xiv. 7. f3.

PIMEkl?, DIVINE; attract the list'ning heart', With nervous language GOSPEL TRUTHS Impart! Thy fervid accents, cannot fail to charm l The F'Ef LING mind - the GUILTY to alarm:

But when `'Walker published his sermon %"i'e have Nothing which

We did not Receive (1775). the Edinburgh Magazine and Review criticized him very severely.

Air 4-alker indulges himself, as in his former publications, as well as in this, with obscure and sarcastic reflections, which, perhaps, are by but, perfectly well undersfeod his friends ... we cannot avoid observing, that good preaching needs not a key, any more than good poetry: and that, of all prostitutions of the pulpit, there is none more reprehensible than the converting 2 into of it a squirt to ... gratify party cualice.

ti-alker's sermons resemble those of the ltiloderates in their freedom from the obsolete usages and pulpit jargon

Thomas associated with the majority of evangelical sermons.

in Somerville referred to %alker's language as 'Addisonian' 3 style. At the same time, although the style of his sermons (like had more in common with the Moderates, V%alker Erskine)

for concentrated his attention on the sermon as a vehicle presenting doctrinal truths. His ultimate aim was to strengthen wen's faith as well as making them into better rnen. The illustrations in his sermons were generally taken

1 Edinburgh Courant, I August 1772. -vening 2 Edinburgh Review, iv(1775) 776. Magazine and , 3' ir t, in 1!igh Church, . alicer, the compressed and softened the Galvinistical doctrines, in simple Addisonian language, pronounced with a vivacity, harmony, and sweetness of tone', Thomas .: omerville, My cwvn Life and Times 1741.1814, p. 59. 340. from the jiiblc, and be wade few quotations from sources other than the bible, although it is clear that he was aware of contemporary critical opinion and its swing away frow the 1 opinions of the Lvangclical party.

The sermons of Erskine and V.alker provide a central point between the Evangelical rhetorical position in which style and diction were subjugated to orthodoxy, and the i. loderate position where doctrinal content was overlaid with concepts of aesthetic taste and style. George Campbell drew attention to the desire in society for an orthodox approach when he coixuent ed

In consequence of this party spirit, many bearers whose minds are unha,, pily poisoned with its malignity, come to a new preacher with anxious concern, not to be instructed, but to be satisfied whether he is what they call orthodox, -

The sermons of John Lrskino and lcobert Walker supplied the demand for orthodoxy, but they also interpreted the presentation of religious beliefs in a thoroughly practical manner. itobert Walker epitomized this approach when he stated in a sermon delivered to the bynod of Lothian and Tweeddale in

1761 that:

A holy life is the most persuasive sermon, expressed too in a language which men of all Men nations equally understand ... will see more beauty in a truly virtuous action, than in the3most rhetorical description we can give of it.

1 Hugh V att suggests that the Calvinism of the late 18th century had degenerated in rhetorical terms into Trans- actionis, dd where the whole emphasis was on a Sche:. zc of salvation and the ty: ical attitude was one of admiration for )ivinc overeignty. This view, in lwatt's opinion, accounts for the popularity of works like itobert Pollock's Time. 'itobert '" High Uhurch' . ourse of ugh att, alker of the , the Church History bociet a2-97. ecords of bcottish , xii(1958), 2 Lectures on Lcclesiastical History by Gorr, e Campbell ed. George äkene i. e i th, r\berdeen, 1 X315, i, lxxi in. 3i obcrt t', alker, Sermons on Practical Subjects, London, 1826, p.?. 341.

In 1803 the Scots ,ý, apazine coaunented on the iraproveaent in the standard of pulpit rhetoric between 1742 (the year in which John Lrskine was licensed) and 1798 (when his sermons were published)

ißt the former period, sermons abounded with diffuse illustrations, and were disgraced by colloquial phrases, and vulgar provincialisms. In these later years, pulpit composition has attained a dignity and elegance of which our 1 forefathers had no conception.

The rhetoric of preachers like Erskine and Walker provided a middle ground between the extremes of the Moderate and

Evangelical rhetoric, and it remained influential and became more significant towards the end of the 18th century when the shortlived flowers of 1Moderate rhetoric had dis-

i hambers appeared. Is obert (. " commented:

Although the discourses of such men as Robertson, hoi. le, ar Logan. and others of their contemporaries, were conspicuous for their beauty, still it is to the published sermons of Dr. Erskine that the perspicuity and good taste subsequently displayed in the adciretises from the pulpit have been jistly traced. l

1 'Account of the Public Life and Character of the late Dr Ers': ine, of Edinburgh', in Scots iagazine, lxv(1803), 78.

2 Lobert Chambers, Biographical Dictionary of Eminent Fcotsmen, London, 1875,1,551. CHAPTER 5

THE 18TH-CENTURY 5G0TTIS11 SEM ON AND CONTEMPORARY

DEVELOPMENTS s

342,

711E 18TH-CENTURY SCOTTISH SER] UC)NAND ELOCUTION

What advantage may not be gained, from the clergy's having become the chief depositaries of general learning, now that the attention and efforts of almost all other men are devoted to commerce alone? be in field dis- ... what glory may not won that of tinction so lately opened to the learned of this country, I mean, composition, and the art of writing; where the whole range of science is before them, where there are laurels enough tolsatisfy the most ardent ambition of literary fame?

The 18th-century trend towards the choice of English

as the correct medium for any work with pretensions to

elegance and taste exerted a considerable influence on those

who wished to have their sermons regarded as the literary

equals of other forms of contemporary writing. Robert

Chambers, for to the example, referred . post-1750 period as,

an age, when to attain certain proprieties in language, was looked upon as almost2the suu%r,um kind bonuni of authorship of any ...

The extension of interest in the English language and its

röle as the polite medium for expressing contemporary events

can be detected from the period of the Act of Union of 1707.

The popularization of the English language had gathered

considerable momentum by mid-century, but it reached new

heights in the post-1750 period, both as a result of the

expansion of Scotland's commercial activity in England and

of the increased desire of Scotland's literary protagonists

1 Alexander Carlyle, The Tendency of the Constitution o the Church of Scotland to form the Temper, Spirit and Character of her Ministers, Edinburgh, 1767, pp. 36-7.

2 Robert Chambers, A Biographical Dictionary of Eminent Scotsmen, London, 1875, iii, 56. 343.

to achieve for their works the same levels of acceptability I in England and in Europe as at home. The literati's desire to broaden the base of Scottish literary endeavour made it mandatory for them to improve the style of the written word as a means of ensuring wider acceptance for Scottish literary If writing. a work lacked polish and refinement, it was argued, it was unlikely to be regarded as a work of taste, whatever sentiments or ideas it contained. When John

Mitchell wrote to Charles hackie, Professor of History at

Edinburgh, on this theme in 1728, he made a plea for the introduction of formal instruction in the English language:

Give me leave to say that I wish some method might be fallen upon to teach Young Gentlemen the English, our chief Tongue, and that whereby any can make a figure in affairs at home, and the want of it is a2 very great loss to all who come, or are sent here.

Concern with language took two principal forms in 18th-century

Scotland: first, a desire to improve the quality of the

English in use in Scotland and, secondly, an acceptance of the need to assign Scots to asubsidiary röle in the theory of the polite discourse. The advocates of improvement in the use of the English language believed that it was essential to improve both the art of speaking and the art of writing, that is, both elocution and rhetoric.

1 By the 1770sß this comment on the situation was made: 'Since the union of England and Scotland, the English language has made considerable progress in Scotland - is daily advancing in its conquest, and it is probable that when the language of both kingdoms becomes the same, the modes of life and manners, and the religion of both kingdoms will also unite'. The Moral Telescope, CLondon, 1771j, 81.

2 L. W. Sharp, 'Charles Mackie, the First Professor of History at Edinburgh University', Scottish Historical Review, xli(1962), 29. The extract is from a letter dated 8 October 1728. 344.

In the early 18th century, the general medium for

instruction in Scotland was Latin. A report of the annual

visitation of the High School of Edinburgh in 1752 referred

to the 'pronouncing Latin in pupils orations ... order to initiate ' them in the art of oratory'. The Church occupied an important position in 18th-century Scottish education, and it was therefore well placed to regulate or influence

the educational process if it wished to do so. Under the

terms of the 'Act for securing the Protestant Religion and

Presbyterian Church Government'2 in the Act of Union of

1707, it was stipulated that all school masters and professors were required to acknowledge the civil law of the land and to sign the Confession of Faith before the Presbytery. From

1739 onwards, candidates for teaching posts were examined by a committee of scholars (including members of the Presby- tory) which was appointed by the Town Council to promote its interests. In 1750, for example, the committee included

Principal Wishart and Frederick Carmichael, minister of New 3 Greyfriara Church. The Church also carried out school visitations, a responsibility which came within the juris- diction of the Presbytery, although in the early part of the century, both Presbytery and Town Council carried out separate inspections of schools. The ministers who served in this capacity tended, of course, to be those who hold

1 Caledonian Mercury, 19 September 1752 NS9 quoted A. Law, Education in Edinburgh in the Eighteenth Century, London, 1965, p. 77. 2 Acts of the Parliament of Scotland, xi, 402, c. 6. The connexion between Church and education derived ultimately from the emphasis on education in The First Book of Discipline. 3 Minutes of the Town Council of Edinburgh, 31 October 1750. 345. important charges in the presbytery and they were, by and

large, the same ministers who later became prominent in the literary movement.

At the same time, however, while fairly strict control was exercised over admitting schoolmasters to teaching posts, developments within the 18th century in Scotland combined to lower the educational standard and diminish the skill of 1 these masters. From the 17th century, there had been inherited a tradition of schoolmasters who were by profession ministers but who had not yet been appointed to charges. In addition, men who intended to go to university often filled in temporarily as teachers, and sometimes divinity students acted as teachers when they were not at college. This practice was eroded in the 18th century, however, largely as a result of action by Town Councils to try to eliminate plurality of office, as well as to discourage the employment as teachers of men who intended at some future date to enter 2 the ministry. In practice this policy led to a dilution in the educational standards of Scottish school education, and it placed a greater responsibility for formal improvement of the standard of the spoken and written language on universities and the activities and resources of private individuals.

The new interest in English composition and oratory, which developed out of the increasing currency of English

1 John Mitchell commented of 18th-century Ayrshire: 'The teacher himself was perhaps no Cicero; and as he did not exhibit the model, he could not be supposed to teach the rules of true elegance, or train his disciples to be orators'. John Mitchell, 'Memories of Ayrshire about 1780', p. 274. 2 J. C. Jessop, Education in Angus, London, 1931, p. 181. 346.

in polite society, manifested itself in two ways: firstly,

in the publication of works calculated to improve the use of the language and, secondly, in the devising of schemes of elocution to upgrade the standard of the spoken language,

One of the earliest works in this connexion was the collection published by John Warden in 1737.1 Warden's Collection included a selection of extracts from the Spectator, the

Tatler and the Guardian, and the author claimed to follow

Rollin's method of studying the belles lettres. Other publications followed, including It. Godskirk's and J. Hiume's

Edinburgh New Method of teaching English in 1750, and A New

Grammar for Speaking and Writing English properly and correctly also published in 1750. An advertisement in the

Edinburgh Evening, Courant' in 1750 for Benjamin Martin's l3ibliotheca Technologic or. A Philological Library of Liter- ary Arts and Sciences drew attention to the inclusion in it of a section on 'Rhetoric and Oratory, or the At of speaking eloquently'. Contemporary sources also show that a number of teachers of English set themselves up independently as freelance language teachers in the post-1750 period. The Edin- burgh Evening Courant for 22 June 1771 carried a lavish front-page advertisement for Arthur Masson, who was engaged in teaching French, Italian and English in Edinburgh.

Arthur Masson, MA at his house in the Old Assembly Close, continues to TEACH ENGLISH grammatically, from its first Principle and Particularly the

1 Caledonian Mercury, 23 June 1737.

2 Edinburgh Evening, Courant, 17 April 1750. 347.

propriety of Pronounciation, which he acquired from some of the best judges in England. Having for many years applied himself to this subject, he will, from experience, undertake to teach a child, of about six years of age, to read intelligbly, and with a degree of propriety in Six Months 1 ...

In his Day Book 1773-98, James Beattie stated that in order

to acquire the best pronunciation, Masson had studied under

Digges at Edinburgh, Sheridan (for two seasons) in Edinburgh 2 and London, and finally under Carrick in London. In 1761,

Masson had offered his services to teach correct English

pronunciation to college students and pupils from the High 3 School of Edinburgh. His industry in this field was comple-

mented by the work of William Perry, an Englishman who set

up an Academy in the Cowgate and later took over a printing

business in order to print and distribute his own works. An

advertisement in the Caledonian Mercury for January 1776 for

a course of public lectures on the art of reading and writing,

noted that Perry's lectures would include:

Orations on Bar, Physical, Clerical, Scotch, '' Irish and English Oratory ...

As far as the pulpit was concerned, there was a dual

interest in the new approach to composition. Discerning

sermon-writers were concerned both to raise the standard of

their written discourses and also (although this appears to

1 Edinburgh Evening Courant, 22 June 1771. Masson had been educated at ºarischal College, Aberdeen.

2 James Beattie Day Book 1773-98 ed. R. S. Walker, Aberdeen, 1948, 12 8. p. , n. 3 Caledonian Mercury, 2 November 1761, , 4 Ibid., 10 January 1776. 348. have played a lesser role) to reform standards of pulpit delivery. It is easy to demonstrate that members of the clergy were interested in improving the written and spoken language, but there is substantial evidence to suggest that opinion was divided on the success with which the new standards were being achieved. In 1774, the poems of William I lV1, Professor Humanity Glasgow, . -chard son, of at were reviewed in these terms:

However common it may be among us to extol the learning the refinement and of present period ... it must be acknowledged, that, in purity of idiom, in propriety of diction, and in accuracy of accentuation, the generality of Scotch writers, who have not travelled, or studied the language with unwearied attention and assiduity, are inferior to the English These obviously ... assertions, we are sorry to add, are not grat- uitous. They will appear evident as the light of heaven, to a2y man of taste who will make the experiment.

The reviewer continued, however, by welcoming the publication of Richardson's poems, praising them for their style.

Etheiri Muse discovers not, by the barbarity of her accent, and the harshness of her numbers, that she has acquired her first ideas of harmony 3 and modulation north of the Tweed.

The esteem in which English was held in mid 18th-century

Scotland and the desire to adapt literary material to the requirements of a wider market, obviously encouraged writers to examine their use of formal English. An active practical interest in elocution can be detected from the 1750s onwards, reaching its climax in the 1770s. In March 1748, Thomas

1 William Richardson, Poems chiefly Rural. Glasgow, 1774.

2 Edinburgh Magazine and Review, i(1774), 262-3.

3 Ibid. 263. , 349.

Davies, one of the managers of the New Concert Hall in the ' Canongate gave lectures on reading and speaking English.

Adam Smith began to deliver his lectures on rhetoric that same year, followed in succeeding years by Watson and then by Blair. William Noble opened a school in Edinburgh in 1761 to teach English 'taking all imaginable care of the quantity, accent and manner of expression, by which he hopes all the 2 barbarisms be ... would properly guarded against'.

A further important step was the visit of Thomas

Sheridan3 to Scotland in June 1761, to deliver a series of lectures for gentlemen, one series to be on elocution and the other 'on the English tongue'. The lectures were attended by:

more than 300 gentlemen, the most eminent in this country for their rank and abilities; who expressed no less satisfaction with the ingenuity and justness of his sentiments, than with the elegant and inter- 4 esting manner in which he delivered them.

Sheridan was fortunate that the timing of his lectures coincided with a rising tide of interest in elocution. Thomas

Ritchie, William Robertson's biographer, recorded that

Robertson was enthusiastic about the new teaching:

1 Edinburgh Evening Courant, 3 March 1748. The advertisement , noted that in order to prepare himself for his task, Davies 'has taken uncommon Pains to read over such Authors as will beat contribute to his Design'. Subscribers were requested to submit their names to Messrs Hamilton and Balfour.

2 Caledonian Mercury, 19 September 1761.

3 For a detailed account of Sheridan's work, see W. Benzie, The Dublin Orator. Thomas Sheridan's influence on Eighteenth- Century Rhetoric and Belles ttres, Leeds Texts and Mono- graphs, new series, Leeds, 1972.

4 Scots Magazine, xxiii(1761), 390. This quotation is extracted from an article 'Lectures on the English Tongue by Sheridan'. 350.

Dr. Robertson was so enamoured with it, that he sported on all occasions, his progress in speaking English, and to the day of his death, persevered in the practice of enunciating his words with the most pointed correctness. l

Thomas Somerville attributed to Sheridan the distinction of fostering a proper regard for elegance of speech since his lectures were attended by,

the professors in the College, by several of the clergy, by the most eminent among the gentlemen at the bar, by the judges of the Court of Session, and by all who at that time were the leaders of public taste. 2

Since this time, correct pronunciation and elegant reading have, in Edinburgh, been reckoned indis- pensable acquirements for people of fashion and for public speakers, and perhaps have come to be overrated, particularly in pulpit oratory, to the neglect of attainments of a more important nature.

Sheridan himself was not unaware of the popularity of his lectures in Scotland. In his General Dictionary of the English (1780), Language he referred to -

the ardour ... for obtaining a just and polished delivery, which I found prevail among the young gentlemen of Scotland, when I delivered my Course 4 of Lectures at Edinburgh.

At the same time, there were some members of Scottish society (including David Fiume) who continued to have reser- vations about Sheridan. Ilume commented drily to Boswell:

1 Thomas Ritchie, An account of the life and writings of David Hume, London, 1807, p. 94. 2. Thomas Somerville, My own Life and Times 1741-1814, Edinburgh, 1861, p. 5 . 3 Ibid., P. 57. 4 Thomas Sheridan, A General Dictionary of the English Language, London, 1780, i, 61, quoted in The Edinburgh Ma azine or Liter- ary Amusement, xlix(1780), 119-1 0. Sheridan quoted (as an example of correct pronunciation) Lord Alemoor who: I... by his own pains .. o conversing much with such Englishmen as happened to be there, and reading regularly with some of the principal actors, arrived at an accuracy of pronounciation, and had not the least tincture of the Scottish intonation'. Thomas Sheridan, A General Dictionary, i, 61. 351.

Mr. Sheridan's Lectures are vastly too enthusiastic. lie is to do every thing by Oratory.

Nevertheless, there was sufficient admiration for Sheridan's theory of elocution to encourage the Select Society in 1761 to propose the founding of a society for promoting the read- 2 ing and speaking of the English tongue in Scotland. The plan was to be based on the introduction into Scotland of teachers from England, an aim in which the Select Society was to be ably supported by Sheridan, who had announced the formation of the Society in his final public lecture. In practice, however, the plan faltered and, although one teacher was 3 actually sent to Edinburgh for this purpose, the initiative was unsuccessful, and when Sheridan returned to Edinburgh in 1764, his lectures were poorly attended and he attracted 4 scant attention, The lack of success of this venture is generally held to have resulted from the hostile reaction of the Scots to the idea of being instructed in the use of

English by English teachers. The failure had more to do, however, with the flagging fortunes of the Select Society 5 (which was finally disbanded in 1764) than with Sheridan himself, although it is also possible that Sheridan's

1 Private Papers of James Boswell, New York, 1928-34, i, 12Ä. 2 Scots liagazine, xxiii(1761), 390. 3 The arrival of the teacher, Mr Leigh, 'well qualified to teach the pronunciation of the English tongue' was noted in the Caledonian Mercury for 28 July 1762. 4 The course of readings was advertised in the Scots Magazine as readings 'of select pieces of English Composition, both in poetry and prose, interspersed with critical observations on the art of DELIVERY'. The poetry included Milton, Pope, Thomson, Gray and Mason: 'Those in prose will be some select sermons, and different parts of the translation of Ossian'. Scots Magazine, xxvi(1764), 462. 5 The last publicized meeting of the Select Society for Pro- moting the Reading and Speaking of English in Scotland was held on 30 July 1764. D. D. McElroy, A Century of Scottish Clubs, 336-3., footnote 193. 352.

oratorical style had lost its original popular appeal in

Scotland where, in the post-1750 period, enthusiasm of any kind was not easily tolerated by the Moderate elements in

society. It is interesting to note that the English, however,

took equal exception to the increase in non-indigenous

teachers of the English language. The Scots Magazine for 1775 carried a sharp comment on this trend in a notice (reprinted from the Monthly Review) of Remarks on the English language, with rules for speech and action by J. Jones:

It is somewhat pleasant, to see Welch, Scots, and Irish, issue from their native regions, like the prophets of the groves of old, with the benevolynt purpose of instructing us in our mother-tongue!

Contemporary and later references to the influence of

Sheridan's theories suggest, however, that while his personal appeal may have diminished, his ideas continued to exert a

significant influence. The Select Society included as members a rtouciderabl number of 'literary' clergymen, among them,

John Home, William Robertson, Hugh Blair, John Jardine, Robert

Wallace and George Wishart, Hugh Blair, who had a common

interest in rhetoric, was a guest at Sheridan's London home

in 17632; and James Beattie referred to Sheridan's 'elegant

lectures' in the Dissertations Moral and Critical twenty years 3 later. It may be that after the initial flush of enthusiasm

(as with Whitefield in the 1740s), people's appetite for the

routines of systematic and formal instruction in the use of

English may have waned before the enormity of the task, and

1 Scots Magazine, xxxvii(1775), 41. The notice continues with a short epigram on the curiosity of these nationalities teaching English. 2 James Boswell, London Journal, pp. 234-5. Blair also recommended Sheridan's lectures in his Lectures on Rhetoric and Belles Lettres. 3 James Beattie, Dissertations Moral and Critical, London, 1783, p. 296. 353. instead more and more people turned to examples of elegant

writing, probably in the hope that the correct style and

sentiments could be absorbed by example. This may be the

explanation for the genre of 'elegant extracts' from the

most polite and refined authors. At the same time, those

who wished to have formal tuition in the English language ' were well provided for by the many freelance teachers available.

What was most significant about Sheridan's work was

his contribution to directing the theory of speech and 2 delivery into the province of elocution. In consequence,

the theory of the written word became more exclusively the

concern of rhetoric. In 1756, in his work British Education3,

Sheridan appealed for an improvement in pulpit oratory, a

plea which ho repeated at length in his Lectures on the Art 4 of Reading, His criticisms of the low standards of pulpit

eloquence met with fierce reaction from his English contemporaries but, in Scotland, where the need to pay close

1 Law comments that there were 27 teachers of English language and elocution between 1761 and 1789 compared with nine between 1729 and 1761. Alexander Law, Education in Edinburgh in the Eighteenth Century, pp. 37-45.

2 Other influential works were James Burgh, The Art of Speak- ing, London, 1763; William C ockin, The Art of Delivering Written Language, or an Essay on Reading. Losidon, 1775; John Ualkcr, Xlements of Elocution, London, 1781. l3enzie, with others, assigned Sheridan to the Natural School of Elocution which believed that elocution should not be hampered by rules. Burgh, by contrast, belonged to the Mechanical School of Elocution which provided explicit and detailed rules for the study of elocution.

3 Thomas Sheridan,, British Education: or, The source of the Disorders of Great Britain, London, 1756.

4 Thomas Sheridan, Lectures the". Art Iteadin London, on of , 1775, in the Monthly Review, lii 1775 399-406. reviewed , 354. attention to modes of delivery was recognized early in mid- century, improvements in elocution played an increasingly decisive rgle in post-1750 rhetorical training. A letter to

the Scots Magazine in 1762 advocating societies for improving

literature, drew attention to the neglect of delivery both

in public speaking and in the pulpit.

A preacher studies the composition of his sermon with the greatest care; jbout the delivery of it he is little solicitous.

The author suggested that students of divinity should net

aside part of the time allocated to them for private preparation in order to deliver the sermons they had composed

(as part of their studies) and, thereby, improve the quality

of their discourses.

In the post-1750 period, the 'rage for the study of from the elocution' encouraged the publication of selections

best authors as study pieces and, also, to the holding of

public readings. Sheridan gave readings from Ossian and 2 Gray's Elen and, in 1779, William Scott, a teacher of

English in Edinburgh, published his Lessons in Elocution3

which, by 1803, had run into its 15th edition. Scott divided

his work into two parts: Part 1 dealt with forming an

accurate and polished taste for prose and verse, and Part 2

1 Scots Ma azine, xxiv(l762), 518. The writer refers to Sheridan 's published lectures. (1714.75), 2 William Scott was a nephew of James Burgh who was himself a cousin of William Robertson, the historian, and had set up an Academy in Stoke Newington in 1747. Scott recorded in his A New Spelling, Pronouncing, and Explanatory Dictionary of the Lnp, lish Language, Edinburgh, 1802, that he had assisted his uncle until he came to Edinburgh.

3 William Scott, Lectures in Elocution: or Miscellaneous Pieces in Prose and Verse, for the Perusal of Persons of Taste, Edinburgh, 1779. 355. was concerned with public speaking in the pulpit, the bar and the Senate. In the preface, Scott explained his purpose in compiling extracts from the most polite authors: The frequent pupil ... by the perusal of so many of their principal beauties, will acquire a taste for correct and elegant writing ... Nothing will be found in it which can, in the smallest degree, be offensive to delicacy, or hurtful to morals.

The first part of the work contained passages from the

Spectator and the Tatler, as well as extracts from the works of Blair, Robertson, Sterne, flume and Smollett. The extracts from Blair's works included passages from his sermons appropriately titled: 'Piety to God recommended to the Young'; 'Modesty and Docility'; 'Sincerity'; 'Benevolence and Humanity'; and 'Industry and Application'. Part 2 of

Scott's work contained a section on the eloquence of the pulpit and sermon delivery. The authors selected included

Tillotson 'On truth and integrity', Atterbury 'On doing as we would be done unto', Seed 'On Benevolence and Charity', 2 Sterne 'On happiness', and Blair 'On the death of Christ'.

Earlier, in 1771, a series of six lectures 'On the Art of Speaking in Public, wherein will be illustrated the principles of British eloquence' was given by John Eierries in March 1771, The lectures were advertised at half a guinea for six lectures 'as delivered to a very numerous and

1 William Scott, Lessons in Elocution, Edinburgh, 1803(15th ed. ), preface. 2 William Scott also published a volume of Beauties of Eminent Writers followed by A Su lernent to beauties of Eminent %Writers (Edinburgh, 1793), It contained extracts from Blair 'on oratory' and Sheridan's 'The perfect orator', as well as extracts fron the works of Chesterfield, flume, Sterne and Fenelon. 3 Edinburgh Evening Courant, 2 March 1771. 356. polite audience, at Essex House in the Strand, London, and the Great Alusic-Iiall, Dublin'. Ilerries's lectures included an essay on the voice, the modulation of the voice, reflections on composition, the genius and feelings of. the orator, the beauties of eloquence depending on the sentiments, and rhetorical figures of speech. (ferries published the results of his work in The Elements of Speech (1773), a work which he dedicated to members of the universities of Great Britain and Ireland). In the introduction, Berries stated that in any civilized society, tthe ART of SPEAKING has always been I cultivated with peculiar care'. He subscribed to the natural theory of elocution in his view that oratory ought not to be hampered by restrictive oratorical rules.

A is inspired man who ... with the very genius of eloquence, spurn the unfettering rules will 2 which dullness has imposed.

His approach was based on an emotional interpretation of the function of speech, the first essential being for the orator himself to feel the emotion before he could successively transmit it to his audience.

A speaker will affect bis audience according to the degree in which he is affected himself. There is congenial darts like an a sympathy, which 3 electrical spirit, from heart to heart!

In the same year, 1771, John Drummond published The Art of Reading and Speaking in Public, which he intended for use

1 John Berries, The Elements of Speech, London, 1773, p. 2.

2 Ibid., p. 249.

3 Ibid., p. 248: 'The orator cannot be truly GREAT, unless he is truly GOOD' (p. 255). 357. ' both in schools and for 'private perusal*. Further interest

in rhetoric is indicated by the fact that the dates upon which Blair was to deliver his lectures on Rhetoric and

Belles Lettres were - and continued to be - advertised in 2 the press. Robert Hamilton (who had won the elocution prize

at Glasgow twice) advertised his classes 'for instruction of young gentlemen in the exercise of reading the English language with propriety' in the Edinburgh Evening Courant on 10

January 1780, The Rev. Rest Knipe gave a series of lectures

on elocution in Edinburgh in 1783. His lectures were advert-

ised as 'from London and formerly under the tuition of that 13 great orator, Sheridan ... A second English clergyman named Cleeve also gave a course of readings and recitations

in 1784 from authors including Addison, Ferguson, Beattie, 4 Home, Hume and Sterne. There was thus in Scotland a recognition among those concerned with literary improvement that

continuing improvement in rhetoric and elocution was required.

They were also aware, however, that a measure of progress Magazine was already being achieved. A letter to the 'Weekly

in 1775 drew attention to the singular progress in this

respect in Scotland.

1 John Drummond, The Art of reading and speaking in public, Edinburgh, 1771. º: illiam Perry, in the preface to his The Only Sure Guide to the English tongue, Edinburgh, 17767, 'North British referred scathingly - and inaccurately - to: authors like Masson, the late Ur Drummond, etc. some of whom probably never crossed the Tweed'. 2 Edinburgh Evening Courant, 9 November 1771: 'Dr Hugh Blair begins his course of lectures on 20th November'. 3 Edinburgh Evening Courant, 19 March 1783. 4 Caledonian Mercury, 5 January 1784. 358,

North Britain in general, and its clergy in a particular manner, form almost single exceptions. The progress of science, of commerce, the arts and agriculture, as every man knows, as here been rapid, and almost instantaneous.

As an interesting contrast, the Caledonian Mercury carried an advertisement in spring 1775 for a lecture on the 'Scottish

Language' to be delivered by Mr Young, the prompter at the

theatre. The advertisement (although it seems to be an isolated example) commented:

At a period when the attention of the public is so laudably engaged in the study of the language of our sister kingdom; it is hoped it will not be deecmed2iwproper to pay some regard to that or our own'.

Comments on the success with which the use of English was being improved varied from those who were extremely enthusiastic about it to those who dismissed or deprecAted- the value of what had been achieved. Francis Douglas, the

Scottish Anglophile, on a visit to the Court of Session in

Edinburgh applauded the level of progress:

What struck me most was the elegance and propriety 3 with which the English language is spoken at the bar.

Edward Topham was considerably more reserved in his judgment, however, when he commented of the attempts of the Edinburgh literati to improve their use of English:

1 %icekly Magazine. or Edinburgh Amusement, xxix(1775)0229. The extract is from 'An address to the clergy of the Church of Scotland, by a stranger'. The improvement is ascribed in part to 'the politeness, learning, elegant hospitality, and moderate sentiments that obtain, gentlemen, among the members of your church' . 2 Caledonian Lercury, 18 May 1775.

3 Francis Douglas, Familiar letters on a variety of important and interesting subjects, London, 1773, p. 391. 359.

The inhabitants of this place, who are acquainted knglisi like with the ... endeavour to speak them, especially the politer sort of people, and the Professors of the College, who, in their lectures, strive to shake off the Scotch pronunciation as I much as possible ... shall only say, that they appear to me, from their conversation, to write English as a foreign tongue; their mode of talking, phrase, and expression, put little resembling the language of their works.

At the same time, there is a clear impetus towards improvement in the post-1750 period. It can be seen not only in the practical steps taken to improve language use but also in the attitude of the improvers towards the Scots language. Simultaneously with the desire to expand the acceptability of the English language came the need to eradi- cate from the written form those characteristics that immediately identified language forms as of Scots origin. The purging of Scotticisms was an attempt by the literati to eliminate as far as possible from their written discourses all evidences of the parochialism and insularity that they felt were antithetical to contemporary conventions of taste.

For that reason (among others) writers referred their compositions to one another (or to experts whose fluency they they regarded as superior to their own) for critical comment.

Hugh Blair, for example, circulated the manuscript of his sermons to his literary colleagues in 1776 but he still wrote to his publisher, William Strahan, in these terms:

If your corrector be a good judge of language, and if he notices any thing he takes to be a Scoticism or an impropriety, let him mark it

1 Edward Topham, Letters from Edinburgh written in the Years 1774 and 1775, London, 1776& p. 55. 360.

on the Margin with a q- and I shall attend to it. '

The recognition of English as the standard language for the expression of civilized and polite ideas led to an equal concern with purity of language, a concern that was pm mpted by the frequent gibes made by English reviewers about the presence of Scotticisms in the work of Scots writers. When

Henry Mackenzie's The Man of Feeling was published in 1771, the quality of its language was called in question by the

Monthly Review:

with regard to composition, it is careless 2 and abounds in provincial and Scottish idioms.

Some authors were aware of their deficiencies in the use of the English language, and they sometimes drew attention to them in the preface to their works. James Craig, author of

Spiritual Life. Poems on Several Divine Subjects, commented as early as 1727:

Such as understand the true Propriety of the English Languaje, will, no doubt, observe a great many Phrases# or ways of speaking that will be called Scoticisms, as well as wrong %rords the English accepting of ' according to pronounciation ...

Craig attempted to defend his position by arguing that if the sense was clear and the content rational, 'it is easy

1 Letter, dated 4 December 1776, of Hugh Blair to William Strahan, R. B. Adam Collection, University of Rochester. Quoted in R. M. Schmitz, Buch Blair, New York, 1948, p. 82. 2 Monthly Ieview, xliv(1771), 418. Mackenzie enlisted the assistance of James Elphinston in eradicating his Scottic- isms: 'I shood take it as a singular favor, if yoo wood point out army defects in language, or Scottish iddioms, dhat struc yoo on a peruzal ov dhe book'. James Elphinston, Forty Years' Correspondence between Geniusses ov boath Sexes and James Elahinston, London, 1791-4, i, 270. Eiphinston gave a series of lectures in Edinburgh in 1779, including one on Scotticisms. 3 James Craig, Spiritual Life. Poems on Several Divine Subjects, relating both to the inward experience and the outward practice of Christianity, t: dinburgh, 1727, preface x. 361. whether the Expressions be called Scots or English'.

As might be expected, a number of guides to identifying

Scotticisms appeared in the second half of the 18th century.

The first, by David Hume, was printed separately but issued with Hume's Political Discourses (or, at least, with some copies of HHume's work) in 1752, and it was later reprinted in the Scots Mar azine in 1760; where it was criticized and 2 extended in 1764 by Philologus. James Beattie, for whom the use of Scots and refinement of language were quite incom- patible, published his Scoticisms, arranged in alphabetical order, designed to correct improprieties of speech and writ-

Ina in 1779 and, in 1782, Sir John Sinclair Issued Obser- vations on the Scottish Dialect, in which he summed up the attitude of many of his contemporaries when he commented:

Old things must then be done away new manners - 3 must be assumed, a new language adopted.

It is significant perhaps that when"Sinclair's work was reviewed in the European Magazine and London Review in 1782, its value as a corrective aid was questioned:

It may indeed enable a North Briton to correct some Scotticisnis; but the greater number of those which it points out, are so palpably obvious, that no person who aims at purity of ` stile is in any danger of falling into them.

1 Scots Maiazine, xxii(1760), 686.7. 2 Scots Ma aýzine, xxvi(1764), 187.9. James Eiphinston published The Contrast: a specimen of the Scottish Dialect. in arose and verse, according to the latest improvements; with an Enplish version in Edinburgh in 1779. He commented in it: 'Certain it is however, that a Country, amidst the many improvements which daily more distinguish her, has within these fifty years made considerable alteration in her language' (pp. 5.6), but he still found grounds for critic- izing the standard of the English language in use. 3 John Sinclair, Observations on the Scottish Dialect, London, 1782, p. 2. 4 European Magazine and London Review, 1(1782), 196. 362.

Hugh Mitchell, an English master at Glasgow, published his

Scotticisms, Vulgar Anglicisms and Grammatical Improprieties corrected in 1799. The lectures George Campbell had delivered

to students at Marischal College, Aberdeen, from 1772 onwards were issued in 1807 as Lectures on Systematic Theology and 1 Pulpit Eloguence, and in this work Campbell recommended the works of Rollin, Fenelon and Blair, as well as Longinus On the Sublime and the sermons of George Farquhar. lie suggested

that students should be taught to cultivate the Lnglish language because of its wider currency and application.

if you attach yourself to a provincial dialect, it is a hundred to one, that many of your words and phrases will be misunderstood in the very district neighbouring province, or county .... they have a coarseness and vulgarity in them, that cannot fail to make them appear to men of knowledge and taste ridiculous.

Scotticisms continued to be criticized in works by

Scottish authors throughout the 18th century. In 1749, the pamphlet A Letter to the Rev. P. I)oddridge concerning his life of Col. Gardiner was dismissed in these terms:

The stile and diction of this pamphlet are truly : cot sh; and the author seems quite a 3 stranger in the republick of letters.

There does, however, appear to be a relative absence of comment on the presence of Scotticisms in sermons during the period from approximately 1765 to 1790, and I have found 4 few references to this aspect of language in this period.

1 George Campbell, Lectures on Systematic Theology and Pulpit Eloquence, London, 1807.

2 Ibid., p. 298. 3 Monthly Iteview, i(1749)9318. 4 This was not exclusively the case though. Henry Hunter delivered a set of lectures In the Scots Church in London which were then published in 1784. The reviewer commented of them: 'The author sometimes, indeed, lets a Scotticism escape him that to his ' gives an awkwardness periods ... Scots Macazine, xvi(1784), 633. 363.

The practice of noting Scotticisms in sermons seems, however, to have revived in the 1790s. The Scotticisms are pointed out in George Hill's Sermons in 1796; even in the Sermons

(1798) of Hugh Blair 'occasional, Scoticisms, or small improprieties of diction' are observed; and in James Riddoch's

Sermons 1some Scotticisms which now and then appear' are I criticized. This may be explained by a declining emphasis on correct diction and expression in the last decade of the century and by the fact that the practice of deleting Scots usages from sermons prepared for the press may have seemed less important than in earlier decades.

The enthusiasm with which the literary ministers set about the business of improving their sermons can be seen from the comments on their activities in contemporary documents. A satire on the hierarchy of the Church of Scotland published in 1798 poked fun at the fashionable trend for elocution.

Let every one, who in future means to appear in the church as a fashionable preacher, attend some teacher of elocution, who has resided in ENGLAM 2 at least fourteen days.

The opposing Evangelical tradition was also commented upon in the description (in the same pamphlet) of the appropriate training for High-Flying preachers:

They must be taught the ENGLISH language by an old woman not below sixty years of age, in order to get as much as possible of the twang of the last century; for the modern pronunciation is totally inc9nsistent with their language and sentiments.

1 George Hill, Sermons in Monthly Review, xx(1796), 476; Hugh Blair, Sermons in Critical xeview, xxiii(1798), 66; and James kiddoch, Sermons on Several Sub ects and Occasions, in Critical Review, 1800 437. xxx , 2A Full and Particular Account of the Trial and Condemnatio of 1iess John Presbytery, Edinburgh, 1798, p. 13. 3 Ibid., p. 14. 364;

Criticism of the new attention to matters of elocution was linked to the continuing Evangelical dislike of the read sermon, the development of which was seen by the Evangelicals, as a direct and unwelcome response to the now care and regard for the spoken word. Fashionable preachers were criticized for imitating this new trend:

The prevailing itch for learning and refinement has led our fashionable preachers into another absurdity; and that is the reading of sermons. Lest they should err in the pronunciation of a syllable; lest they should misplace a single word in the arrangement ; or lest the run of a period should offend the most delicate ear, they will trust nothing tocm3emory sic i; all must be read.

At the same time, even the opponents of the Moderate approach appreciated the need to maintain certain standards.

The author of The Babbler commented:

I do not mean, that you should debase the truths of the gospel, by delivering them in a dung-hill You dialect to your hearers ... are to speak as unto wise men, who have a right to judge what you say. '

John Howie of Lochgoin in 1779 criticized contemporary preachers whose oratory was characterized by 'flights of fancy and terms of art, pronounced in a South British accent'. comparing them adversely with 17th-century preachers whose

'in dialect, sermons had been delivered such a sense and as hearers '3 A in was best understood by co-won ... comment a in 1780 letter reproduced in the Edinburgh Evening Courant had become. indicates how pervasive the interest in oratory

1 The Fashionable Preacher: an Essty, Glasgow, 1773, pp. 10-11. Christ, 2 The Babbler. or the fate of the faithful ministers of cLdinburgh, 179072, p. 30. 3 John Howie of Lochgoin, A collection of lectures and sermons, Glasgow. 1779, xxvi. 365.

The Cacoethes loquendi seems at present to have pervaded the whole British Empire - Oratory is not now confined, as in Dean Swift's time, to the bar, ladder the pulpit, and the ... all ranks of people, male and female, from the cobler to the countess, make speaking in public the prime object of their ambition. To excel in this quali- fication, no pains are spared, no opportunity is let slip, and the most uncommon and elegant 1 flowers of rhetoric are used.

Claudero, the eccentric but versatile James Wilson, attacked

Sheridan's lectures in his Miscellanies. He referred to

Sheridan as one of the -

Foreign Mimicks cwho3 have had the effrontery of late, to persuade the sons and Daughters of Edina, that they could neither speak nor write, and one of them delivered several rhetorical lectures to crouded audiences, in order to inform us of what he all2ged we knew nothing of, though indeed vice versa.

Wilson explained that he himself had a syllabus of lectures on rhetoric which he would be prepared to deliver, if it was not that he did not wish to interfere with the province of 'a learned and eminent gentleman of this city, who is in every respect better qualified for that task' Li. e. Hugh Blairj.

Robert Heron articulated the general response to the status of writing in Scotland when he commented of the period when

Blair first began to deliver his lectures:

All the Writings of Scotchmen residing in Scotland, - except perhaps half a dozen, or hardly so many - were, properly speaking, written in the Scottish dialect; we the best English authors, sometimes tried admired we 3 to imitate but we dared not emulate them.

1 Edinburgh Eveninr Courant, 29 March 1780.

2 The Curious History on several occasions. beine part of the works of the noted poet CLAUI)ERO. CEdinburgh, C. 1767-1. P. 8"

3 Robert heron, Observations made on a journey through the western counties of Scotland, Perth, 1793,1,495. 366.

2. THE 18Th-CENTURY SCOTT ISI I SERMON AND THE STAGE : IA LAND

OF PLAYERS'1

0 happy actors, and more happy actresses, who, instead of being shunned and contemned by all except the loose and dissolute, are now become the darlings of the Clergy, who glory in their commerce with your persons, and industriously vindicate your cause!

The, productions of the stage were traditionally frowned upon by the Presbyterian Church as a licentious form of entertainment which did nothing to promote the morals of society but which, if anything, fostered impure and hostile attitudes in its audiences. In the 1720s, for example, an

English actor named Anthony Aston cor Alstonl had come to

Edinburgh, and although he seems to have been unmolested when he first arrived, by 1727 a ruling had been passed by the Magistrates preventing him from staging his plays in 3 Edinburgh. The matter was argued back and forth until 1728 when Alston finally left Edinburgh to return to London, but not before he had considerably agitated ecclesiastical circles.

An entry in Mist's Weekly Journal for 2 December 1727 reads:

Last Sunday the Kirk pulpits were thurnp'd in a the violent and outrageous manner , and cause of abominations feelingly display'd with abund- ance of pious rhetoric on account of Tony Aston's being tolerated to entertain the beaus and helles with his cornick scenes and representations:

1 [John IYitherspoonJ, The Moderator, no. 2, [Edinburgh, 1756J, p. 10. 2 Ibid., p. 10. 3 See, in this connexion, Allan Ramsay's defence of the stage in Some flints in Defence of Dramatic Entertainments, Edinburgh, 1727. 4 Mist's Weekly Journal, 9 December 1727, no. 132. The Presbytery of Edinburgh drew up an exhortation against frequenting stage plays which was ordered to be read from all the pulpits in the district. 367.

In 1756, however, drama came very prominently to the fore

in Scotland with the production of John Home's Douglas, a

play whose author was a minister of the Church of Scotland.

Home, the minister of Atheistaneford, had already composed

a poetical drama Aflis, but because of his lack of success

in persuading Garrick to stage the play, he had turned his

attention instead to Douglas, and by 1754 it was in a

sufficiently complete form to be shown to members of the ' literati (including Hume). When the play was finally

advertised in the Edinburgh Evenin Courant on 4 December

1756 (prior to its first performance on 14 December), it

was described as the production of 'an ingenious gentleman

of this country' which by the concurrent testimony of many

gentlemen of taste and literature will do honour to the

countryt .2

The play was greeted with enthusiasm by the literati

of Edinburgh, including Home's colleagues, the clergy.

The town in general was in an uproar of exultation that a Scotchunan had written a tragedy of the first rate, and that its merit was first submitted to their judgment. 3

The Scots Magazine in December 1756 commented of the play's

performance :

Persons of all ranks and professions crouded to it ... Though the tragedy is not yet published, the critics have been exercising their wits in

1 flume classed the play $a very fine thing' and referred to Home's 'great Genius for the Theatre'.

2 Edinburgh Evening Courant, 4 December 1756.

3 Alexander Carlyle, Autobiography, Edinburgh, 1860, pp. 311-2. 368.

panegyrice and satires on the play, players, 1 and audience.

The periodicals also observed that a'number of the clergy had attended the play. It is not difficult to explain the adulation with which Home's play was received by the literary society of Edinburgh. At the very time when the new

'spirit of composition' was taking root, and when the idea of improvement in literary endeavour was being enthusias- tically advanced by the literati, there had emerged from within their own portals a creative genius, who was: >also a clergyman, and who had written a play on an appropriate theme in appropriate language and sentiments. The Gentle- manms Magazine published a probably mythical account of the rehearsal of Doujlas in Mrs Sarah Ward's lodgings in which members of the literati, including Robertson, Carlyle and

Blair took part, and interpreted the occasion as proof of the enthusiasm for drama among the clergy. The author commented ironically that Hugh Blair impersonating Anna,

the maid, would 'form a strange frontispiece to his sermons'.

Although the play's performance was welcomed and attended by members of the literati and 'bioderati', the

Evangelical element in the Church took exception both to

1 Scots Magazine, xviii(1756), 623-4, Henry Mackenzie attended the play and described its success: 'The applause was so enthusiastic; but a better criterion of its merits was the tears of the audience, which the tender part of the drama drew forth unsparingly'. Henry Mackenzie, Life of John Nome, p. 38. 369. the play and to the association of the Church with its promotion. The Presbytery of Edimburgh promptly resppnded to the potential danger by issuing on 5 January 1757 'An

Admonition and Exhortation by the Reverend Presbytery of

Edinburgh to all within their bounds', which was to be read 1The from all pulpits in the Presbytery following month, the Presbytery of Glasgow followed suit by supporting their 2 Edinburgh colleagues. The offending ministers who had attended performances of the play were called before the

Presbytery of Edinburgh to explain their actions and to be admonished, if not to be more severely dealt with. Some ministers, like Thomas Whyte of Liberton, promptly caved in before the forces of ecclesiastical opposition and attempted to explain or excuse their actions in attending the play as 3 temporary aberrations of conduct. Others, like Carlyle, were considerably more resistant to being censured for conduct which they regarded as perfectly acceptable.

The chief protagonists in the scenario took to print to justify their different positions in the matter. David

1 Scots liagaz ine, (1757) 18-19. xix ,

2 Ibid., pp. 47-8. The adeptness with which the Scottish clergy circumvented official disapproval of the stage can be seen from the statement in Henry Mackenzie's Life of Home (p. 49) t 'During the first visit of Mrs Siddons to this city, in 1784, while the General Assembly was sitting, there was, I have been told, great difficulty, in procuring a full sitting of its members on those evenings when she was to perform'. Carlyle in his Autobiography (p. 322) also maintained that the country clergy always visited the theatre on their visits to the city and continued to do so, and that only the Edinburgh clergy 'had abstained from the theatre because it gave offence'.

3 Scots Magazine, xix(1757), 47. Whyte (1717-89) was ultimately suspended for three weeks after having previously made an abject apology to the Presbytery of Edinburgh. 370.

Hume sprang to the defence of his friend Home and was attacked in turn along with Henry Home and John Home by

John Witherspoon. t'sitherspoon referred to them scathingly as:

an impious j---e, a wicked1sceptic sage, A stage-playing priest ....

The apologists for the stage included Adam Ferguson in his 2' work The Morality of Stare Plays Seriously Considered in which Ferguson argued that there was no Scriptural evidence against the stage; and Alexander Carlyle's spirited satires 3 on the views of the opponents of the stage. The candid

Robert Wallace wrote a pamphlet 'An Address to the Reverend the Clergy of the Church of Scotland by a Layman of their

Communion on occasion of Composing acting & publishing the 4 Tragedy called Douglass' which remained unpublished. In the pamphlet, Wallace argued that it was unwise of the

Church to attack the stage in such an unrestrained manner, since the whole affair might ultimately act against its interests and influence, if the play-going society was to associate the suppression of Douglas with the Church. Wallace commented drily:

1 CJohn %itherspoonj, The Moderator, no. 2, c: Edinburgh, 1756J# p. 12.

2 Adam Ferguson, The Morality of Stage-Plays Seriously Con- sidered, Edinburgh, 1757.

3 cAlexander CarlylcD, A full nd true historv of the blood tragedy of Douglas, as it i now to be seen acting at the theatre in the Canon; ate, k nburgh, 1757, and An argument to prove that the tragedy a Douglas ought to be ub1 ckly burnä by the hands of the 11 gman, Edinburgh, 1757.

4 EUL IS. Laing II, 620. 371.

I think the season seems to be past for the Clergy to interpose by their Acts and Declar- tions. The calm and wiserlpart of them are certainly of this opinion. The reaction of the Moderate element in the Church was to attempt to curb extreme reactions to the stage and drama.

They believed that if the Church was to appear to be fanati- cal in its response to Home's play, it would diminish the image of candid tolerance which they wished to foster.

The issue of Homes play, however, soon widened to provide a platform from which to confront more serious com- plaints against the Moderates and their attitudes to religion, of which their championing of stage-plays was merely the most recent and most flagrant example. In John MacLaurin's pamphlet Apology for the Writers against the Tragedy of

Douglas published in 1757,2 the full force of criticism was directed at the Select Society and its adulation of Home's

Douglas, a work of little merit but 'exaggerated with all the amplifications of bombast'. The full force of

MacLaurin's Attack was directed, however, at the way in which the Select Society concerned itself with standards of style and diction.

The first and fundamental maxim for this dictatorial club is, That a punctilious correctness of style is the surrrnum bonum of all compositions: though the greatest genius should shine throughout a work, yet if in it is found an unguarded expression, a slip in syntax, or a peccadillo in grammar, ad piper et farras with it.

1 EUL MS. Laing 11.620, f. 2. 2 MacLaurin, John Apology for the Writers against the Tragedy of Douglas, Edinburgh, 1757. 3 Ibid., p. 4. 372.

John Haldane, an upholsterei' in Edinburgh, published a scurrilous pamphlet The Players Scourge: or a detection of the ranting pro, hanity and regnant impiety of stage plays probably in 1757, followed in 1768 by The second part of the

Players Scourge exhibited to the world. Haldane used his pamphlets to attack the Moderate church collectively as well as to concentrate attacks on individual preachers. Alexander

Carlyle, for example, came in for fierce criticism.

Ccarlyilcej deserves the next place, being an ignorant, empty, frothy, foolish, light mounte- back, who scarce acknowledges God out of the pulpit, either in his family or elsewhere, entertains his people with reading a ballad of other mens composing, which is the more intoler- able that he culls out such sermons as are most stuffed with Arminianism, and therewith inter- 1 mixes passages from plays.

The basic issue of Home and his play gradually faded rather insignificantly out of prominence; Home resigned his parish at Athelstaneford and went to London in 1757 to pursue a career (rather unsuccessfully as it turned out) as a dramatist. What continued to remain as significant was the confrontation between the two opposing forces within the

Church: those who welcomed the forces of improvement and saw Home's creative genius as an example of these forces, and those who regarded the play as yet a further unwelcome encroachment upon the forces of religious orthodoxy. James

Morison, writing twenty years after the performance of

Douglas, still viewed the stage with undisguised scepticism:

1 John Haldane, The Players Scourge, c Edinburgh,, 1757. x, p. 5.

2 Witherspoon commented drily: 'There is one inducement to attendance on the stage, which hath more influence than all the arguments - that it is become a part of fashionable education', John Witherspoon, A Serious Inquiry into the Nature & Effects of the Stage 1757 ed. D. T. K. Drummond, Edinburgh, 1876, p. 45. 373.

Nay, stage-plays, and such like seminaries of lewdness, luxury and dissipation, - instead of being dreaded as immoralities, are avowel to be polite and profitable entertainments.

The principal objections put forward against the stage by those who opposed it were its pernicious effects on the morality of society, its dissipating effect on mankind, and its irresponsible misuse of time which could be more profit- 2 ably employed. In that sense, the reaction to Dourtilas brought out into the open the conflict of opinion that was increasingly to develop between the two factions. As John

Witherspoon was to comment in A Serious Inquiry into the

Nature & Effects of the Stage in 1757:

This indeed seems to be the great error of modern infidels, to suppose that there is no more in morals than a c5rtain taste and sense of beauty and elegance.

When William Thom of Govan published his En guiry into the

Causes of the Decline of Religion in 1761, he included the theatre as a contributory factor to religion's decline.

The theatre is thronged to, by the power of an artful, a bewitching, and dangerous adulation. It is said to be a picture of the passions and vices and follies of men: but to gat a crouded house, the painters are forced to condemn the flatter vices which the audience havII not, and to and ferment those they have.

But what was the reason for the Moderate clergy to become so affected by the publication of Home's play? As has

1 James Morison, The Crisis: a Discourse on the Aspects-of Providence in November 1777, Edinburgh, 1778, 24. ` p.

2 There was also the contemporary view of actors themselves, who were referred to in a contemporary pamphlet as 'the debauchers of men's minds and morals, unclean boasts, ' Roth Lawson, The Story idolatrous papists and atheists ... of the Scots Staje, Paisley, 1917, p. 123.

3 John Witherspoon, A Serious Inquiry into the Nature & Effects the Stage (175? ll. TK. Drummond. Edinburgh, 18? 45. of ed. , p.

4 William Thom, AnEnquiry into the Causes of the Decline Religion, Glasgow, 171 2nd 22. of ed. , p. 374.

already been suggested, the Moderates were concerned with

improvement in all literary genres and with refining the

art of composition. In addition, however, the rtage and the

pulpit had a common interest which created a more direct

connexion between them than between the pulpit and other

contemporary literary genres. Both were concerned with the

spoken word and with the dissemination of information

through speech. It is, therefore, ixet surprising that the Moder-

ate clergy who were concerning themselves with improving the

quality of their pulpit discourses should be interested in

the stage where the theory of elocution could most readily

be observed in practice. Equally. it was not surprising that

opponents of this trend in pulpit rhetoric should see the

stage as a direct encouragement to all the innovations that

they resented or feared.

Thomas Sheridan, then at the Theatre-Royal in Dublin, presented John Home with a gold medal in 1757 in recognition

of the contribution his play had made towards the work of ' the theatre. In the Annals of the Edinbur, h Stage, Dibdin

confirmed that in the 1770s -

had a number of actors and actresses ... made a livelihood by giving lectures on and teaching elocuti2n, pronunciation of the English language, etc....

The rash of lectures on elocution by actors trained for the stage must have increased its interest for any pulpit orator

1 Scots hiagazinc, xix(1757). 662. , 2 J. C. JDibdin, The Annals of the Edinburgh Stare, Edinburgh, 1888, p. 166. 375. ' who was concerned with improving his oratory. In a review James of Fordyce's sermon On the eloquence of the n ulpit in 1752, the Monthly Review made a plea for the acceptance of

Fordyce's views on elocution.

One thing must be very obvious to every person who has thought justly upon the subject, that if such a graceful manner, such a decent, manly, and natural elocution, as is recommended in the excellent sermon now before us, were to prevail, instead of that dull uniformity of gesture, that insipid, dronish and unanimated manner, which we so often meet with, it would render our preachers, in general, perhaps much more useful, certainly, 2 more agreeable than they too often ar-e.

In addition, the Church had a stage of its own in the shape of the annual meeting of the General Assembly, where ministers could demonstrate their skills and abilities in elocution.

There the humble pastor, whose lot has been cast in the remotest corner of the Highland wilds, feels himself, for a time, on a footing of equality with the first citizen in the kingdom; he can there dispute with him the prize of eloquence, the most flattering distinction to the liberal mind; a distinction which is naturally sought after with the in that 3 greater eagerness assembly ...

The scepticism with which the Moderates' interest in the stage was viewed by the Evangelicals, can be detected from their responses to the performance of Douglas in 1756.

In The Usefulness of the Edinburgh Theatre seriously Con- sidered that fear was articulated in the following terms:

1 Andrew Kippis published a sermon in 1769 on The Character of Jesus Christ as a Public Speaker. The Critical Review commented in its review: Composition and delivery are circumstances very much insisted on by critics, in their descriptions of a complete orator'. Critical Review, xxvii(1769), 394. 2 Monthly Review, vii(1752), 104. 3 'A Character of the Rev. Dr Robertson' extracted from the London Magazine And reprinted in the Scots Magazine, 1772 195-b. The 195. xxxiv , extract quoted appears on p. 376. May we not also flatter ourselves with the hope, that our promising young clergy, freed at length from the tramels of Presbyterian stiffness, which have long so and so miserably cramped every sub- limer genius of our church, will now get about the improvement of pulpit-eloquence, by trans- fusing the flowery-buskined rhetoric of the stage into the solemn harangues of the pulpit. This reformation, I confess, is yet in its early dawn. George Brown, the author of the anti-patronage pamphlet Address to the-People-of Scotland on Ecclesiastical and Civil liberty, published in Edinburgh in 1782, argued that

patronage was largely responsible for lowering the standard

of pulpit eloquence by encouraging ministers to be more impressing concerned with their heritors than with fulfill-

ing their religious obligations,

The grand affair is to read 2 a sermon with a theatrical grace,

Some clergymen were already considered to be accomplished

in the skill of using dramatic effect in the pulpit. In The Players Scourge, John Haldane accused Alexander Carlyle of 'cullcingi the practice of out such sermons as are most

stuffed with Arminianism, and therewith intermixes passages 3 from plays'. The connexion between the theories advanced the on stage and current Moderate philosophy is brought out

in the comment in the pamphlet The usefulness of the

Edinburgh Theatre seriously considered:

1 The Usefulness of the EdinburlTh Theatre seriously Considered, idinburgh, 1757, pp. 3-4. 2 George Brown, Address to the People of Scotland on Eccles- iastical and Civil Liberty, -k.dinburgh, 1782, p. 2. 3 John Italdanc, The Players Scourge, cl: dinburgh, 1757j, p. 5.

gut-. vim y .. i, 377.

Players are no dry, speculative moralists; they bring all home in a warm application and show by example, the best teacher, how every man and ovely woman ought to be fruitful in good works.

The fact that the stage was regarded as instructive by the

Moderate clergy is confirmed by John W'itherspoon's ironical comment in The Moderator:

how shall the light of the clergy now shine with redoubled lustre, when they shall be no more overgrown with the rust of singularity and restraint, but polished with collison with the world, and stamped with the very form of 2 virtue, by attending the instructive stare?

In 1751, John Chalmers, minister of Elie, and Harry

Spens, minister of `Vemyss and later Professor of Biblical

Criticism at St Andrews, decided to publish a work in the form of a literary correspondence between them, and as a

Plan preliminary step, they issued An Inquiry Concerning a 3 (1751). of a Literary Correspondence Their intended plan was to explore a series of profitable questions, and the

Inquiry set out the potential value of publishing the volume, including the suggestion:

Might not that false and corrupt Taste which so generally prevails, and is so manifest in the Nation, in the Encouragement given to iranoral Plays and Novels, and various Schemes of Infidelity, and other vile Compositions of the kind, be hereby corrected? `l

The divergence of attitude in Evangelical and Moderate philosophies, which was based in part on Evangelical desire to

1 The Usefulness of the Edinburgh Theatre seriously Considered, Edinburgh, 1757, p. 8. 2 CJohn Witherspoona, The Moderato; no. 2, cEdinburgh, 1756J, p. 9. 3 An Inquiry conc: erninp a Plan of aLiterary Correspondence, Edinburgh, 1751. 4 Ibid., p. 37.

0 378. maintain religion within strict limits (lest by failing to do so, religion should lose its authority) came into the open after the episode of. Homers play. Witherspoon made these fears explicit when he commented on the connexion seen by the Evangelicals between the eloquence of the stage and the pulpit.

Better it were they should stammer in speech ... than that they should learn the art of eloquence, by pufting their souls in the most eminent dangers.

The theatre, however, was well aware of its reputation as a 'school of immorality $. An advertisement in the Edinburgh

Evening Courant in September 1748 explained that in order to diversify the use of the New Concert"üall, it had been decided to introduce performances of plays after the nightly 2 concerts. Care was taken to assure the public of the moral rectitude of the plays that were to be produced:

Plays Concert, no shall be given ... after the that have the least Tendency to Vice, Irreligion Immorality They the Theatre or ... are sensible has been, and ought to be, a School of Virtue, by inculcating the sublimest itorýls, in a Manner the most agreeable and engaging.

In this sense, the issue of Home's Douglas was a significant event in the history of the 18th-century Scottish church, In the first place, it led to the open recognition of the Moderates' intention to be associated with, and become part of, a wider literary spectrum and, secondly, it revealed

1 John Witherspoon, A Serious--Inquiry into the Nature & Effects of the Stage (1757 ed. D. T. K. Drummond, Edinburgh, 1876, p. 35. 2 Under the Licensing Act of 1737, it was necessary to obtain a licence to stage dramatic performances. Until the Theatre Royal was opened in 1768, attempts were made to circumvent this requirement by referring to these halls as Concert Halls. 3 Edinburgh Evening Courant, 27 September 1748. , 379. the interest conflict of that existed between those who interpreted in religion a strict and confined sense, and

those who wished to consolidate and extend its influence by making it acceptable to the conventions of the age. John

Witherspoon described this division very succinctly in his pamphlet on the effects of the stage.

There is a great difference between the shining thoughts that are applauded in the world by men taste, of land the solid and profitable truths of religion.

3. THE 18T11-CENTURY SCOTTISH Sr .K)N AN) LITERATURE

Should the texts at the head of these sermons be ramoved, and a few other alight alterations made, they would rank among those essays, miscellanies, &c. with which our learned ladies have frequently l favoured the public.

In the same way as the 18th century Scottish sermon reflected changes in attitude towards the function and the design of the sermon, so one must examine the extent to which these changes are reflected in - or were a product of - changes in the contemporary literary conventions of society.

It may, therefore, be profitable to explore the relationship between the sermon and literature in l8th"century Scotland.

When Thomas Newte visited Scotland in 1785, he was impressed by -

the spirit of literature and religion, which appear, at least, in the great mass of the

1 John Witherspoon, A Serious In uir into the Nature Ec Effects of the Stage (1757) ed. D. T. K. Drummond, Edinburgh, 1876l p. 33.

2 An from extract a review of Mary Deverell's Sermons on the following; subjects (1775) in Scots Magazine, xxxvii 1775 37. , 380. I people, to influence and support each other.

And earlier, in 1772, the Critical Review in a review of

George Whitefield's sermons, quoted Whiteficld's remarks

on the Scots' love for religion.

The Scotch, except the people of New England, are the most knowi2g people in religious matters, perhaps any where.

The publication of Fiume's Treatise of Human Nature in 1739, in which Hume questioned the position of rational thought

in ordering and controlling human action and making sound

judgments, his towards the moral . as well as scepticism basis of Christian orthodoxy, helped to create a retreat from reason into sentiment. In the Enquiry concerning the principles of morals, Hume had defined the limitations of

the rational element in human motivation.

The ultimate Ends of human Actions can never, in any Case, be accounted for by Reason, but recommend themselves entirely to the Sentiments and Affections of Mankind, without any Dependence 3 on the intellectual Faculties.

The effect of this retreat into a sentimental view of human behaviour can be traced in the literature of the Evangelical and Moderate schools of pulpit rhetoric.

The close affinities that can be discerned between the excessive piety and the enthusiasm of the 18th-century

Evangelical movement in Scotland and the later development of the sentimental movement in Scotland suggest that both

1 Thomas Nowte, Prospects and Observations; on a Tour in England and Scotland, London, 1791, p. 312. 2 Critical Review, xxxiii(1772), 221. 3 David Hume, An Enquiry concernin the principles of morals, London, 1751, 209-1 pp. . 381.

movements were motivated by many of the same sentiments.

The fundamental difference, of course, was that the relig-

ious enthusiast took as his starting point a strong and

actively Evangelical belief in God while the sentimentalist,

on the other hand, was concerned with an almost equally

spiritual belief in the 'sensitive man'. The link between

the two positions can be seen, however, in the sentimental

bias of Evangelical enthusiasm in 18th-century Scotland.

It is also possible to detect a strain of religious feeling

in the 18th-century sentimental novel, almost as if a

religious element was included in order to heighten the

acceptability of the novel to religious classes of readers.

It is certainly true that in the pre-1750 period, secular

literature that reflected the tenets of Evangelical theory

satisfactorily was more likely to find acceptance from the

Evangelicals. John Wesley, for example, decided to revi"e

Henry Brooke's The Fool of QualitX1 in 1781 as a working

manual for i ethodists. '1 could not', he said, 'but observe

the design of it, to promote the religion of the heart, and 2 that it was well calculated to answer that design'. The

hero of Brooke's novel, Henry Moreland. 'spontaneously

followed the promptings of his own heart'; he was capable

of enduring severe personal vicissitudes, but he was never-

theless supremely sensitive to the sufferings of others;

and the novel highlighted the way in which man's intellectual

1 Henry Brooke. The Fool of Quality, London, 1767.

2 Letters of John Wesley ed. John Telford, London, 1931, vi, 96. 382.

faculties should be subjugated to the spontaneous promptings

of the heart. Brooke's novel had many of the same character-

istics as Henry Mackenzie's sentimentsl novel The Man of

Feelini (1771), although Mackenzie, while admiring the

pursuit of excellence and virtue in Brooke's novel, took

exception to the overt manner in which the religious impli- I cations of the novel were presented. Both works, however,

shared the common airy of advocating the 'language of the

heart' as the only true guide to human conduct.

Enthusiastic religious feeling made considerable use

of the same machinery later used by the sentimental movement.

The devices employed included melancholy, human distress,

virtue, stock situations and characterizations, and an almost

primitivist belief in man's shortcomings and failure to

realize his potential. William Craig commented in the

Lounger in 1786:

Observers upon human nature have frequently remarked, that the contemplation of objects of distress gives a melancholy pleasure to the wind. Persons of sensibility are well acquainted with this pleasure; and when a story of distress is set before them, the feel much enjoyment from indulging in it.

Lven the fundamental doctrinal divisions could be compromised when the interests of sentimentalism and religion coincided, and it was quite possible for the doctrinal content of

1 'ilia Manner of introducing Subjects of eternal Moment, will not, I am afraid, alwise lead his Readers to hear therm with Prejudice in their Favor'. Henry Mackenzie Letters to Elizabeth Rose of Kilravock ed. }LW. Drescher, Edinburgh and London, 1967, pp. 54 and 67. 2 Lounger, no. 77(July 1786) 77. 383.

religion to be glossed over or even totally evaded.

Sundered from the traditionally Christian awe, humility, and sense of brotherhood in sin, the benevolence of the sentimental Christian or the Christian sentimentalist becomes what Goldsmith calls 'the luxury of doing good' -a self-satisfied emotional indulgence which merely parodies the l altruistic ideal.

The evasion of the doctrinal content of religion was the point of division between literature that was acceptable to the Evangelicals and that which was not. The emphasis on sentiment appears to have been acceptable to the Scottish

Evangelicals provided that it retained a strong doctrinal basis. There were, in fact, striking parallels between 18th- century Scottish religious literature and sentimental literature. In both, for example, there was a strong tradition of association with death, and the notion of dying as generating true emotion. The convention of the death-bed scene was frequently employed in Evangelical literature. The motive for doing so was to drive home a didactic message about death and eternity. Literature of this genre, which provided a religio-sentimental connexion, was the staple reading diet of large sections of 18th-century Scottish society. Those who listened earnestly to the sermons of the Lrskines and their

Evangelical colleagues supplemented their reading diet by this religions material, which was easily read, cheap and readily accessible. Evangelical ministers regarded the task of supplying their congregations with suitably Evangelical reading matter to be just as much part of their function as

1 lioxie 11. Fairchild, Religious Trends in English Poetry, London, 1939, ii, 281. 34. delivering composing and sermons, and they often published their for own sermons this purpose. The content was purely didactic instructional, and and encouraged the reader to beliefs by displaying accept religious the attractions of

religion and by painting in a dramatic way the fatal results John of religious omission. Brown's The Young Christian; or, The Pleasantness of EarlyPiety Exemplified (17ßß) contained

an account of the religious piety of eleven young children,

in which death-bed scenes figured prominently: As lay she dying her mother expressed her grief, that she had reproved and corrected her so often. She replied, 0 Mother, say not so; for blessI God, when I am now dying, for your reproofs and corrections; I might have to hell. had it been pone not for them. After this she had a greatr sense of Uod'I love, and expired in a rapture of holy triumph.

To Evangelicals, there was an additional religious emphasis

in the death-bed scene, because of the possibility it carried

of death-bed repentance, but much of its significance derived

from the inherent belief that the dying utterances and

comments of the virtuous (particularly those of ministers) could offer moral edification or spiritual consolation to

those heard who them. Thus, the final sequence of life was often exaggerated in duration, detail and character.

The favourite Evangelical literature in Scotland until the advent of the sentimental novel was the work of the

Covenanting divines, Puritan literature, the Evangelical sermons of the Erskinite school, and didactic literature produced by Evangelical writers. These included William

1 John Brown, The Young Christian: The or, Pleasantness of Early Piety Lxemplified, Falkirk, 1788, p. 50. 385.

Crawford's Dying Thoughts in Three Parts (Edinburgh, 1738) ;

John Calderwood's A Collection of the Dying, Testimonies of some Holy and Pious Christians (Kilmarnock, 1806) ; and Robert

Shirra's A Death-Bed Dialogue: being a series of conversat-

ions, between Mr Shirra and Mr Lister (Edinburgh, 1769). The output of John Willison, an Evangelical minister in Dundee, was more or less standard reading for the 18th-century

Evangelical reading public. In 1727, he published his

Afflicted Man's Companion, which contained a collection of the dying words of saints. When Robert Balton of Broughton was dying, for example, Villison described his fleeting last words in this way:

then the pangs of death were upon him, being told that some of his dear friends were about him to take their last farewel, he caused himself to be raised up in his bed: and, after a few gaspings breath 1 for he said ...

The transition from religious literature of this genre to the sentimental novel could thus be painless and effortless.

The doctrine of sentiment as expressed both in Evangelical religious literature and in the sentimental novel viewed death as a vehicle of release from the trials of human existence, and this aspect of the sentimental novel may help to explain part of its appeal to society which by tradition was only too ready to seek or accept refuge from human misery in the expectations of the rewards of the next life.

1 John \t11ison, An Afflicted Man's Companion: or, A directory for Families and Persons afflicted with Sickness or an other Distress with a Collection of the Dying Viords of many Choice and .linent Saints, Edinburgh, 1763, p. l 0. 386.

In his f Ural Recollections, George Robertson recalled that up to 1765 the reading of the husbandmen of the Lothians

(apart from ballads and the Bible) consisted mainly of:

the works of Sir David Lindsay, of Buchanan, of Knox, of Rutherford, of Bunyan, and of l Boston; and of } odrow too

The cottars during this period read: material of a similar vein but on a lesser scale. being usually pamphlets, or religious tracts; such as Christian Rer# Elizabeth 1+est, 2 and Peden's Prophecies'. Robertson pinpointed the year

1765 as representing a watershed between the older tradition for religious literature and the movement away from religious to secular literature.

In the o1de: l. times, the few books read were A generally of a pious cast ... new species of book-entertainment has arisen, or rather has goti a wider spread; namely, of f ictiticxis story.

The transition from one genre of literature to another was made easier by the nature of the literature that the

Evangelical reading public had long been familiar with.

Throughout the 18th century, for example, there was a tradition of religious periodical literature which included some of the conventions later made available in the novel. David

Paterson's Religious Magazine or Christian's Storehouse set itself to includes

1 George Robertson, Rural Recollections; or, The progress of improvement in agriculture and rural affairs, Irvine, 1829, p. 98. 2 Ibid. 100. #, p. 3 Ibid, p. 107. Robertson does qualify his statement by adding that fiction had not 'prevailed much among the class in question Ci. e,, the hus'bandmenj; in fact, much reading is not a sin that besets them'. Ibid., pp. 107-8. 367.

a plain system of divinity, church history, Christian biography, practical pieces and selected poetry.

Concomitant with the development of society and a decline in the influence of religion, the change of emphasis from Lvangelical literature to the novel can be seen almost as a shift in the 'ideal quotient' of the period. Amid the contagion of improvement in the post-1750 period, it was relatively easy for the public to shift from an hierarchical system founded on God to a more material system which saw man's activities as taking place within a social unit. The connexion between the conventions of 18th-century sentimental theory and religion is a factor which should be taken into account when the appeal of the popular novel in 18th-century

Scotland is considered. Although the popularity of the novel was acknowledged, it was opposed by the Jvangelicals on account of what they regarded as its potentially pernicious effects on society. The speed with which the whole genre of fiction was increasing in status was associated in the minds of Evangelical opponents with a decline from the older form of sermon-writing to a style which reduced the differences between the sermon and other forms of literary writing. It was thus hardly surprising to find that they were opposed to the popularity of fiction. When John Mackenzie published his satire The Love of Pleasure Inconsistent with Reason in

1772, the dedication apologized for adding to the store of

1 David Paterson, Religious Macazine and Christian Store- house, 1760. The first two numbers of this periodical are in the British Library. 388.

sermons already in print but defended the decision to

publish on these grounds:

I hope, however, it will be considered as no small recoumendation of my sermon, that (without any design of mine) it partakes not a little of the nature of a romance; inasmuch as the reformation it proposed is thought by many to be nearly as chimerical as the metamorphosis of tiumphry Clinker, 1 or the schemes of Gulliver.

The connexion between the novel of sentiment and the

sermon becomes of the greatest significance in the post-1750

period with the development of the 'sermon of feeling' or

'sentimental sermon' of the Moderate school of rhetoric,

and it is here that the search for fine feeling and taste

in writing is most clearly visible. The coalescence of the

sentimental sermon and the sentimental novel in the post-1750

period in Scotland is important to any investigation of the 2 period, since both forms show a number of common attitudes.

The sentimental sermon of Moderate sympathies was undoubtedly

the most practical and accessible medium for demonstrating

the theories of rhetoric and belles lettres which currently

were being evolved. The medium of the pulpit was fixed and

constant, and the demand for sermons offered unlimited scope

for the composition of sermons that acceded to the contem-

porary conventions of taste and fine feeling. The concept

I John Mackenzie, The Love of Pleasure Inconsistent with Reason the irit l: hristianit and peculiar s of .A sermon preached in the New Church of Dumfries, Edinburgh, 1772, pp. v-vi. 2 Note the comment in a letter to the editor of The Beauties of Magazines in 1788, relating to the novel Adrastus and Amelia: 'bias ever such villany known, but in such Romance? did hear it but in Novel the we ever of some .. * to paint sequel as it ought is above me. I cannot refrain from tears, - it would need the tongue of a Greenfield to tell the rest. The Beauties of Ma azines Reviews and other Periodicals, 1788), 1,243. 389. of aesthetics in sermons was particularly encouraged by the climate of reasonableness and moderation in doctrinal approach that prevailed among the Moderate clergy. The attractions of a view of the sermon which permitted and, indeed prompted sermon-writers to stress the optimistic and pleasurable aspects of religion and, at the same time, allowed audiences to evoke in themselves good and positive feelings rather than feelings of guilt and shame, were obviously very great. The success of religion was to be achieved through the medium of Moderate doctrinal content which, by the same token, conformed to the standards of good taste. With the divergence of the religious parties in the 1750s, the Moderate party attracted to its ranks clergymen who combined religious affiliations with secular activities of various kinds. The blossoming of the Moderate clergy into men of letters and the use of the sermon as a vehicle for conveying ideas on good taste contributed to a new regard for the clergy, which both recognized their status as upholding the interests of religion and also assigned them to the forefront of aesthetic activity. There were two prominent trends contributing to this transformation: firstly, the clergy's absorption of intellectual currents at the universities, which stimulated a spirit of inquiryI and, secondly, the revival of patronage which resulted in the

1 To the Evangelicals. the spirit of inquiry was unwelcome: 'The pride of reason hath, in every age, cavilled at the truths of revelation. But, in the present, it bath given birth to a spirit of inquir which spurns all restraint ' to .. John Jamieson, týnalarm Britain; or, an Inquiry into the causes of the ranid_progress of inf ideli ty_, Perth, 1795, P. M. 390. ). ioderato clergy allying themselves with their heritors and, in consequence, being (or having to be) more receptive to I ideas of improvement. The spirit of improvement among the

Moderate clergy manifested itself most clearly in their desire to polish and refine their taste by the cultivation of literary pursuits. In addition, the most impressive way for a clergyman to cut a dash among his fellows was to demonstrate high degree in the r. . of elegance and refinement sermons he delivered from the pulpit. The now aesthete had to reflect the Loderate clergy's increasing tolerance in their treatment of doctrinal issues, or as one 18th-century critic expressed the distinction:

The early Moderates devoted their attention to the cultivation of the graces of literature to Evange- the exclusion of the gospel ... the early licals, with but few conspicuous exceptions, confined themselves almost exclusively to the Gospel little presentation of the ... with or no regard to elegance of style or manner.

In this wa}y, the Moderates saw the lßth"century Church as an integral part of the general advancement of society, its position enhanced rather than detracted from by the divisions of party allegiance. Alexander Carlyle expressed the situation of the Church proudly when he said,:

For half the a century past ... since ardent zeal of enthusiasm has given place to, or been tempered, by the benign principle of Christian charity, the church of Scotland has demonstrated the truth of that position of a great author,

1 T. C. Smout, A History of the Scottish People, London, 1969, pp. 232-3. 2 1ri11iam l.. Taylor, The Scottish Pulpit, London, 1887, p. 166. 391.

'That uniformity is an idea of weak and vulgar 1 minds'...

The teaching of the Church was to successfully blend together elegance, taste and religious sentiments, without intruding into the sermon language or sentiments that would offend either the orator or the audience. The sentimental elegance of the letter written in 1776 by the Rev. John

Grant of Strathglass to his heritor, Sir James Grant, in recognition of his receipt of the living of Arrochar, gives a clear indication of the style which was considered appropriate in sentiment and expression when writing to a patron.

Wherever I am placed, whatever be my lot, that duty which I owe to you, shall continue unimpaired either by space or time; and shall only expire with my expiring breath, when I can no longer feel, nor be capable of publishing it to the world, I am sensible motives of this kind have not, and never can extend their influence to your good actions: they flow fra: 1 a superior principle. But I must indeed be depraved, and unworthy of being the object of your kindness and benevolence, if I did not feel those emotions which kindness and benevolence naturally impune.

The Moderate clergy were thus attempting to-move to a point where their opinions on matters of taste and refine- inent and secular activities of all kinds would be accepted on a par with the opinions of litterateurs who were not churchmen. The position they sought was one which would combine ecclesiastical status with an equal status in

1 Alexander Carlyle, The Tendency of the Constitution of the Church of Scotland to form the Temper, Spirit, and Character of her ministers, Edinburgh, 1767, p. 19.

2A letter from the Rev. John Grant of Strathg1ass to Sir James Grant of Castle Grant, dated Strathglass, 6 June 1776. Grant Correspondence (Seaf icld Papers). SRO LIS. GD 248/52/3. 392. secular society. They wanted society to recognize that they were competent to conduct themselves in secular affairs with 1 the appropriate modicum of knowledge, cultivation and taste.

Probably as a result of these aims, the concept of a united party combining the ideal of a collective unit based on mutual support developed in the post-1750 period, a trend which was observed by their Evangelical opponents.

They are a body, every member of which hath neither the same abilities, nor the same office. They are also a body most firmly united, for mutual defence The Moderate for and support .. « are remarkable the most perfect union and harmon4', and for a firm and stcdfast adherence to each other, in the prosecution 2 of their designs.

The connexion between the Moderate sermon and literature appears frequently in the writing of the period. John t'; itherspoon satirized the methods of the sermon-writers who conceived their sermons as literary works.

If it be said, that sermons are not poems, and therefore not to be composed by the rules of poetry: I answer, it is a mistake; many of our sermons, especially those composed by the younger sort among us, are poems; at least they are full of poetical How flights, which comes much to the same thing ... often have I heard parts of lir Addison's Cato, Young's Night Thoughts, and divers other poems, in sermons; and to say the truth, they were none of the 3 worst parts of them.

1 In the Ecclesiastical Characteristics (p. 64n)r John 1"ii therspoon commented: 'This expression, a man of a Good heart, is much in fashion among the moderate, and of great significancy and beauty, but is only to be used in speaking to persons of some degree of taste'.

2 John º'itherspoon, Ecclesiastical Characteristics, preface, x.

3 Ibid., pp. 10-19. teitherspoon suggested (p. 19) that preachers who plagiarized modern printed poems in their sermons should 'transpose them a little, so to speak, that they may not be too easily discerned by young gentlemen who read the Mag- azines'. 393 ;

At the same time, even those who disapproved of the trend

for fine writing conceded that Edinburgh was the centre of

an improving spirit.

If a clergyman there bath a genius for literature, he will in a little time make gre; Lter improvement in science and taste, than perhaps he could do -al l his 'life at any other place in the nation. l

And John Clarkson referred to the pulpits being 'weekly

occupied by Locrates, Plato, Lpict©tus, and 'even by Portius.

Cato,: Hamlet '2 or ...

The literary theory advanced, by ?diel Douglas is an

interesting example of the coalescence of religious thought

and "poetry. Douglas (1750-1823) was a poet, preacher and

social reformer. He was educated 'at'Glasgow, but his. eceies-

iastical, °always harmonious: . sympathies were complex-and not

his affiliations were'originallywith the'Relief Church but

by 1809 he described himself as a 'preacher of restorations.

In 1794 he published The Lady's Scul"l, tla poem on the subject

of death, -which was intended as aniadmonitory poem to the

female In the to, the Douglas the sex. preface poem, : stated connexion between Christianity and poetry,

The sublime truths of Christianity impart dignity and elevation to poetry ..., and give a certain conunanding authority to these pieces in which they prevail, even following they should possess nothing remarkable in point of elegance of composition, or, harmony

1A 'Short History of the late General Assembly of the Church of Scotland shewing the rise and progress of the Schism Overture, Ldinburgh, 1? ie p. 59. , 2 John Clarkson, Gallio; a sermon preached at Kilwinning, Glasgow, 1774, p. 10. 394.

1 of numbers.

A-sample quotation from his poem, however, is hardly convincing evidence of his success in combining the two elements.

I have, alas! Oft heard of grace, Of God - of Jesus, and his love divine, - But heard in vain, Which now gives pain: -2 For to such themes ray heart did ne'cr incline,

Nevertheless, there was a desire among Scottish literary

to try to link the -writers who were preachers aims of sermon- writing and literature, a development which they saw as an

opportunity to raise society's esteem both of them and of

religion. This is clearly soon in the remarks of man like

rudfYment John Ogilvie$, who published his poem The Day of . in

1753. Ogilvie saw the poet as having to fulfil a function

identical to that of the orator in his attempts to evoke

emotion:

The human heart, like a citadel surrounded with almost inaccessible bulwarks, must (e're one can obtain access to it) be attacked with the firmest intrepidity; the several avenues that lead to it discoveredi and numberless accidents surmounted in the way. A man must rouze the conscience, alarm the passions. captivate the imagination, and interest the judgment. 3

1 Niel Douglas, The Lady's Scull; a Poem, Dundee, 1794, preface p. 10.

2 Ibid., p. 35.

3 John Ogilvie, The Day of Jud nenn a Poem, Edinburgh, 1753, preface iv. cwcusiorz 395. CONCLUSION

\hatever therefore tends to exhibit our religion as amiable, is, in fact, an intrinsic evidence of its truth; and consequently tends as really, though directly, to it not so render credible, 1 as arguments deduced from prophecy or miracles.

The most striking evidence to emerge from a detailed

investigation of the rhetorical attitudes of 18th-century

Scottish sermon-writers is that which places their activities

firmly in the forefront of improvement. It has long been

recognized that philosophical,, historical and literary

writing of the period shows the influences of contemporary

improvement: the impetus behind the writing of this thesis

was to try to discover to what extent, if any, the conven-

tions prominent among the 18th-century literary improvers were also to be found in 18th-century Scottish sermons.

This was felt to be particularly relevant since so many of

the major figures influential in rhetorical teaching in

18th-century Scottish teaching institutions were also them-

selves preachers, and, therefore, had the resources of the pulpit at their command from which to disseminate these new

and favoured ideas.

The evidence seems to indicate that from the 1750s the

Church had in its Moderate clergy a group of men who were concerned to improve standards of pulpit rhetoric, and who

sought to do so by composing their own sermons to the highest models, and by seeking to rec anmend these models to their

1 George Campbell, The s irit of the Gospel neither a spirit of superstition nor of enthusiasm: before a sermonnl preached the Synod of Aberdeen, April 9 1771, Edburgh, 1771, p. 2. 396. c-: I terrp, oraries. t hen it was decided to issue The Scotch

Preacher in 1773, for example, the aim was to make available in print a selection of the best contemporary sermons. The editor commented in the preface:

To Students of Divinity also, the Probationers for the Ministry, this collection would be attended with singular advantages. It would afford theca a variety of the most approved models, for forming and1training them to the composition of sermons,

These preachers were anxious to create a necessary relationship between religion and the reformation of manners and they wished to see religion as an indivisible link in the harmonious unity of society, unlike their Evangelical brethren who clung to the patterns of the past. In his sermon

The Situation of the World at the Time of Christ's Appearance,

William Robertson rude the bold claim for Christianity that,

It not only sanctifies our souls, but refines our manners; and while it gives the promises of the njxt life, it improves and adorns the present,

The process of refinement included the practical steps of refining the texts of their sermons. Phrases like 'those improvements of heart' were replaced by 'those moral endowments' and 'to rest satisfied with the greatest purity' became 'to rest satisfied, with an intire blamelessness of 3 outward character'.

In many ways, the attitudes of these :Moderate sermon-

1 The Scotch Preacher, Edinburgh, 1773, i, ix. The preface stated that i. ianuscripts submitted would be referred 'to the judgement of some Clergymen of the most approved knowledge and taste (p. vi).

2 lrilliam Robertson, The Situation of the World at the Time of Christ's Appearance, Ldinburgh,, 1818, p. 31.

3 The changes are made from the second and sixth editions of William Leechman's The Temper, Character, and Duty of a Minister, Glasgow, 1742. 397. writers represented the closest alliance ever achieved between the Scottish Church and the conventions of polite

society, and it is interesting to speculate whether those prominent in advancing the new ideas had realized that the hold of the Church on 18th-century Scottish society was really rather fragile, however powerful it appeared to be superficially, and that they saw that the only hope for creating and maintaining a-- harmonious regime between religion and society was to make the doctrines of religion acceptable to polite society. If this involved reducing the doctrinal content of their sermons, that was a sacrifice they were quite willing to make, particularly since if religion was approved by polite society, its influence would percolate throughout society and thereby, they hoped, strengthen the foundations of religion. Robert Petrie preached a sermon before the Synod of Dumfries on 11 October

1743 on The Reasonableness and Necessity of Public Worship, in which he complained that if the 'eminent in society' were seen to despise religion, this would have a dire effect on the fortunes of religion since,

The world have always been led by the .. s 1 example. of the great.

The Moderates, therefore, far froin being despised for their ecclesiastical tepidity as they so often are, are rather to be commended for anticipating the imminent signs of danger for established religion in the increasing secularization of

1 Robert Petrie, 'The Reasonableness and Necessity of Public `iorship, The Scotch Preacher, Edinburgh, 1773, iii, 70. 398. for (in s^ciety and advancing the common aims of religion

and society) what seemed to them to be the only viable

solution to the inevitable divergence of religion and

society. But fashions change and as the Moderates were swept away in the dying moments of the 18th century, so was their vision and the opportunity was lost for ever. '. ýý __ý .r_ ,,

AM-'ND IX1 399.

J" IVE! i) IX1

CO1UWbPoNDEitE BLLATING TU THE PUBLICATION OF TIE 5I": RLX)NS

OF FHUtA1 BLAIR, 1777-1801.5 VOL.

The manuscript letters reproduced in this Appendix

relate to the publication of Hugh Blair's Sermons (1777-

1801), which undoubtedly provides the most thoroughly docu-

mented account of sermon publishing by an individual preacher

in 18th-century Scotland. The Appendix contains letters from

Blair to tilliam Strahan, including his letter of 29 October

1776 introducing his Sermons to Strahan, and later letters

to Strahan and Thomas Gadell in connexion with the public-

ation of subsequent volumes of the Sermons.

The letters have been transcribed from manuscript

sources in the National Library of Scotland and Edinburgh I University Library. The arrangement of the letters is

chronological and the manuscript reference is given at the

head of each letter. Minor punctuation changes have been

made to assist the sense.

The letters illustrate the keen interest Blair took in

the publication of his sermons and the business acumen he

displayed in negotiating and dealing with his publishers.

The Sermons were a co: nrnercial success, Prow the sale of

which Blair gained almost 12,000, as well as earning him a

pension of 1200 per annum from George III.

1 There are manuscript -letters relating to the publication of the Sermons in the R. Lt, Adam Collection, University of Lochester, and the historical Society of Pennsylvania, which, unfortunately, it has not been possible to reproduce here. These letters are referred to in it. }.t,. Schmitz, Iiufh Blair, New York, 1948, pp. 82-3. 400.

Letter of Hugh Blair to unidentified correspondent Ci. e.

William StrahanJ, dated 29 October 1776. NLS A:i. 1707, f. 4.

Dear Sir

I was very glad to learn that my friend Mr Watson concluded with you upon terms which appear very fair for him and which I hope shall prove not unprofitable to you.

I have my ': elf at present in View a Small publication in which it would give me pleasure that you were Concerned, though it be of that kind of which I am afraid you will put no great Value, being no other than a Volume of Sermons.

All I can say for it is that I have employed cthe word

'bestowed' has been deleted and the word 'employed' inserted-D more time t4 pains on thera than I believe is com: iionly bestowed on publications of that Nature. As Sermons announced by The

Professor of 1thetorick and Belles Let tres in the Universi of Edinburgh may probably draw some Criticism I have given all the Attention that was in my power both to the Composit- ion & the Style, and they have undergone the careful review of several of our best judges here who would not wish my reputation to be endangered by theca.

Mir Kincaid, our present Lord Provost, who is my old

Acquaintance & Friend was very desirous of being Concerned in this publication and offered me £100 for the Property which I have accepted. But both lie and I wish very much that you were joined with him, in case the proposal suits you, and if he has not already written, he will soon write to you on the Subject. I think I can flatter my Self that in a 401,

r:. asonable time there will be a demand for another Ldition.

1.:r Kincaid, out of favour to me, proposed to print at present only a Small one; which as it will promote the Credit of the book by accelerating a new impression, may turn out no disadvantage to the 3'roprietors in the end. The Sermons are mostly of a popular & sentimental kind; intermixed with

one or two of a more Philosophical cast. To send you Speci- mens of so small a work I suppose would not have been worth while. I subjoin the Subjects in case you have any desire

to know them. Lost Sincerely I condole with you on the death of our Excellent & amiable Friend, Mr David Hume. I am, with great respect and Lsteem

Dear Sir

1din. 29 Uctr Your most obedient &

1776 most humble Servant

Hugh Blair

Union On the of Piety Lorality - On the Influence of

Religion upon adversity ý- on the influence of Religion upon Prosperity - on our Imperfect Knowledge of a Future State -

On the Death of Christ - On Gentleness - On the Disorders of Passions the - on our Ignorance of what is good & evil in

this Life - on Religious Retirement - on Devotion - on the Duties of the Young - on the Duties & Consolations of the Aged - On the Power of Conscience - on the Compassioh of

Christ Joy - on the Mixture of & Fear in Religion - on the itotives to Constancy in Virtue. 402.

Copy of letter of Hugh Blair to tilliam Strahan, dated 10 April 1776, in the possession of the Earl of fosebery at

Iiarnbougle Castle. LUL }IS. Dc. 2.76, f. 10

Dear Sir

I was favoured with your kind letter a few days ago;

and must begin with returning you my best thanks for this

new present you make me of £50. Your Proceedings with me have been exceedingly handsome: and I shall always acknow-

ledge them as such and mention them to your honour. I take

a double interest now in the sale of the Book; for the sake

of your interest, no less than for my own reputation. The

Accounts which you give me of its continuing success are

very obliging in you, as well as flattering to me.

I regretted very much the delay of the last Edition,

to here owing some mismanagement about paper; F,c, often com-

plained of it to lr. Creech, as tending to let the book fall

: gale. out of For there were no copies here for two months I any more than at London; and knew at one time 9/- offered for a copy, if it could have been got, to send to the

Country. I am very glad you have now taken it into your own hands & are preparing an Edition at London. I make no doubt

you will take care that the paper and print shall at least fall not short of the last Edinburgh edition which seems to be the best. I would not wish to have it reduced to a diminu-

tive size, which I think there is yet no occasion for, but

to have it retain its old octavo form. In some late publications you have a way of saying on the title page, a New Edition, 403.

Lat I would much prefer your going on with the Succession of

Lditions which certAnly tends to buoy up a Volume of

Sermons, and entitling this, as it will be, the Sixth

,: dition - Having been confined to the house by a slight indisposition since receiving yours I have not yet seen :ter.

Ureech, After I have met with him I shall sofºnedays hence draw upon you, as you allow me, for your proportion & Mr.

Cadells of the £50.

Yesterday I rt ceived a Copy of your new Edition of all

David Luxe's works from his last correction; which by his will was directed to be given to me ha few others of his friends. I am glad to find it a very handsome edition; the paper good, & the type, for its size, excellent. Poor David:

What an irreparable blank does he make amongst us here.

Taking him all in all, we shall never see the like. Indeed

I cannot but agree with what Adam Smith says of him in the

last sentence of his printed letter to you. I aw glad to hear that our friend Dr. Robertson has got such health by his journey. t'or he was but poorly for a long while when here.

Had there been anything promising to look to. I would have begd. a little communication from you as to Politic', -.s. But

the subject is at present too disagreeable to be dwelt upon. Having seen Britain in its fullest glory, I much fear we may hereto see it also in its disgrace IA decay. And yet I am persuaded there is still Vigour & Spirit, & indignation too

in the nation, if there were any man of bold & determined

Spirit to take the lead, and Call it forth. 1)ut Alas! where 404. is there any such publick Leader to be found?

I Beg you would take the trouble of presenting my best

Compts. to Mrs. Cadell; with whom, some time or other, perhaps I shall have the pleasure of becoming acquainted; and believe me, ever to be, with much esteem & respect

Dear Sir

Your obliged and Affectionate

humble Servant

Edinb. 10 April, 1778. IIUGI! BLAIR

P. S. On all the Edit ions of my Book I made a good crony verbal

Corrections, & little improvements in style; availing my Self of all that was suggested either by friends or Grit icks.

Since the Publication of the 5th Edn., no alteration has occurred to me, to be inscribed in the Fditn. you are preparing. Only, this observation has been suggested to me on the very first page of the Book, the last line, where I say, neith-r obscurity of station nor imperfection of knowledge sink thou below his regard - that it ought to have been sinks, in the singular number, as the Conjunctions used are dis- junctive not copulative. I incline to think it may do either way, Ix that as it stands, it does not hurt the ear. However, perhaps the alteration proposed is more agreeable to purity of language; and therefore, if you have not yet begun to print, you may, in case you think it worth while, mark this

Correction on the Copy given to the Printers. I know of nothing else to suggest; and I couu.. it the Book wholly to the acuracy of your Correctors of the Press.

11.13. 405.

Cipy of a letter of Hugh Blair to trilliaxa Strahan, dated

3 August 1779, in the possession of the 1:arl of ýtiosebery at Darnbougle Castle. £UL Dc. 2.76, f. 10

Dear r it

I was favoured with your very obliging letter which by my residing out of town came to hand some days later than I ought to have received it. The pre sent you are so kind as to &:iake me of another £50 on account of my .. ermons is exceedingly handsome and deserves my grateful acknowledg- iacnts. hat you tell czle of their continued success is very flattering to an Author, and Gives iao pleasure of your

I account as well '. s Ll own. shall according as you desire draw upon you by next post for X33-6-Md which is Mr.

Caddel's share and yours. I have not seen h+r. Creech since

I received yours as he is gone for a few days somewhere into the Country.

I went over these `~ermons so often upon the first 4

Editions that were published here and made such a number of small corrections that I have nothing more to do upon theta in that way. I should wish that you went on numbering the editions and entitle what you are proposing to publish the 8th Ldition, not a new one as is sometimes done; as it will

, tend to keep up their farce. Did you notice the Compliment

Horne, that was paid to thew by Dr. the President of Magd.

Coll., Oxford, in a late publication of Sermons by him; when hu vindicates the age fron the supposed contempt of Sermon writing by the high respect which the Publick have 406.

I paid to mine? saw it extracted in the monthly review for IIay last.

I Hesitated much whether I should venture on a Second Volume; I sensible that had a good deal to lose, and afraid to commit my self again on such difficult ground. However,

I have been so incessantly teazed & urged about it and thought my refusal might have so much the appearance either

Barrenness of or culpable indolence, that I have at last set it z about am now busily engaged on it. I have made considerable progress and in case I meet with no interruptions from bad health or other causes think I may be ready to go to January press about the month of so as to be published in

March, which was the time of the last Volume. This however is in so: ne degree uncertain. To say the truth, Sermon writing (so as to draw the publick attention) is the most difficult of all compositions, without exception. To hit on proper & taking subjects; to give to such beaten topicks the grace Novelty; of to be popular without being nonsensicalt and Strong It elegant without being flimsy iss I do assure you, a work of continual labour & difficulty. Few of my brethren sermonize c rs-3 have seen these difficulties, or have had the industry to surmount them; and so it has fared with them ...

.ýs to D. flume's Dialogues, I am surprised that though they have been now published for some time, they have made little so noise. They are exceedingly elegant. They bring together some of his most exceptionable reasonings; but the 407. principles themselves were all in his former works. The part you took, was I think in one of your character &

judged situation, well .,. 3 Aug, 1779.

Letter of Iiugh Blair to unidentified correspondentC i. e.

William Strahan2, dated 14 December 1781. ILS MS. 2257, f. 9.

Dear Sir

According to your desire I applied to j"-Icssrs Balfour and Creech for each of their Sixth parts of the 5.200 resting due on the property of 1)r `.Vatsons Book; which accordingly they are about to pay. By to morrows post therefore a Bill will be drawn u you for the rersainders deducting also ,, on the 110"8"7 which you tell me Mr Cadoll paid to Mr Wadilove on Dr i; atsons Account. This reduces the draught which is to be made on you to £122"18"l - The hill will be drawn on you by Elizabeth t'tatson the Eldest of Dr Watson's daughters, who has a full and legal factory to give discharges & act for all the rest. - It will be proper that you send me any receipt that Mr Cadel has for the money he paid to Mr

4radilove as it must enter into our Aecour±.

Dr Watson was in possession of many Spanish Books relating to the history of his period, some of the Curious and brought fromm Spain. I sent a distinct catalogue of there =", to r Thomson the continuator of the History. I wish you or

Mr Cadell would get this catalogue from him, and see if you wd incline to purchase these Books from us; and if Mr Cadell 403.

inclines to it, let him set a price & let us know what he

would give for them.

The continuation of the History is advancing, and as

Mr Thomson appears to be employing such pains about it, I

perswade my self you will find it worthy of your acceptance

as a property when finished.

Dr Adam Ferguson comes up to London next week I am

sorry that you and He did not agree about his Book. I have

read the greatest part of it, and I can assure you that I

think it a very Valuable Work. It is out of all sight the

best =tosnan History that we have, for my opinion it will

extinguish any other. It is political and profound; written

In an easy perspicuous Style; and the Narration both Art

and Military is interesting, and carries the Reader along.

It is a large Vaork; and will take, I am sure, three Volumes

in quarto, larger than !)r Robertson's, I am perswaded it is

a larger work than his Charles V.

Iwas truly concerned for the last part of your letter

in which you complain so rauch of your health. as you are

for I did like to hear r ordinary stoic not you complain, and

you are too useful a member of Society to be lost, for many

years yet to cone. I was Clad however to hear by Mr Creech

that you was getting better, and I flatter my Self that

your Cold is now entirely removed, only Pray take care of

long Sederunts in the House of Commons.

.', 'e shall hear by next post I suppose of violent debates

you have had about the American War. The prospect there is

so dark & fabricate, that one knows not indeed what to 409. think, nor what measures one would wish administration to take; the difficulties are so great on all hands.

I shall be glad when you can get your Engraver to finish that you send me down some copies of the Head and allow the Picture to return here. You must put Caldwell in

he mind, I suppose, from time to time, that may not triffle with it. I am glad to hear that the `Sermons still continue

insomuch to drop off with you, which is the case here also; that very lately Creech told me he had not a dozen left,

Pý could not answer the corx i ssions that were given hirn till he received more from you which had been at Sea for some

-time.

I "am, with great esteem and respect,

Dear Sir

Your Affecty

14 Dec' 1781 Edinburgh iiugh Blair

Fray favour nie with a line when you have leisure.

Letter of Hugh Blair to Thomas Cadell, dated 18 June 1790. NiS }3.2257,1.14.

Dear Sir

I was sorry that the Copies of my third 'Volume of

Sermons were not sent up to you so soon as was intended;

owing in a great }, easure to the press of Seamen which stop'd

some of our Ships for some clays from Sailing. However I

presume this delay would prove of no material Consequence 410.

to you. I shall be happy if the bale of this Volume,

together with the New i. dition of all the three, which I hear you are preparing shall continue to answer I. xpectations.

the Persons here to Taste I trust, in -All whose can agree

thinking this 3d Volume to be in no respect inferiour to

the other two whici; have been favoured with so much of the

Fublick Acceptance. By most of their I find it is reckoned

the best Volume of the three. In what manners it is to be

treated by your different A.eviewers, I know not, as I have no connexion with any of them, since the death of ray old

friend at Chiswick. The Queens acceptance of my Dedication was in terms the most flattering to me.

tlgrea'bly to the terras of our agreement with which in

so ready and handsome a manner you concurred, I shall take

the liberty, tendays hence, if before that time you do not

write me of its being inconvenient, of drawing, upon you and

Mr Strahan for £200, as the first half of the Price due by

him Volume; for the you & in the .Publication of this and

other £100 of that moiety I shall have recourse to Mr Creech.

I beg to have iiy best respects presented to lir Strahan, with

whose Father I lived in long habits of intimate friendship; and am with great esteem & respect,

Dear . =ir

Your obliged

and Taos t obedt lhu....b1e Servt

Edinburgh }?ugh Blair

18 June 1790 411,

Letter of Hugh Blair to Thomas Cade11, The Strand, London, dated 25 October 1793, PILS. :,15.948, f. 8.

Dear Sir

Agreably to your suggestions CaJnd Mr btrachans, saunetime ago, and to Ur Creech's here, I have been employed all this Summer, and part of last Winter, in preparing Cf7 or the press Une Volume more of Sermons$ and have now entirely

CfJ finished ray 6ork. After 18 Editions I think we may safely

Lvjenture on a 4th Volume; and I can positively assure you that Cthois will be the last of my publications. Hitherto

I have enjoyed Cvjcry good health; but at my advanced time of Life, it becomes cplropcr and requisite to retire. From the attention which I have [gjiven to this Volume (which d' will consist, like the 3 of 20 Sermons) Cajnd from the opinion of a friend of very good taste, who but CpJerused part of it, I think I can flatter my Self that it will not

[b3e reckoned inferious to the former Volumes. I should be very Cuinworthy of the high favour which the Publick has shown me Cats well as wanting to my Self, if I were to

Conclude with any Ct3hing which carried any mark of Care- lessness or want of l; xertion.

As I am quite ready for going to press, I imagine it is G proper to begin without delay, that the Publication may take CpDlace as early in the bpring as shall be proper. Mr

Creech is Cdjecidedly of opinion that the book should be printed here, as all the other Volumes of my Sermons have been; and indeed I incline to this my Self, in order to save 412.

the troublesorne transmission of so many sheets to and fro, from London; have and to the press at hand is always some

advantage. nut in this I submit to you.

''ith regard to terms, I have nothing to say. I know

that with perfect Confidence I can leave these to you, and

Mr Strachan. Of your Candid F,c generous dealings I have

spoken to many with praise. I do not suppose that you will

make any difficulty to give the same price for this, as for

last Volume, 1600; the which was and more I do not look for -

The translations of my other Volumes into French, High

German, and Dutch have all been sent to me from abroad; of

some, more than One Edition. I am Sorry I never could get

the translation into Sclavonic, or Hungarian Language; of

,which the Translator himself wrote me -I beg to have my

best Coxnplemts offered to Mr Strachan, whom it were needless

for me to trouble with a Letter on the same subject with

this. " and I shall hope to hear from you with your first

Convenience; and am, with tauch respect

Dear Sir

Your inos t obedient t

obliged humble Servy, Hugh Blair

Edinburgh

Uctobr 17395th '13.

Letter from Thomas to : B1air, .; ade11 ugh dated 3 November 1793. NLS L5,948, f. 9.

The Aev. Dr Blair, :dinburgh

Dear Sir

I received your favour of the 25th of October at this

place where I have been for sorge time to obtain the benefit

Sea Bathing , of - i. ir Jtrahan joins with me in expressing our

satisfaction that you intend giving to the publick another Volume of Berntons and at the same time readily agreeing to Terms Copy the demanded in the right Viz. on the publication. As you seem to prefer that this new Volume should be printed Edinbr at we cheerfully acquiesce and request you will loose

no time in going to press so that we may be able to publish

early in the printer. Mr Creech will print the same Number fourth of the Volume as he did of the third, and when ready loose no time in forwarding to us our Shares - when I go to London which will be next Week I will make Enquiries after the Translation of your Sermons and endeavour to obtain you Copy a - Mr Strahan in a Letter to no desires his dost

respectful Compliments -I remain with great Regard, Dcar Sir,

Your most obedient & obliged

1 cordially agree to all. humble ;nervt

A. 5

Ramsgate, Novbr 3.1793. T. G £+`t

Letter of Hugh Blair to Thomas Cadell, dated 19 Larch 1794.

EUL 1434 Dc. 4,101-3.

Dear Sir

Along with this I send you the Deed in king over Copy right to you, Mr ` trachan '" Mr Creech, Signed & Executed according as you desired. This however relates only to the

Second Volume of my Sermons. Since that time there have been my Lectures in 3 Vol, a third Volume of Sermon=-, and now a

fourth, about to be published. There is certainly no Chance

that I shall live to execute similar deeds for these 1orlcs.

But if you can Contrive anyIeZal Ic regular mode by which I can during my Life execute some provisional deed for conveying, to you three, the full property of these. Publications,

I shall be very willing to do it, if it can Contribute to your advantage.

My fourth Volume goes on, not through my fault, more

slowly than i expected. Ve are however advanced more than

3 fourths of it, and I should hope that about the end of next Month it may be ready for coi+ling up to you. It is well

Zc correctly printed.

I shall be very well pleased if you and L"-r Bruce can Matters. settle His original Plan was for Crowding his whole book into 4 Volumes, on a very s: aall Type. I advised them against this, and rather to extend it to 5 Volumes 14 make

the Type larger. Ile agreed to this, and sent me a : specimen, which I should think may do very well. As to his Terms I am

in Judge no way a of them 14 told him so; as I was not 415. arcustoned to deal by Nnnle Editions; but that I believed you would be disposed to give him as good terms as he could expect from any other, and he seemed inclined to transact with you rather than with any other

Mr Creech takes the charge of getting this Packet coming frankd to you; as our Members of Parlt are all gone from hence. With my best Compliments to Mr Strachan, I remain always

Dear Sir

Yours most Faithfully

Hugh Blair

Edinb

19th March 1794

Letter of Thigh Blair to Thomas Cadell, dated 8 June 1795. EUL AS. Dc. 2.76, 1.10.

My Dear Sir

I return you my best thanks for that beautiful Fý Elegant Copy of the ',iirrour & the Lounger, in 4 Vols, which you did me the favour to transmit to me by Mr H. MacKenzie.

The Present was exceedingly Acceptable to me, both as the i Authors of all the apers contained in these Volumes are my particular Friends, and as it furnished me a fresh prý, of of your kindness & friendly Notice.

I have also to thank you for the very obligin`, letter

25th you wrote me, of last Month, in which you signify your 416. entire Acquiescence in the Reasons which I ;; ave for not making any additions to my Lectures. I am happy that you are satisfied it was not from backwardness on my part to

take some trouble, provided I could have done what would flatter have been of any real Service to you. I willingly Lease my self that it maybe in my power to renew the of for that your Property, as only 2 years more are wanting Life feel purpose. Though I cannot at my time of but sensibly

the Infirmity of ig e, yet as they are not hitherto accom- it panied with rapid or threatening decline, may perhaps be please Providence to spare we till then; and it will an Continuance . Argument to we to wish for that that it may be Persons in my power to be of any use to who have behaved in

In it is so handsoa, e a manner to me. the meantime, most from grateful to me, you may be assured, to receive you such

Continuing a favourable Testimony to the Success of my

V, ritings. It is a most real Satisfaction to me to entertain

Sermons have the hope that the currency of my may contributed

to advance the Interests of Religion, & that, as you observe,

it affords ground to think that the present age is not so

beg leave to irreligious as some would represent it. I

present my best Respects by Mr Strahan; and have the honour

to be with auch Esteem, & regard

My dear Sir

Your most obliged

& obedt humble

Edinb. 8th June 1795 servt

HUGH BLAIR APPENDIX 2 417.

APPENDIX 2

A CHECK-LIST OF WORKS RELATING TO PULPIT RHETORIC PRINTED

IN 211E 18TH CENTURY

1701 Jean Delme, The Method of Good Preaching, being the advice of a French Reformed Minister to his son, translated from the French by James Owen.

1705-7 John Edwards, The Preacher. A discourse, shewing what are the particular offices and employments of those that character in the Church. 3 parts.

1712 Thomas Blackwell, Methodus Evang elica, or, Dis- courses concerning, the legal method of preaching,,

1713 J. Barecroft, Advice to a Son in the University. To which is now added Concionatorum instructio: or, rules for preaching, etc. 3rd ed. 2 parts.

1714 George Bull, A Companion for the Candidates of Holy Orders. Or, The great importance and principal duties of the priestly office.

1715 J. Barecrof t, Ars concionandi: or, an Instruction to Young Students in Divinity. 4th ed.

1716 cAnon. n Some Rules for Speaking and Action; to be observed at the bar, in the pulpit and the senate in letter 2nd .. e a to a friend. ed.

1721 Jonathan Swift, A Letter to a young Gentleman Orders. lately enter'd into Holy

1722 Fenelon, Dialogues on Eloquence in general and that of the Pulpit in particular, translated froh French by %billiam Stevenson.

1723 John Jennings, Two Discourses: the first of Preaching Christ, the second of Particular and Experimental Preaching. VVith a Preface by Isaac lt atts.

1724 Edmund Gibson, Directions given to the Clergy of the Diocese. 2nd ed.

Mather's 1726 Dr Directions for a Candidate of the Min is

1729 John Henley, 'Discourse on Action in the Pulpit' in Oratory Transactions. No. 2. 418,

1731 Sir Richard F3lackmore, The Accomplished Preacher; or, an Essay on Divine Eloquence ed. John White of Nayland.

1734 Charles Rollin, The Method of Teaching-and Study- Belles Lettres Reflections ing the ... with on Taste; and Instructions with regard to the Hlo- quence of the Pulpit, the Bar, and the Stage, translated from the French.

1741 William Leechman, The Temper, Character and Duty of a Minister of the Gospel.

1744 [Roderick llackenzie o, ltead ing no Preaching ; or. Gentleman the _a Letter to a young .., concerning unwarrantable practice of reading the Gospel instead of preaching it.

1746 Robert Dodsley, The Art of Preaching in Imitation of IHorace's Art of Poetry.

1750 John Erskine, The Qualifications Necessary for Teachers of Christianity.

1751 Philip D oddridge, Lectures on Preaching and the Several Branches of the Ministerial Office.

1752 David Fordyce, Theodorus: A Dialogue Concerning the Art of Preaching.

1752 James Fordyce, The Eloquence of the Pulpit: an Ordination Sermon.

1752 Gilbert Hamilton, The Disorders of a Church, and their Remedies.

1752 George Campbell, The Character of a Minister of the Gospel, as a teacher and pattern.

1753 Isaac Watts, 'Pattern for a Dissenting Minister' in Works.

Dee. -1759 Oliver Goldsmith, 'Of Eloquence' in The No. 7.

1760 Fenelon's Dialogues.

1761 William Thom, An Enquiry into the Causes of the Decline of Religion.

1762 Alexander Gerard, The Influence of the Pastoral Order on the Character Examined. 419.

1763 Robert Sandeman, An Essay on Preaching.

1764 Archibald Smith, An Inquiry into the Subject and Manner of Apostolic Preaching.

1765 CAnon. 7 An Essay towards pointing out in a short and plain Method the Eloquence and Action proper for the Pulpit.

1765 Oliver Goldsmith, 'On the English Clergy and Popular Preachers' in Essays, Vol. IV.

1765 John Langhorne, Letters on the Eloquence of the Pulpit.

1766 Henry Owen, Directions for Young Students in Divinity, with regard to those Attainments which are necessary to_qualify them for Holy Orders.

176 7 cAnon. i A Dial Reading Desk.

1769 Thomas Secker, 'A Charge Delivered to the Clergy of the Diocese of Canterbury in the year 1766' in Eight Charges C delivered to the Clergy of the Diocese of Oxford and Canterbury.?

1771.4 John Wesley, 'Directions concerning Pronunciation and Gesture' in Works.

1773 The Fashionable Preacher.

1774 John Clarkson, Gallio; a Sermon.

1776 George Campbell, The Philosophy of Rhetoric.

1778 John Claude, Essay on the Composition of a Sermon, translated by Robert Robinson.

1778 James Ramsay, The Character of a True Minister of Christ Delineated.

1783 ".. '-Hugh Belles Lettres. . Blair, Lectures on Rhetoric and

1787 George Gregory, S to which are C ... prefixed, Thoughts on the tion and Delivery of a Sermon.

1787 George Cowie, The Presbyterian Dissenter's Guide to Choosing a astor. 420.

1790 William Paley, Advice addressed to the young Clergy of the Diocese of Carlisle.

C17963 John Gardiner, Brief Reflections on the Eloquence of the Pulpit.

1800 Edward Williams, The Christian Preacher; or, discourses on preaching by several eminent divines. APPENDIX 3 421.

APPENDIX 3

A CHECK-LIST OF SEIUKONS PRINTED IN SCOTLAND 1700 70 1800

The check-list of sermons printed in Scotland from

1700 to 1800 presented in this Appendix has been provided in order to indicate the scope and the themes, as well as the development, of the 18th-century sermon printed in

Scotland. It does not, of course, take account of those sermons by members of the literati that were printed in

London (as many of them were), but it is intended to indicate how the topics and the titles selected for sermons changed during the century as a result of changing attitudes to the function of pulpit rhetoric.

The sermons are listed chronologically and then alphabetically within the year of publication. Each entry consists of author, short title and imprint (place of publication, printer and date of publication, where known).

The check-list is based on the 18th-century Scottish holdings of the National Library of Scotland, with some supple- mentary titles included from the 18th-century Scottish holdings of New College Library, University of Edinburgh.

The list is not intended to be comprehensive but merely to act as a guide or indication of the scope of the 18th- century Scottish sermon. 422. 1700

JEVERIDGE, William. A sermon concerninc; the excellency and usefulness of the common prayer. 10th ed. Edinburgh, 1700.

BRUCE, Michael. The rattling of the dr bones; or, A in the time Ch in the sermon preached night at .pe1"Yard pariah of Carluke. [Edinburgh?, S. 1700.

BRUCE, Michael. Six dreadfull alarms in order to the right improving of the Gospel, ro i sic-2 The substance of a sermon. [Edinburgh?, c. 1700. J

CLARK, James. Christ's impressions strong, sweet, an sensible on the hearts of believers delivered in a sermon at Athelstonfoord, June 16,1700. CEdinburgh7: printed by J. Reid, 1700.

DOUGLAS, Robert. The form and order of the coronation of Charles the Second. Aberdeen: printed: and Edinburgh: reprinted by J. Reid, 1700.

DURHAM, James. Christ crucified: or. The marrow of the Gospel. evidently holden forth in LXXII sermons, on the whole 53. chapter of Isaiah. 3rd ed. corrected. by kdinburgh: printed the heirs and successors of A. Anderson, 1700.

MO1tGAN, Shonat, pseud. The Welch-mans warning-piece: or The Highlands mans preachment. As it was delivered in a scrrnond, in Shrop-shire, at the Assembly. Glasgow: printed by it. Sanders, 1700.

RJSSEL, Robert. The accepted time, and day of salvation, the Or, sinners flee from wrath to come. Glasgow: printed by it. Sanders, 1700.

RUSSEL, Robert. The future state of man: or. A sermon of the Resurrection. Glasgow: printed by 11. Sanders, 1700.

RUSSEL, Robert. The sin ai ainst the Ugly Ghosts or, The sin unto death briefly discours'd of. Edinburgh: printed by J. Watson, 1700.

WILLIAMSON, David. A sermon, preached at Edinburgh, in Parliament-House. November 17.1700. before James. Duke

WILLIAMSON, David. A sermon preached at Edinburgh in the Parliament House, November 17.1700. Glasgow: printed by K. Sanders, 1700.

WILLIMSON, John. Scotland's-sin. danger, and duty. Faithfully represented in a sermon by David Williamson 423.

Taken from his mouth in short-hand; and now published by John Williamson. Edinburgh: printed by J. McEuen and Company, 1700.

1701

DU 1305C. Pierre Thomines. The doctrine of trace, or-, A sermon upon those words of St. Paul, For we are Saved by Grace. Edinburgh: printed by J. Reid, 1701.

HAMILTON, John. A sermon before His Grace James -preached Duke of Queensberry, and the Honourable k. states of Parliament in Parliament House, 24 November. 1700. Edinburgh: printed by J. Watson, 1701.

SCOTT, Robert. A sermon upon occasion of the late dread- ful fire at Edinburgh, the third of February, 1700. Edinburgh: printed by J. Watson, 1701.

A SER410N on Psal. 119.14. [Edinburgh?, 1701?. 7

WILSON, D. The glorious bridegroom's appearance: or The midnight-cry to awaken drousie sinners out of their rnid- night slumber. Ldinburgh: printed by J. Yratson, 1701,

IISHART, William. A sermon preached before His Grace, James Duke of Queensberry, and the Honourable Estates of Parliament. December, 1700. Ldinburgh: printed by G. Aiosman, 1701.-I

1702

DUIUTAM, James. Christ crucified: or. The marrow of the Gospel, holden forth in LXXII sermons, on the 53. chapte of Isaiah, 3rd ed. corrected. Edinburgh: printed by the heirs and successors of A. Anderson, 1702.

LKII. AATRICK, J. 7 A sermon occasi on'd by the Kini's death and Her present Majesty's accessi on to the Crown. Preach' March 19, by a Presbyterian minis ter in the North. kdinburbh?, 1702.7

SHIELDS, Alexander. A sermon J2r ached in the Cannongate 91. meeting-house. Feb. 10 Eid nburghJ, 1702.

USI1ART,, William. A discourse of suppressing! vice. and reforming the vicious. Delivered in several sermons. Edinburghs printed by the heirs and successors of A. Anderson, 1702.

WISHART, William. A sermon preached before the Synod of Lothian and Tweddale, at Edinburgh, 5 May 1702. Edinburgh: printed by G. Mosman, 1702. 424, 1703

13AIRDY, John. [ Sunday 16 August 1683.7 A lecture preached in the Church of Pasley Csic7. Glasgow: printed by lt. Sanders, 1703.

CADDEL, Roberts A sermon preached on the XXX of January 1703. Edinburgh, 1703.

CALDER,, Robert. A sermon preached on the XXX of January 1703. Edinburgh, 1703.

CANT, Andrew. A sermon preached on the XXX day of January 1702/3 at Edinburgh. Edinburgh: printed by A. bymson, 1703.

CLARK, John. The spiritual merchant: or, The art of merchandizing spiritualized. Being the substance of twenty sermons on 1";ev. 3.18. Glasgow: printed by It, Sanders, 1703.

HART, James. Asermon preached in the New-Church before the magistrates of Edinburgh, on October 5.1703, Edinburgh: printed by the heirs and successors of A. Anderson, 1703.

MELDRUM, George. A sermon preached in the New Church of Edinburgh, on I'lay 16.1703. Edinburgh: printed by the heirs and successors of A. Anderson, 1703.

SPALDING, John. Synaxis sacra; or. A collection of sermons preached at several Communions. Edinburgh, 1703.

iEDDERBURN, Alexander. }leaven upon earth. or. The history of the transfiguration of Jesus Chirst Csici opened, and practicull Csicn im roven in several sermons. Edinburgh: printed by J. Neid Junior, 1703,

WELCH, John. A sermon preached at Nemphterbrae in Clidsdale. Edinburgh: printed by the heirs and successors of A. Anderson, 1703.

WILLIAMSON, David. A sermon preached in Edinburgh at the opening of the General Assembly of the Church of Scotland 0-March 170 3. Edinburgh: printed by the heirs and successors of A. Anderson, 1703.

1704

AUCHINLECK, Alexander. A sermon preached on the XXX day of January 1703/4 at Coupar of Fife. kdinburgh: printed by A. Syrnson, 1704.

BUNYAN, John. Come and welcome to J Christ: or, A Job 9th plain and profits e discourse on . xxxvi . ed. Glasgow: printed It. Sanders, 1704. 425.

CANT, Andrew. A sermon preached on the XXX day of January at Edinburgh. Edinburgh, 1704.

CLARK, James. The picture of t r The temper of the times represe course at Gla sgow, July 4,1704 J. Reid Junior, 1704.

MELDRUM, George. A sermon preached before the Lord Ross. and the General Assembly of the Church of Scotland; in the New Church of Edinburgh. 16 March 1704. Ldinburah: print-

1705

CUMUNG, Alexander, A sermon preached upon Christmas Day. Edinburgh: printed by A. bymson, 1705.

IIAI4ILTON, Alexander. A sermon explaining the life of faith. preached in the City of Edinburgh, by a minister of known learning, piety and integrity. Edinburgh, 1705.

WEBSTER,, Alexander. Sacramental sermons and discourses at the Lord's table. Edinburgh: printed by J. Reid Junior, 1705,

1706

CARDUTIINOT, John. J A sermon preach'd to the people, at the Mercat Cross of Edinburgh; on the subject of the Union. C Edinburgh7,1706.

LOGAN, John. A sermon preached before his Grace James Duke of Queensberry. and the Honourable Estates of Parliament in the New Church of Edinburgh, 27 October 170 6. Edinburgh: printed by the heirs and successors of A. Anderson, 1706.

TIHOMSON, William. The Churches comfort: or A sermon on John XVI. 22 preached in the Old Church of Edinburgh, 29 December 1661. Edinburgh, 1706.

WALKER, Henry. Sermon u on the nativity of our Lord Jesus. Edinburgh: printed by A. Symson, 1706o

WEBSTER, James. A sermon preached at the election of the Maeistrates of Edinburc! h. in the High Church, October 1. 1706. Ldinburgh pprinted by G. Mosman, 1706.

WILSON, John. God's warning to Scotland. being two sermons on Isa. 26,9, preached in a meeting-house, in the northern suburbs of kdinburgh, March 3 and 10.1706. Edinburgh: printed by J. Acid Junior, 1706. 426.

WILSON, John. Spiritual chymistrie, beine a discourse on Rom. B 28 preached three several Lord's Days, in a meeting- house in Edinburgh. Edinburghs printed by J. i: eid, 1706,

1707

BRUCE, Michael. Good news in evil times for faint believers, or, The summ of a lecture upon Jeremiah chapter. Ci: d inburghJ, 1707.

BRUCE, Michael. Soul-confirmation or A sermon preached the parish of Cambusnethen in Clyds-dail. CEdinburgh2,

BURNET, Gilbert. A sermon nreach'd before the Queen an the two houses of Parliament at St. Paul's on 31 Decemb 170 6. Edinburgh: reprinted by V. J, 1707.

CANT, Andrew, A sermon preach'd at Edinburgh. on Thurs- day the thirtieth of January ).i. UCC. VII. being the anniversary of K. Charles I. C Edinburgh7,, 1707.

WISHART, William. A sermon preached before his Grace David Earl of Glasgow. Her Majesties Hiph Commissioner and the General Assembly, at the opening of the Assemb 8 April 1707. Edinburghs printed by the heirs and successors of A. Anderson, 1707.

WIS1IART, 'illiam. Two sermons on Jeremiah 30.7 preached at Leith. Edinburghs printed by G. Mosnan, 1707.

1708

BRUCE, Michael. Good news in evil times for fainting believers, or the summ of a lecture upon Jeremiah 45 chapter. CEdinburghJs 1708.

CAWER, Robert. A sermon preach'd on the barbarous and bloodie murder of the Royal Martyr King Charles the First. Ck:dinburghj, 1708.

1709

BRUCE, Michael. Soul-confirmation: or. A sermon preached in the parish of Cambusnethan in Clyds-dail. GEdinburgha, 1709*

1U MING, Robert. A funeral sermon on the decease of the late Reverend Abraham Hume, Ldinburgh: reprinted by the heirs and successors of A. Anderson, 1709.

MiOMSON, James. A sermon 12reached at Elgin, on Thursda 17 February 1708/9, the day appointed forThanksGiving for the successes of the arms of Her Majesty throughout this last year. Edinburgh: pr nted by the heirs and successors of A. Anderson, 1709. 427. 1710

CLARK, James. A loud call for help and sympa sermon on Acts XVI. 9,10. Edinburgh: printed by the heirs and successors of A. Anderson, 1710.

GRAY, Andrew. The mystery of faith opened up: or some sermons concerning faith. Edinburgh: printed by the heirs and successors of A. Anderson, 1710.

RUTHERFORD, Samuel. Christ csicj napkin: or, A sermon preached in Kirkcudbright at a communion, May 12.1633. CScotland, c. 1710.7

SECKER, William. A wedding rincº fit for the finger: or, The salve of divinity on the sore of humanity laid open in at a sermon a wedding in St. Edmonds. Edinburgh: printed by J. %ýatson, C1710J.

%EDDERBURN, Alexander. David's Testament opened up in fourty Csic7 sermons, Edinburgh: printed by the heirs and successors of A, Anderson, 1710.

YELCII, John. An alarm to the impenitent, being a sermon preach'd at lirotherston-burn, in the spring of 1679. CEdinburgh], 1710.

,'ELCH, John. Thegreat gospel summonds sic . to close with Christ under the pain of the hichest rebellion against the great God of Heaven. Edinburghs printed by J. Reid, 1710.

1711

BEVERIDGE, i±illiam. A sermon concerning the excellency and usefulness of the common-prayer. Edinburgh: reprinted 1711.

CANT, Andrew. A sermon preach'd at Edinburgh on Tuesday the XXX of January M. DCC. XI being the anniversary of the martyrdom of K. Charles I. CEdinburgh7,1711.

DAL.CLEISH, John. A sermon concerning self-denyal preac in the New-North-Church of Edinburgh, 18 July 1708. Edinburgh: printed by J. Reid Junior, 1711.

DALGIEISH, John. A sermon concerning self-resignation preached in the High-Church of Edinbu rgh, 29 July 1708. Edinburgh: printed by J. Eieid Junior, 1711. I 428.

GitAY, Andrew. Directions and instigations to the duty of 'prayer, Being the sum and substance of 9 sermons. Edinburgh: printed by the heirs and successors of A. Anderson, 1711.

GRAY, Andrew. Great and precious proluises; or, Some sermons concerning the promise, and the right application thereof. Edinburgh: printed by the heirs and successors of A. Anderson, 1711.

A SER ION preached at Edinburgh, on Good-Friday last, March 30, AM.DCC. XI. Edinburghs printed by J. Watson,, 1711.

1712

ANDERSON, John. A sermon preach'd in the church at Air, at the opening of the Synod, on Tuesday the first of April 2. ? 1I Glasgow: printed by H. Brown, 1712.

COCKBURN, William. A sermon upon the eighth of March, being the anniversary of Her Majesty's happy accession to the Crown. Edinburgh: printed by J. toatson, 1712.

GRAY, Andrew. The spiritual warfare: or, Some sermons concerning-the nature of mortification, right exercise and spiritual advantages thereof. Bein the substance of ten sermons, newly corrected and amended, din urgh: printed by the heirs and successors of A. Anderson, 1712.

SMART, discourse (after William. - A short sermon) recommendinc the service and nravers of the Churc

1713

CANDERSON, James.? Two sermons preached at üamiltoun, upon the late Communion-Sabbath. Edinburgh, 1713.

CANT, Andrew. A sermon preached after the renovation of the National Covenant and celebration of the Lord's Supper, Glasgow, 1638, --Edinburgh, 1713.

DICKSON, John. A sermon preached in the church at Air, a the sitting; down of the Synod; Tuesday, October 4,169 8. [Glasgow? >, 1713.

FRAZER, James. Prelac an idol, and prelates idolaters: in a sermon. [Edinburgh],, 1713.

KING, William. A discourse concerning the inventions of men, in the worship of God. Edinburgh: printed by R. Fairbairn, 1713.

SCOTT, K. A sermon preach'd on 30 January 1712, in the meeting-house in Skinners Gloss, Edinburgh, kdinburgh. 1713. 429. 1714

BURNETT, Gilbert. A

1IACGEORGE, William, A sermon at the opening of the 5yn of Lothian and Tweed ale. At Edinburgh, Apri 1 27.1714. Edinburgh, 1714.

SMART, William. Two sermons against treacherous and double dealing. Edinburgh: printed by G. Stewart, 1714.

WISHART, William. A sermon preached before his yrace John Duke of Athol Her Majesty'; High Commissioner, and the General Assembly of the Church of Scotland; at the opening of the ssembly on 6 May, 1714. Edinburgh: printed by the heirs and successors of A. Anderson, 1714.

1715

ANDERSON, John. A sermon nreach'd in the Church of Air at the opening of the Synod on Tuesday the first of April 1712. Glasgow: printed by 11. Brown. C17153.

[CANT, Andrew. ] A sermon nreach'd in one of the meotinp. - houses in Edinburgh, on Monday, January 31,1715. Being the anniversary of the martyrdom of King Charles the First. Edinburgh, 1715.

DURHAIM, James. The blessedness of the death of those that die in the Lord; in seven sermons on Revel. xiv. xiii. Glasgow: printed by It. Sanders, 1715.

GCW news from the North; or. The-best way to have King; George long continued, as a great mercy to these nations C ontainidiin a sermon preached at Inverness, October 20 17 4. lyd nburgh: printed by J. kfoncur, 1715.

STRATFOFID, Nicholas. Of the reverence due to Cod. A sermon. Edinburgh: reprinted 715.

1716

DROWN, John. The life of faith in time of trial and affliction, cleared up explained, from Heb. x. xyiii. _and Edinburgh: printed by the heirs and successors of A. Anderson, 1716.

BURNET, Gilbert. A sermon preach1d at the Parish Church of St. James's Vestmins er, on the first day of Augusts ty's to . Beint the anniversary of is a es accession the rone. din urg : reprinted 1716.

C1iARTEF:S, Lawrence, Four sermons. Never before published. Edinburgh: printed by W. Adams Junior, 1716. 430.

IVISIIART, William. Theolo is or discourses of God: delivered in CXX sermons. vol. Edinburgh: printed by J. lloncur, 1716.

1717 BRADDURY, Thomas. The primitive Tories; or, Three pre- cedents, of persecution, rebellion and priestcraft1 consider'd. In a sermon preach'd November 5.1717. Edinburgh, 1717.

BROWN, David. A sermon preached at the Conimuni on of the tAearns. September 1698, [Edinburgh?, ], 1717.

MIATICK, James. The saint's duty- in evil times: in two 2 20. dinburgh3: sermons preached from Isa. . CL: reprinted 1717.

SNAPEi, Andrew. A sermon preachld before the House of 1717. - 2nd Commons, on Wednesday, 29 May, 71 . ed. London: printed: and 1.dinburgh: reprinted 1717.

TRAPP, Joseph. The real nature of the Church or kingdom Martin of Christ. A sermon preach id at St. in the Fields May 19. London: printed: and Edinburgh: reprinted by V. Adams Junior, 1717.

1718

13UHN'ET, Gilbert. A sermon proach'd at St, Bridget's in Church, on :Monday Faster-tieek, March 29,1714. London: reprinted Edinburgh, 1718.

DICKSON, David, The true comfort of a Christian, or, Food for a distressed soul. Edinburgh: printed by J. Vatson, 1718.

GILLESPIE, Patrick. Rulers sins the causes of national judgments, or, A sermon preached at the Fast, upon the 26 December, 1 650. To which annexed, A sermon upon the difficulty of conversion, by John tialwood. Glasgow: printed by J. and W. Duncans Csic7,1718.

CMACGEORGE,, William. ] The sum of Christianity, containing; a brief account of what we are to believe, and of what we are to practise, in order to our obtaining eternal life: described in a discourse. Edinburgh: printed by R. Brown, 1718.

THE NATURE of spiritual rebellion consider'd, and applied to the Presbyterians; in which their commission, either to preach, or to administer the sacraments is proved to be ineffectual: in a sermon. Edinburgh, 1718.

RUTHERF010. Samuel. An exhortation at a communion, to Scots congregation, in London. [Glasgow, 1718.7 431. 1719

ANDERSON, John. A sermon. preach'd in the Trone Church of Glasgow, on Thursday 28 May, M. DCC. XIX. being the anniversary of the birth of His Majesty King George. Glasgow: printed by J. and W. I)uncans [sic], 1719.

BROWN, John. Christ in believers t to hope of glory; beim; the substance of several sermons. Glasgow: printed by R. Sanders, 1719.

DUGUID, William. Plain dealing with Presbyterians: a sermon preached in the meeting-house of ßurntisland in Fife. Upon Friday January XXX. 1719. beinga day of humiliation for the horrid and barbarous murder of King Charles I. CFdinburgh7,1719.

U)UXP, John. he happiness of urgh: printed by J.

A SER130N preached on Tuesday April 14.1119, Being a Fast- Day, appointed by the Presbytery of Lithgow, on the occasion of an invasion intended by Spain against lsritain, in favours of a Popish Pretender, C Edinburgh, 1719.3

WISHART, William. A sermon preached before his Grace John Earl of Rothes His Majesty's High Commissioner, and the General Assembly of the Church of Scotland; at the opening of the Assembly on 14 May 1? 9. Edinburgh: printed by J. )loncur, 1719.

1720

Ant, SON, John. Christ's coronation or, The Covenant renewed, with some notes of the prefaces, lectures, and sermons, before and after the solemn Action, June 28.1719. CPerth? J, 1720.

CALUMY, Edward. danger The great of covenant-breaking . Being the substance of a sermon preached January 14,1645, before the Lord Mayor of London; being the day of their taking the Solemn League and Covenant. Edinburgh, reprinted 1720.

EMYLNE, V illiarn. J A time to weep; or, The necessity of continuing the observation of the XXX day of January in Scotland, as well as in England, as a day of solemn humiliation. Edinburgh, 1720. 0 PEDEN, Alexander. The Lord's trumpet sounding an alarm against Scotland by warning of a bloody swor_J. 13einfl the substance of a preface and two prophetical sermons preached at Glenluce anno 1682. CGlasgow? 1720? ] 432. IEBSTER, James. The two great promises of the Covenant of Grace, and its foundation unfolded or, An action sermon, preached in the Tolbooth Kirk, iJarch 7,1714. CLdinburgh, 1720. )

WILKIE, John. Asermon preached at Mid-Calder on Thursday, January 14,1720. Ldinburgh: printed by J. U' uen and Company, 17 0.

WILLIAA: ON, David. 'Scotland's sin, danger, and duty. Re- presented in a sermon preach d at the %est-Kirk, Auftust 23,1696. Being a Fspst-Day, upon occasion of the great dearth and famine, Ldinburgh: printed by J. lt'Luen and Company, 1? Uff,

1721

SYMYSO2l, Bernard. A sermon on Luke x. 30. Edinburgh, 1721.

MDEIWM, Alexander. David's Testament opened tip in fourty CsicJ sermons. Glasgow: printed by R. Sanders, 1721.

1ILLIAMISON, John, The os el-method of conquering sinners unto Christ, opened and applied, in several sermons. Ldinburgh: printed by R. Brown, 1721.

1722

BROMI, John. The rod of God shaken over the heads of his own children. Reihe substance of a sermon preach Id in the Tolbooth Church after celebration of the Lord's Supper, 9 :-larch 1713. Ldinburgh: printed by J. Mosman and Company, 1? 22.

CAMPBELL, Daniel. Sacramental meditations on the sufferings and death of Christ; being; the substance of some sermons preached before the Communion, in the Irish langua Kilmichael of Glasrie. 9th ed, corrected and , _in amended. Edinburgh: printed by J. Moncur, 1722.

DUNLOP, William. Sermons preached on several subjects and occasions, with some lectures. 2 vol. Edinburgh: printed by J. Watson, 1722.

ERSKINE, Ebenezer. The groans of believers under their burdens, set forth in a sermon, from 2 Cor. v. 4. Preached in the Tolbooth Church of Edinburgh, 27 October 1720, before the celebration of the Lord's Supper, Edinburgh, 1712.

T»E: r"TY sermons preached before and after the celebration of the Lord's bu er by lim. %'rishart Walter Douglas, Thomas Halyburton and John Crillison, Edinburgh: printed by J. A1acKeuen and Company,, 1722. 433. 1723

DURHAM, James. The great corruption of subtile self, discovered. In seven sermons. Glasgow: printed by J. Duncan, 1723.

GLEN, James. Sacramental sermons. Edinburgh: printed by C. Dallas, 1723.

GUTHItIE, John. A sermon preached upon breach of covenant, in the year 1663. Edinburgh: reprinted 1723.

LINN, Patrick. The sermon preach'd at the opening of the Synod of Dumfreis csicj 8October 1723, Edinburgh: printed by J. McEuen and Company, 1723.

SIA1SON, James. The building the tower of salvation; being a preparation sermon. 3rd ed. corrected. Edinburgh, 1723.

WEBSTER, James. Select sermons preach'd on several texts, more especially on itom. vi. 23. Edinburgh: printed by V. Drown and Company, 1723.

WILSON, Gabriel. The trust. A sermon. at the opening of the provincial synod of Mers and Teviotdale, at Kelso, October 17,1721. CEdinburghu, 1723.

1724 i3URNET, James. The sum of Christianity: or Christ in his sufferings, and in his glory. Represented in some sermons preached on 1 Yet. i. ll. Edinburgh: printed by J. M EEuon and Company, 1724.

ELSKINE, Ralph. The best bond. or surest engagement: a sermon preached upon Jeremiah xxx. 21 before the administration of the Sacrament of the ord's Supper. cEdinburgh7, 1724.

ERSKINE, Ralph. The harmony of the divine attributes dis la 'd in the redemption and salvation of sinners Jesus Christ. Edinburgh: printed by J. Itoss, 1724.

ERSKINE, Ralph. Law-death, Gospel-life: or, The death of legal righteousness, the life of gospel holiness. Be nn the substance of several sermons upon Galatians 11.19. Edinburgh, 1724.

1725

DOUGLAS, tValtor. Eleven sermons preached before and after the celebration of the Lord's Supper. Edinburgh: printed by J. b1ci uen and J. Davidson, 1725. 434.

ERSKINE, Ebenezer. God's little remnant keeping their garments clean in an evil day. Being a sermon preached at Strathmi LAdinburgh3, the Sacrament of lo June 1714. 1725.

ERSKINE, Ralph. Christ the people's covenant. A sermon preached before the celebration of the Lord's Supper, at Dunfermline, August 19.1722. C Edinburgh, 1725.

1726

John. The life of faith in time of trial and affliction, cleared p and explained. Edinburgh: printed by J. ttoss, 1726.

[CAMPILELL, ArchibaldJ. The duty of nrayinc for civil rnagistrates, recommended in a discourse on 1 Timothy 11.1.2. Edinburgh: printed by It. Fleming and Company, 1726 .

CUMING, Patrick. A sermon p hed at the opening of the Synod of Durnf re isCsic J1 Apr 2,172 6. Edinburgh: printed yJ. Davidson and Company, 17

DURIMM, James. Christ crucified: or, The marrow of the Gospel holden forth in ; event two sermons on the whole fifty third chapter of Isaiah. 5th ed. corrected. Edinburgh: printed by T. Lumisden and J. Robertson, 1726.

ERSKINE, Ebenezer. The backslider characterized; or. The evil and danger of defection-described: in a sermon John vi. 66 preached at ysart. Edinburgh, 1726.

ERSKINE. Ebenezer. Christ in the believer's arms. --being a sermon reached at Strathmi 1o blay 10 1724. Edinburgh,, ?l

ERSKINE, Ralph. The--hapny congregation: or. The great gatherinc of the people to Shiloh. Being several sermons reached on sacramental occasions, in the year dinburgn,

ERSINN Ralph. main question of the gospel-ca chism that think ye of Christ? tieing some sermons preac at 22 1725. 1ortmoak on a sacramental occasion Au . Edinburgh, 1726. t, 1cCULLOC11, William. A sermon against the idolatrous worship of the Church of Rome. Glasgow: printed by It, handers, 1726.

WILLIALSON, John. Gospel-truth and holiness, considered in their nature and necessity, and in their harmony and influence, in several sermons. Edinburgh: printed by R. Brown, 1726, 435.

1727

T, ] Christ- in the form [BETIIUNE,, The -mystery -of of 1 servant, briefly enquired into; in a sermon preached at the administration of the Lord's-Supper. Edinburgh: printed by J. AicEuen and Company, 1727.

MINSTERT©UN C. Christian liberty, founded in truth; , gospel or, The great a -;; ument of Christian liberty explained in a sermon upon Joh L viii. 32. Edinburgh: reprinted by it. Brown, 1727.

ItUTIhERFOFD, Saraucl. Christ dying and drawing sinners to hiriselfe. Edinburgh, 1727.

%ILLIA2.: ON, John. Gospel-t)reachinx and a ospel-conversation considered in'several sermons. To which is added, A sermon on Christian liberty. Edinburgh: printed by It, Brown, 1727.

1728

COCKEUF. N, Patrick. The duty and benefit of praying for our governors: a sermon preached in St. Paul's Chapel in on Aberdeen the day 'of their Majesties coronation. Ldinburgh: printed by T. ftuddiman, 1728.

CUTJtIE, John. Pharisaical righteousness insufficient, or, The absolute necessity of exceeding the righteousness of scribes and 'harisees. Ldinburgh, 1728.

EIRE}: IPNE, Ebenezer. The believer exalted in imputed righteousness. Dein; a sermcn preached at the celebra of the Lords Sunner. Edinburgh, 1728.

EMKINE, Ebenezer. The humble soul and peculiar favourite fleaven Orwell, July T7,1721. of _ßeinp a sermon preached at Edinburgh: printed by T. Lumisden and J. Robertson,, 1728.

ERSKINE, Ebenezer. Unbelief arraign'd and condemn'd at the Bar of God. Bein a sermon preached in the Tolbooth" Church of Edinburgh, March 2.1727. Ldinburgh, 1728.

ERSKIIE, Ralph. The gradual conquest: or, Heaven won little and little. 't'wo sermons preached at Carnock, 3 1727. Edinburgh, 1728.

I SKINE, Ralph. Preventing love: or, God's love to us the cause of our love to him. Bein a sermon preached after the, adrinistration of the bacrament of the Lord's Supper at Portmoak, June 3.1723. Edinburgh: printed by J. I cf: uen and Company, 1728. 436. ER51: INE, Ralph. The rent vail of the temple: or. Accea to the Holy of Holies by the death of Christ; being a sermon preached after the administration of the Lord's Supper, at Carnock, 1 July, 1719, Edinburgh, 1728,

ERSKINE, Ralph. The rent vail of the temple: or, Access to the l1oly of Holies by the death of Christ ; being a sermon preach'd on Matthew xxvii. 51 after the administra tion of the Sacrament of the Lord's Supper, at Carnock, 12 July, 1719.2nd cd. Edinburgh, 1728.

ERSKINE, Ralph. The saving, sight, or, A view of God in Christ. Delivered in several sermons at the occasion o celebrating the Sacrament of the Lord's bupper at Dunf erml ing c si c J, 21 May, 1727. Edinburgh. 1728.

RUTIIERFORD, Samuel. The cruel watchmen: a sermon on Sonny. v. 7,8,9,10. Edinburgh, 1728.

IUl HERFOI{D, Samuel. An exhortation at a, communion to a Scots congregation in London. From a manuscript never before 1728. printed. kdinburs , tyEBSTER, James. The two great promises of the Covenant of Grace, and its foundation unfolded: or An action sermon in Kirk. March 7,1714. Edinburg preached the Tolbooth , 1728.

1729

CULL l, James A the infallibility the . sermon against of Thome New Church or Pone o? preached in the Church of renteenth of January, 29. Glasgow: _1? Pr

ElISKIKE,, Ralph. The best bond. or surest engagement: a sermon preached bäfore the administration of the Sacrament of the Lord's Supper, at Dunfermline, Jul 19.1724. kdinburgh: reprinted 1729.

ERSKIN°E, Ralph. Christ the people's covenant. A sermon preached before the celebration of the Lord Is Supper, at Uunfermlinri csici, August 19.1722.2nd cd. corrected and amended. Edinburgh, 1729.

EItSKINE, Ralph. Th tab t'h4 g2 m d What think ve of Ch at rgh, 1729. _

ERSKINE. Ralph. The mediator's power in Heaven and earth In a sermon reached before the administration of the sacrament of the Lord's Supper. Edinburgh, 1729, 437.

F1iSKINE:, Ralph. The militant's song; or. The believers' exercise, while here below. A sermon preached at Carnock, July 1723, being a Thanksgiving-Day immediately after the celebration of the Lord's Supper. Edinburgh, cl729? >. rurr iERFOItD, Samuel. An exhortation at a comrsunion to a Scots congregation in London. From a manuscript never before printed. Edinburgh, 1729.

SCOTT, Robert. Twelve sermons preached before and after the celebration of the Lord's Supper. Edinburgh: printed by J. Davidson and Company, 1729.

1730

CAIM ICUAEL, Alexander. the Spirits od.

ESKINE, Ebenezer. The law of faith, issininr- forth from Mount Zion; in three sermons preached at the administrati on of the Lord's Supper at Innerask, August 9,10,11,1? 9. Edinburgh, 1730.

IWI1IERFORD, Samuel. An exhortation at a communion to a Scots congregation in London. From a manuscript never before printed. Glasgows printed by 1,. Duncan, 1730.

1731

CRMF JW, 1ii11iam. Christ the power of God and the wisd of God. A sermon preached at the opening of the Synod of 20,1730. l. lerse and Tiviotdale C 8ic3 , October Ldinburgh 1731.

DICKSON, James. Practical discourses on important subjects. Edinburgh: printed by It. Fleming and Company, 1731.

EItSKINE, Ebenezer. The rainbow of the covenant surrounding the throne of Grace. Being some sermons preached at the sacrament of Muckart, June 23.1728.2nd cd. Edinburgh: printed by 1). Duncan, 1731.

KINLOCH, Robert, The truth and excellency of the gospel- revelation. A sermon preached in the High Church of Edinburgh, Monday, 4 January 1731. upon the anniversary meetinc of the bocietv in Scotland for propagating_ Christian Knowledge. Edinburgh, G1731>.

RUTILERFORD, Samuel. An exhortation at a communion to a :; cots congregation in London. From a manuscript never before printed. Edinburgh, 61731? J. 438. power. CCOTT, John'""Thc_pastor's and the people's obedience, briefly stated and defended. in a sermon preached before the Synod of Dumfries. October 13,1730. Edinburgh; printed by J. Davidson and Lompany, 1731.

TMILL, Robert. Twenty' nine sermons, 'Edinburgh: printed by I. Flersing and Company, 1731.

1732

CRAIG, Janes; He that winneth souls is wise, A"sere preach'd at the opening of the Synod of Lothian and Tweddale, November 6.171 6, Edinburgh: printed by It, Fleming and Company, 1732.

DICK, James. The duties of a minister of the gospel. 'especially the importance and difficulty of them considered. Glasgow, 1732.

DOUGLAS, Robert. The form and order of the coronation of Charles the Second as it was acted at Schoone, the first day of January, 1651. A sermon. Glasgow: printed by J. ncan, 1Ii'.

ERSKINE, Ebenezer. ' The government upon Christ's shoulder Being a sermon preac s at Stirling, June 4 1732, on habbath evening after the sacrament. [: Edinburgh, 1732. ]

TS.SKINE; Ebenezer. The stone rejected by the builders, exalted as the headstone of the corner. A sermon preach'd at the opening of the v nod of Perth and Stirling, at Perth, October 10.1732.2nd ed. Edinburgh$ 1732,

ELSKINE, Ralph. The happy congregation; or, The great gutherinG of the people to Shiloh. Being several sermons I in the 1725. .preached at sacramental occasions, year l:: dinburgh, 1732.

GIBBON, Archibald. I am not ashamed of the Gospel of Christ. A sermon preached before His Ma. jesty's High General Corv-nissioner to the Assembly in the High Church of Edinburgh, on 7 May 1732. Edinburgh: printed by G. Hamilton and Company, 1732.

ITALL, George. Practical sermons on several subjects, E printed by T. Lumisden and J. Robertson, 1732.

MONCRIEFF, Alexander. The duty of contending, for the faith. A sermon preached before the Provincial Synod of Perth and Stirling, April 1732. Edinburgh: printed by It. Fleming and Company, 1732.

A SEPJION preached at Dunfermline, July 16.1732. CL:dinburgh, 1732. ] 439. A SERMON preached in the Tolbooth Church of Edinburgh, March 6.1732. CEdinburgh, 1732?. J

1733

A1DERSON, George. The use and abuse of diversions. A sermon on Luke xix. 13. With an appendix, shewing that the stage is an unchristian diversion. Edinburgh: printed by B. Fleming and Company, 1733.

CRAIG, James. Sermons preached on several subjects and occasions. 2 vol, Edinburgh: printed by It. Fleming, 1733.

ERSKINE, Ebenezer. The character of a soul espoused to Christ. A sermon preached upon a Thanks iving Day after the sacrament of the Lord's Supper in the Tolbooth Church of Edinburgh, March 6,1732, Edinburgh, 1733,

ERSKINE, Ebenezer. The stone rejected by the builders, exalted as the head-stone of the corner. A sermon preach'd at the opening of the Synod of Perth and St irl ink;, at girth, Uctober 10.1732. Edinburgh, 1733,

ERSKINE. Ebenezer. A treasure of gospel-grace di 'd out of Mount Sinai. Bein; a sermon preached on a sacramental occasion at Kinglassie. Edinburgh: printed by T. Lumisden and J. Robertson, 1733.

ERSKINE, Ralph. The law of God's house. A sermon preached ! after the celebration of the sacrament of he Lord's Supper, at Dunfermline, July 16.1732. Edinburgh: printed by T. Lumisden and J. Robertson, 1733.

LINDSAY, Henry. The present state of the Church of Scotland, with the duty of the members thereof enquired into, in a sermon at the opening of the Synod of Perth and Stirling, October 9,17 3. Edinburghs printed by T. uurnisden and J, Robertson, 1733,

SCUItLOCK, David. An excellent sermon in defence of passive- obedience and non-resistance: preach'd on Sunday 7 October 1733 at St. P--1's Cathedral. Edinburgh: reprinted 1733.

SMITH, James. The misery of ignorant and uncontroverted sinners. A sermon preached in the High Church of Ldinburgh, 2.londay, January 1.1733, upon occasion of the anniversary the Society in Scotland for Christian -meeting of propagating Knowledge, Edinburgh: printed by It. Fleming and Company, 1733.

VEDDERSFOON, Patrick. Sermons preached on several subjects and occasions. Edinburgh: printed by B. Fleming and Company, 1733. 440.

%ILLISON, John. The Church's danger, and the minister's dut declared in a sermon reach'd at the opening of the nod of Anus and 2tearns at ; Montrose 16 October 1733, Glasgow: printed by J. Duncan, 1733.

1734

DONALDSON, Thomas. Unity among brethern cxplain'd and recommended. A sermon preached before the provincial i

DUIUTAM, Jarses. The blessedness of the death of those that die in the Lord, Glasgow, 1734.

ERSKIll. Ebenezer. The king held in the galleries; bei a sermon preached on Sabbath-evening, immediately after , the celebration of the Lord's Supper, Dunfermline, June 7 Edinburgh, 1734. 11717.

ERSKINE, Ebenezer. The wind of the Holy Ghost blowing upon the drv bones in the valley of vision. Being a sermon preached in the To1booth Church, upon a Fast before the Supper, : iacrament of our lord's t-iarch 15.1715. Edinburgh, 1734.

RUTHERFORD, Samuel. Christ's napkin: or a sermon preache inKirkudbright, May 12,3 dinburgh, 1? 34.

tj,IATSON,, Thoaas, A body of divinity consisting of one hundred seventy six sermons on the lesser Catechism. Glasgow, 1734.

WILLISON, John. A serraon preached before His Majesty's high Comaissioner to the Qcneral Assembly, on 5 l. ay 1734. T. Y:dinburgh: printed by Lumisden and J. 1obertson, 1734.

1735

BRUCE, John. A sermon preached at the opening of the Synod of Perth and Stirling, on the 8 April 1735. kdinburgh: printed by T. Luuuisden and J, Robertson, 1735.

ERSKINE, Ebenezer. The name of God glorified in Christ. Several sermons preached from Exod. xxiii. 21. ldinburgh: printed by U. Fleming, 1735.

1RSKINE, Ebenezer. The solemnity of Christ's ascension to the throne of glory. Being two sermons proach'd at the celebration of our Lord's Supper, Abernethy, April 28 1734. Ldinburgh: printed by R. Fleming, 1735.

Lit5KIP Ebenezer. The true substance and strength of , _a church and nation. Two sermons preached at the administrat- Supper ion of the Sacrament of the Lord's at Dunfermline, June 10.1733. Edinburgh: printed by A. Alison, 1735. 441.

RUTHERFORD, Samuel. The door of salvation onen'd: or, A loud and chirl voice from heaven, to unregenerate sinners earth. kdinburgh, 1735.

WILSON,, Lilliam. Blessedness to be found in Christ. A serinan on Psalrn. lxxii. 17. L dinburgh, 1735. ]

1736

APPLETON, Nathaniel. Gospel ministers must be fit for the iiaster's use: illustrated in a sermon preached at Deerfield, August 31,, at the ordination of Mr. John Sargent, to the evangelical__1735. ministr with as ecial reference to the Indians of tioussatonnoc, who have lately mani- festedtheir desires to receive the Gospel. Boston printed: Edinburgh reprinted 1736.

J3ROOKES, Thomas. CThe silent soul. -] The mute Christian under the smartin rod. 13th cd. Glasgow: printed by %'ºi11iam Duncan, 173 .

i3RD 1, William. The benefit and comfort of the Christian A sermon preached in the Hi h Church of revelation. 97, t: dinburý1 Monday, January 5,173 upon occasion of the anniversary meeting of the Society in Scotland for propagating Christian Knowledge. Edinburgh: printed by J. Davidson and Company, 1736.

T. rnisden and J. Robertson, 1736,

ERSKINE* Ralph. Present duty before approaching darkness. A sermon preached-at Cambusnethan, on ºtednesday August 3. 1737. kein a Fast-day appointed by the Associate Presby- tery, Edinburgh: printed by A. Alison, 1736.

1737

BW, James. The excellency of the Christian religion above the pagan and fahometan. Aberdeen: printed by J. Chalmers, 1737.

BISSET, John. A sermon preached before the presbyte Aberdeen, in the Church of New-Machar, 16 February Aberdeen: printed by J. Chalmers, 1737.

EItUKINE, Ebenezer. The tree of life, shaking; his fruit and leaves among the nations. Being three sermons, preached at the sacrament of Dunfermline, July 12,13,14,1729. Edinburgh: printed by A. Alison, 1737.

ERSKINE, Ralph. Dark providences clear'd in due time, being a sermon preach'd at Dunfermline, Monday July 2.1736 after the sacrament of the Lord's Supper. Edinburgh, 1737. 442.

ERSKINE, ýRalph. God's great name, the ground and reason of 'his- saving great sinners. A sermon preach d at Carnock, July 18 1730, before the administration of the Lord's Supper. Edinburgh, 1737.

ERSKINE, Ralph. The trumpet the - great of everlastin Gospel. A sermon preached at Abernehy, July 24 173 . Edinburgh, 1737.

ERSKINE, Ralph. Thepromisint, God. a performing God. A by. A Alison, 1737. .

NISBET, James. The peril etuity of the Christian religion. A serrion preached in th e High Church of Edinburgh. Janua 1737. upon occasion_ of the anniversary meeting of the Society in Scotland for propapatinp Christian nowledge. . Edinburgh: by A Fleming Company, printed . and 1737. 1738-

CRAIG, James. Sermons on John iii. 16. Edinburgh: printed by K. Fleming. 1738.

ERSKINE, Ebenezer. The annals of redeeming love, with the Redeemer's venpean upon the grand enemy of the redeem'd. preached at sacramental and other --a .s occasions, on Isa. lxiii. 4 SOAK 173b.

EILSKINE,, Ralph. Faith's plea upon God's word and Covenant. An evening exercise on a preparation day before the sacrament of the Lord's Supper, at isurntisland, cEdinburghý, 1738.

ERSKIIE, Ralph. The great ruin, and the great relief: or, Help from heaven to self destroyers on earth. In some sermons preached at Lraid-Craigs, March 22.1738. kdinburgh: printed by A. Alison 1738.

ERSKINE, Ralph. The mounting Christian; or, The eagle- winc±'d believer: being a sermon at Kinclaven preached June 1.1735. Edinburgh: printed by A. Alison, 1738.

GUTHHRIE, James. A cry from the dead: or. The Ghost of the famous Mr. James Guthrie appearing. ein, the last sermon he reached in the pulpit at bhis martyrdom at Edinburgh, June 1 661. Glasgow: printed by W. Duncan, 1738.

STEV-ART, John. Synod of Ancus 443. 173 9

ERSKINE, Ebenezer. The plant of renown; being two sermons on Ezek. xxxiv. 29. Being taken in shorthand from the authors mouth in the delivery, and revised by him. C Edinburghs, 1739.

ERSKINE, Ralph. Glad tidings in sad times: or, The City of God, in the times of trouble and confusion, water'd with the river of consolation. A sermon preached in Annandale, on Sabbath August 27.1738. Glasgow: printed by J. Duncan, 1739.

ERSKINE, Ralph. Present duty before approaching darkness. A sermon preached at Cambusnethan, on August 3.1737. being a Fast-day appointed by the Associate Presbytery. Edinburgh: printed by A. Alison, 1739.

FISHER, James. The inestimable value of divine truth considered in a sermon on Proverbs xxiii. 23. Edinburgh: printed by T. iaisden and J. Robertson, 1739.

PEDEN, Alexander, The Lord's trumpet, sounding an alarm a, ainst Scotland, by warning of a bloody sword. Glasgow, 1? 39.

1740

ERSKINE, Ebenezer. The believer exalted in imputed ripht- eousness, nein a sermon preached at the celebration of the Lord's upper, June 4th, 1721. Glasgow, 1740.

ERSKINE, Ebenezer. Christ the Resurrection. and the Life: being three discourses taken from the author's mouth, at the celebration of the Sacrament of the d 's Supper, October 1738. Ldinburgh: printed by A. Alison, 1740.

£RZKINE, Ralph. Gospel-compulsion, or, Ministerial power and authority. A sermon preached at the ordination of John Eiunter to the pastoral office. Edinburgh: printed by A, Alison, 1740.

EISKINE, Ralph. Preventing love. Or, God's love to us the cause of our love to him. Glasgow: re-printed by IV. Duncan, 1740.

VEBSTER, Alexander. The wicked-life. and fatal but deserved death of Haman, Ahasuerus 's Prime Minister. A sermon. nreach- ed before the Lord ? rov Magistrates and Town-Council of Edinburgh, at their election, 30 beptember, 1740. Edinburgh, 1740.

IVELC}1, John. Fift and two directions written by John Welsh to his parish at Irongray in Galloway. Glasgow: printed by A. Miller, C1740? --j, 444,

1WHITEFIELD, George. The marriage of Cana. A sermon preached at l ack-heath, in the year Mdccxxxix. Edinburgh, 1740.

11'i1ITEFIELD, George. Sermons. Glasgow, 1740.

1,IIITEFIEID, George. %That think ye of Christ? A sermon preached at Kenning; ton-Coaunon, in the year A,idccxxxix. Edinburgh, 1740.

%91iITEFIEID, George. The wise and foolish virgins. A sermon preached at :-ioor-fields, and Kennington-Common, in the year Mdccxxxix. Edinburgh, 1740.

1741

A COLLECTION of several remarkable and valuable sermons. Glasgow, 1741.

ERSKINE, Ebenezer. A lamp ordained for God's anointed. Being the substance of two sermons. The first preached at the admission of James Fisher to be minister of the dissenting Associate congregation, in and about Glas ow October ß 1741. The other preached u on the same text, at Stirling, the third Sabbath of October, 1741, Glasgow: printed by 1 ! 'tl . t. rie, .

ERSKINE, Ralph. Gospel-humiliation grounded on faith's view of divine pacification. A sermon preached before the Associate Presbytery on a Fast-Uay appointed by them, August 28,1739. Edinburgh: printed by It. Fleming and A. Alison, 1741.

FINLEY, Samuel. Christ triumphing. and Satan raging, A sermon on Matth. xii. 28. Philadelphia: printed: Edinburgh. reprinted by T. Lumisden and J. Robertson, 1741.

FISHER, James. Christ Jesus the Lord considered as the inexhaustible matter of gospel-preaching. In a sermon at the ordination of James Mair to be minister of the Associat Congregation at intoun, May 29.1740. Edinburgh, 1741.

LEECIIMAN, billiam. The temper, character, anti duty of a minister of the Gospel, sermon preached before the Synod _A of Glasgow and Air; at Glasgow, April 7.1741. Glasgow, - C 1741? J.

LEECILMAN, William. The temper. character. and duty of a minister of the C ospel. A sermon preached before the Synod of Glasgow and Air; at Glasgow, April 7,1741.2nd ed. Glasgow, C1741J.

1tUTHLREO D, Samuel. An exhortation at communion to a -a Scots congregation in London. From a manuscript never before printed. Edinburgh, 1741. 445. ttEBSTER, Alexander. Supernatural revelation the only sure hope of sinners. A sermon preached in the High Church of Edinburgh, Monday January 12.1741 upon occasion of the anniversary meeting of the Society in Scotland for propagat- ina, Christian Knowledge. Edinburgh: printed by It. Fleming and A. Alison, 1741.

WIIITEFIEID, George. Directions how to hear sermons. A sermon. Edinburgh: printed by W. Cheyne, 1741.

MHITEFIELD, George. The kingdom of God. A sermon preached on Sabbath evening, September 13,1741. in the HHigh-Church- Yard of Glasgow, Glasgow, 1741.

1HITEFIELD, George. The Lord our Righteousness. A sermon, preached on Friday forenoon. September 11.1741. in the High-Church- and of Glasgow. Glasgow, 1741.

11HITEFIELU, George. The Grace. A method of sermon , preached on Sabbath morning, September 13,1741. in the High- Church-Yard of Glasgow. Glasgow, 1741.

MIITEFIELU, George. The rodi al Son. A lecture reached on Frida afternoon. September 11 1741. in the Hi gh-Church- Yard of Glasgow. Glasgow, 1741. tiMITEFIELD, George. Saul's conversion. A lecture, preached on Saturday afternoon. September 12,1741. in the High- Church-Yard of Glasgow. Glasgow, 1741.

1742

BAitNAFD, John. A zeal for Rood works excited and directed: in a sermon at the publick Thursday-lecture, in Boston, May 25,1742. Boston: printed: and Glasgow: reprinted 1742.

BISSET, John. Communion betwixt Christ and the believer; or. The delight they have in the Remembrance, fellowship, and commendation of each other; held forth in a sermon Preached in the College-church of Aberdeen, before the celebration of the sacrament of the Lord's Supper, April 18 1742. Aberdeen, 1742.

CALDWELL, John. An imps trial of the spirit operatinc in this part of the worl sermon preached at New London- derry, October 14,1741, ton: printed: and Vlasgow: reprinted 1742.

CHAUNCY, Charles. The new creature described and considered, as the sure characteristick of a man's being in Christ: a sermon preached at the Boston lhursda - ecture une 4.1741. oston: printed: and Edinburgh: re-printed 1742. 446.

ERSKI? Ralph. Redemption ,, by Christ, shewn to be of God as the first cause, and to God as the last end. A sermon preached at the celebration of the Lord's Supper at Dunfermline, July 11.1742. Edinburgh,, 1742.

ERSKINE, Ralph. The true Christ no new Christ. A sermon preached, on Monday, August 9.1742. After the celebration of the Lord's Supper at Abbotshall. Edinburgh, 1742.

FINLEY, Samuel. Christ triumphing, and Satan r iniA sermon on Matth. xii. 28. First preached at Nottingham in l, ensylvania Jan. 20.1740-1. Philadelphia: printed: and Edinburgh: reprinted by T. Lumisden and J. Robertson, 1742.

FRASER, James. Prelacy an idol, and prelates idolaters: 'all prelatists, iaintainers of, and complyers with prelacy, d idolatry, 2nd char with and proven guilt . ed. Glasgow, 1742.

LEECIIA.;AN, William. temper. chara ter, and duty of a minister of the Go A sermon prea hed before the byn of Glasgow and Air ; laseow. April 7,1742.3rd ed. Glasgow: printed b R. Foulis, 1741.

SCILAWY, John. The removal of a faithful minister from the people a Providence seriously to be noticed by them. Bein a valedictory sermon preached at Leslie, zay 2.1701. vlasgow, 1742.

tiS1IICHCUT, Benjamin. Select sermons. Edinburgh: printed by T,, and T, Ruddimans, 1742.

fl1ITEFIELD, Georges The amazing love of Christ. A sermon pre ached in the Gorbels rsicJ_ Church of Ulasgow, boptember 3d, 1742. Edinburgh: printed by I. Druranond and Company, 1742.

%IIITEFIELD, George. Nine Sermons, Edinburgh: printed by T. Luruisden and J. Robertson, 1742.

%IHITEFIELD, George. A farewel sermon preached on Thursday morning. October 28 1742 in the High-Church-Ycard. of Glasgow. Glasgow: printed by J. Duncan, 1742.

WILSON, William. The day--of--a sinner's believing in Christ a most remarkable day. A sermon preached in the New Church of Perth before the administration of the Sacrament of the Lord '_s Supper, Sept. 20.1741. Edinburgh, 1742.

WPISHART, George. The case of offences against Christianity considered. A sermon preached in the g 'Church--of- l: u inDurgh, t.ionday, -January upon occas on o the anniversary meeting of the bociety in Scotland or propagating Christian in "now e ge. urg : printed by .. a. Ituddimans, 1742. 447.

1743

CitAUOCK, Zachary. Two sermons: the first up n the providence of God in the government of the world. he second upon charity. Glasgow: printed by R. Urie, 1743.

EI, SKINE, Ebenezer. The angel's seal. set upon God's faithful servants, when hurtful winds are blowing in the Church militant. Being three sermons preached in the New Church of Bristow, at Edinburgh. Glasgow, 1743.

ERS:

GRANGER, John. The best empl nt: or. Three sermons a the nature and gainfulness of liness. Glasgow, 1743.

HUNTER, John. A lecture upo thew xvi preached at Gardeners-hall. May 5.1739. nburgh: printed by D. Duncan, 1743.

LEECUJAN, William. The nature, reasonableness. and advantages, of prayer: with an attempt to answer the objections against it. A sermon. Glasgow: printed by it. Foulis, 1743.

I "TICK, James. The Church's choice. A sermon on Canticles 1.7.2nd ed. Glasgow, 1743.

IUIITEFIELD, George. The beat match. A sermon preached at Cambuslan., on Sabbath-evening, after the celebration of the Lord s Supper, July 11.1 42. Glasgow: printed by It. Smith and A. Hutcheson, 1743.

WILSON, William. The evening-time of the Church of Christ 'issuing in light. A sermon preached at urwell, June 11.1739. being the Monday after the celebration of the Lord's Supper, Edinburgh: printed by W. Cheyne, 1743.

1744

BISSET, John. A doctrinal testimony against many prevail evils at this day. A sermon preached in the New Church of Aberdeen, 11 April 1744, being the national Fast-Day. 2nd ed, Glasgow, 1744.

BLAIR, David, The fear that's due unto God and the King, consider'd and reco: filme e: in two sermons preached at rec in, April 1744, the day appointed or puUlick humiliation. din urg : printed by umis en and J. Robertson, 1744. 448.

CUDWORTH, Ralph. The life of Christ the pith and kernel of all religion: sermon preached before the House of Commons, at Westm nister, March 31.1647. Glasgow: reprinted by it. i ou S, 1l44.

ERSKINE, Ralph. Covenanted ra e for convenanting work. A sermon preached at Stirli ecember 28.1743. Edin- burgh, 1744.

ERSKIN'E, Ralph. Faith's plea upon God's covenant. A sermon preached on a preparation-day before the sacrament of the Supper Lord's at Kinglassie. Edinburgh, 1744.

PETRIE, Robert. The reasonableness and necessity of publick worship, A sermon preached before the Synod of Dumfries, at Dumfries. October 11.1743. Edinburgh: printed by T. W. and T, l: uddimans, 1744.

%ELrH, John. Miscellany sermons. feine thirty five sermons by John IVelsh and A collection of farewel sermons preached b eminent divines. Edinburgh: printed by it. Drummond and ompany, 1744.

1745

BAINE, James, Thepastoral office, and duties of it, briefly delineated. A sermon preached at the opening of the Synod of Glas ow and Air, at Air, 2 April, 1745. Glasgow: printed by It. Uric and Company, 1745.

BALLF'OUIt, John. A discourse concerning; religious conference, on Mal. 3: 16. Glasgow, 1745.

BOSTON, Thomas, the Elder. The sovereignty and wisdom of God displayed in the afflictions of men, together with a Christian deportment under them. Bein several sermons. Edinburgh: printed by º+'. Cheyne, 1745.

BOSTON, Thomas, the Younger. The triple testimony to the truth of Christianity. A sermon. Edinburgh, 1745.

DERHA}J, William. Physico-theology: or, Demonstration of __a the being and attributes of Cod, Being the substance of sixteen sermons preached in bt. t.iar -1e-13ow-Church London; at Mr. Bo le s lectures, in the years 1711, and 1712.11th ed. ulasgow: printed by It, rie and Company, 1745.

ERSKINE, John. eous: in throe

ERSKINE, Ralph. The ha]Rpy hour of Christ's guickenin voice. A sermon be ore the celebration of the Lord's Suppers at Dunfermline, August 5.1744. Edinburgh-: printed y. 15rummo and ompany, 1745. 449, ibOADLY, Benjamin. The happiness of the present establishment, and unhappiness of absolute monarchy. A sermon nreach'd at the Assizes at Iiertford, March 22 1707-8. Ldinburgh, 1745.

PEDEN, Alexander. The Lord's trumpet sounding an alarm against Scotland, by warning of a bloody sword: being, a preface and two prophetical sermons, preached at Glenluce, K. 1682. Edinburgh: printed by Drummond and Company, 1745.

SMITH, John. The excellency and nobleness of true religion, in its original, nature, propertys, operations, progress, and end. Glasgow: printed by R. Foulis, 1745.

WISHART, George. Times of publick distress times of trial. Being some sermons preach'd in the Tron-Church of Edinburgh, November on occasion of the present rebellion. _1745, Edinburgh: printed by R. Fleming, 1745.

1746

BLAIR, laugh. The wrath of man praising God. sermon reached in the High Church of Edinburgh. May 18.174 before the rd High Commissioner to the Gene al Asse,Aembly Edinburgh: ulerning of the Church of Scotland. printe . 1746.

BCSTWICK, David. A fair and rational vindication of the right of infants to the ordinance of baptism. Being several discourses from Acts 11.39. New York: printed: London: reprinted by J. Gray and G. Alston, 1746.

BUFÜET, Gilbert. A seriion concerning Popery. Published for the benefit of the glorious revolution. Edinburgh: printed by It. Fleming and Company, 1746.

CARR, Robert. A sermon preached June-26,1746. Edinburgh: printed by It. Watkins, 1746.

CUMING, Patrick. A sermon preached in the Old Church of Edinburgh, December 18,1745. being the Fast-Day, appointed by the King, for the Rebellion. Edinburgh, 1746.

DUNLOP, William. Sermons preached on several subjects and occasions, with some lectures. 2nd ed. 2 vol. Glasgow: (imprint of vol. 2 reads): printed by It. Urie and Company, 1746-7.

ERSKINE, Ralph. The best security for the best life: or, k+od. a life hid with Christ in A sermon preached at Dunfermline, August 11.1745. Edinburgh, 1746. 450.

PRINCi, Thomas. Extraordinary events the doings of God, and marvellous in pious eyes, Illustrated. in a sermon at the South Church in Boston N. E. on the general Thanks ivi July lb 1745, occasionld--by takin the City of Louisburg on the Isle of Cape-Breton. Edinburgh: printed by It. Fleming and Company, 1746.

1i4CNWWICK, James. A prophecy concerning the Lord's return to Scotland. by a plentiful out-pouring of the Spirit upon his church and land; in three prophetical sermons. Edinburgh, 1746.

WALLACE, Robert. Ignorance and superstition a source of violence and cruelt and in particular the cause of the present rebellion. A sermon preached January 6.1745.6, upon occasion of the anniversary meeting of the Society in Scotland for ropa aýtiny; Christian Knowledge. Edinburgh, 1746.

WARBURTQN, William. Two sermons. Edinburgh: printed by C. Crawfurd, 1746.

WEBSTER, Alexander. Heathens professing Judiasm. when the fear of the Jews fell upon them. Two sermons preached in the Tolbooth Church, Edinburgh, on occasion of the Thanks- ivin June 23 174 for the victor over the rebels at T. the Battle of Culloden. Edinburgh: printed by Lumisden & J. Robertson, 1746.

'I1ITEFIEID, George. Abraham's offering up his son Isaac. Asermon. CGlasgow?: 3,, 1746.

WILLISON, John. Popery anoth c! osnel. 1. In six ser in preached the time of the it eiiion, 1745.1 Ldin ate: printed by T. Lumisden and J. obertson, on, 1746.

1747

BUSTUN, Thomas, the Elder. The sovereignty and wisdom of God displayed in the afflictions of men, together with a Christian deportment under then in, 'several sermons. Edinburgh: printed by We Gray, 1747.

COOPER, David. Prayer and preaching, tho great duties of ministers of the Gospel. A sermon preached at the opening of the Synod of Glasgow and Air, April 1747. Glasgow: -7 printed by 2tß Uric and Company, 1747.

ERSKINE, Ebenezer, A robbery corumitted and restitution both made, to God and 1:an. A sermon preached u on a Thanks- ivin -da after the Sacrament in Dunfermline, ucust 11. 1746. Edinburgh: printed by -.--Cray, 1747. 451.

ERS1 I E, Ralph. C ist's treasures opened by himself, declaring he hath 1 things that God the Father hath. A sermon preached fore the administration of the bacra- Lo rnent of the rs upper. at Dunfermline, July 19.1747. Glasgow, 1747.

ERSKIIE, Ralph. Clean water: or, The pure and precious blood of Christ for the cleansin of polluted sinners. A sermon preached before the administration of the ord's Supper, Dunfermline, August 10,174 6. Glasgow, 1747.

ERSKIWTE, Ralph. heaven pos'd and press'd with questions and demands; or Faith's freedom with God warranted. A Glasgow, July 21,174 sermon preached at , after the Sacrarnent of the Lord's : iunper. Glasgow, 1747.

LAVEItY, Afurtagh. Puri atory prov'd. In a as sermon upon the death of one of his parishioner verpool: printed: and Edinburgh: re-printed 1747.

IONCItIEFF, Alexander. The duty of national covenanting explained, in some sermons 12reached at the renovation of our Covenant, National and olemn League, by the Associate Presbytery, at Abernethy, July 1744. Edinburgh, 1747.

MONTEITH, Robert. The rights of the clergy to appear in defence of the liberties of their county asserted and vindicated. In a sermon preached at Kelso, at the opening of the Synod of Merse and Tiviotdale c. sicD, 21 April 1747. Edinburgh: printed by x, Fleming, 1747.

SCOUGAL, Henry. The life of God in the soul of man. To which is added, a sermon at his funeral by George Gairden. M niburgh: printed by-l. bands, 1747.

1748

CARLYU William. A , sermon preached at the openinp of the Provincial synod of Lothian and Tweeddale Edinburgh, Nov. 1747. Edinburgh: Lumisden t printed by T. and Lompany, ?14f3.

NEVAY, John. The nature, properties, blessings, and saving graces, Covenant of the of Grace, in L1 i ci. e. 49ß Sermons on 2 bamuel XX111.5. Glasgow, 1748.

TILLOTSON, John. Works. 10 vol. Edinburgh, 1748.

WALKER, Robert. A short account of the rise, progress, and present state of the Society in Scotland for propagating Christian Knowledge. With a sermon prefix 'e to it. Edin- burgh: printed by T. Lumisden and Company, 1748. 452.

WILLIAMSON, Jacobus. The stones o a crown lifted up, as Gis ensigns in the Messiah's land, for he salvation of people: shewn in a sermon, deliver in the Now Church of MiddleburRh, k4ay 10.1747. dinbur 1748.

11ILSON, William. Sermons. Edinburgh, 1748.

1749

James. Moderation fined and recommended. A -ALLAN, sermon preach'd before the d of Merse and Teviotdale, at kbelso, 18th April 1749, nburgh: printed by T. Lumisden and Company, 1749.

BISSET, John. A sermon preached in the New-Church of Aberdeen, upon the twenty-fifth day of April 1749, being the national thanksgiving for the peace concluded at Aix- la-Chapelle. Aberdeen: printed by J. Chalmers, 1749.

BISSET, John. Standing fast in the Lord recommended in a lecture in the hew Church of Aberdeen. Febr. 5,1749. Aberdeens printed by J. Chalmers, 1749.

GRAY, Andrew. The mystery--of-faith-opened up: or, Some Sermons concerning faith. Glasgow: printed by W. Duncan, 1749.

2.1ACl:AIL, Hugh. The last publick sermon, preached by üugh MacKaile. in therold Church at Edinburgh, upon the Sabbath preceding B Se, tcmber 1662. Edinburgh: printed by Il. Fleming, 1749.

RUThERFORD, Samuel. The door of salvation opened. Or, a loud and shrill voice. Edinburgh, 1749.

RUMIERFORD, Samuel. An to . exhortation at a co. xununion a Scots conprenation In London, Edinburgh, 1749,

SIHA17, Samuel. Immanuel: or, A discovery of true religion. A, Glasgow: printed by Uric, 1749.

TRAIL, William. A sermon preached before the Synod of Angus and Mearns, at Dundee, April 19 1748. Edinburgh: printed by it, Fleming, 1749.

WARC)EN, John. The happiness of Britain illustrated: in a sermon preached in the Uld Church of verth, on the day of ublick thanks ivin for the peace, April 25.1749, edinburgh: printed by T. Lumisden and Company, 1749.

WISHART, George. The distinguishing characters of true Christianit ; and the reat causes of all corruption-of it. sermon preached in the Itigh_Uhurch o in_ ý _urge_,. orettheVene al Assembly, 11 a in urgh: printed by i, Sands, A. Murray, J. oc ran, 174Y. 453.

1750

BLAIR, Hugh. The importance of religious knowledge to the happiness of mankind. A sermon preached before the for Christian Knowledge, 3anuar 1.1750. Societ propagating , Edinburgh: printed by 1. Fleming, 1750.

ERSK1NE, John. The qualifications necessary for teachers of Christianity. A sermon. Glasgow: printed by K. Urie, 1750.

FERGUSSON, Adam. The leading characters of the Church of Rocne. A sermon upon reformation and revolution principles. Perth Preached before the Synod of and Stirling, A ril 11. 1750. Edinburgh: printed by Hamilton, alfour, and Neill, 1750.

GORDON, Alexander. A sermon preached at the Assizes at Aberdeen, October 3.1749. Edinburgh: printed by R. Fleming, "1 Gn

MAY,, Andrew. Directions and instigations to the duty of prayer. Being nine sermons. Glasgow: printed by W. Duncan, 1750.

GRAY, Andrew. Great and precious promises: or, Some sermons concerning the promises. All being revised since his death, by some friends. The last impression, carefully 1750. corrected and amended. Glasgow: printed by W. Duncan,

GRAY, Andrew. The spiritual warfare: or. some sermons. Being the substance of ten sermons, newly corrected and amended. Glasgow: printed by 't. Duncan, 1750.

ROBE, James. A second volume of sermons. Edinburgh; printed by R. Fleming, 1750.

1751

BANNERMAN, Patrick. A sermon upon reformation and revolution principles; preached in the church of Stirling, April Lompany, 10.1751. Edinburgh: printed by T. Lumisden and 1751.

BARROW, Isaac. Sermons of Isaac Harrow, published b Archbishop Tillotson$ va l. Edinburgh, 1751.

GRAY, Andrew. Directions and instigations to the duty of_ Prayer. Being nine sermons. Glasgow: printed by %y Duncan, 1751.

RIDPATH, George. Christian liberty opposed to Popish tyranny and superstition. A sermon preached at Kelso at Edinburgh: the opening of the 5 nod of ferse and Teviotdale. printed by Hamilton, ISalfour and 7'eil1,1751. 454.

5COUGAL, Henry. Discourses on important subjects. To which Is added a sermon preached at his funeral. by George Gairden. Glasgow: printed by R. and A. Foulis, 1751.

SHAW, Samuel. The voice of one crying in the wilderness. Edinburgh: printed by T. Lumisdcn & Co., 1751.

111IIC11COT, Benjamin. Works. 4 vol. Aberdeen: printed by J. Chalmers. 1751.

1752

BONAR, John. The nature and necessity. a religious _of education. A sermon preached before the Society in Scotland for propagating Christian Knowledge. January b. 1752. Edinburgh, 1751.

CIU. PlLLL, George. The character of a minister of the Gospel as a teacher and pattern. A sermon preached before the bynod of dºberdeen. Apri 1 7.1752. Aberdeen: printed by J. Chalmers, 1752.

1753

LCiTUN, Tho"as, the t%lder. The evil and dancer of schism. Asermon. The 2nd ed., con' ared with the original copy and corrected, Edinburgh: printed by T. Luwisden and Lo: Apany, 1753.

II TON, Thomas, the Elder. Sermons and discourses on several i: aportant subjects of divinity. Edinburgh: printed by %f. Gray, 1753.

CA?UIICUAEL, Frederick. Of Christian zeal. A sermon preached in the High-Church of Edinburgh, January 7.1751, before the Knowledge. -society in Scotland for propagating Christian Edinburgh: printed by L. Fleming, 1753.

CAfl1IQfAEL, Frederick. Sermons on several important subjects. Edinburgh: printed by it. Fleming-, 1753.

ROnERTSON, Robert. Sub: uission to the present government asserted. and the justice of the revolution-establishment vindicated in a sermon on reformation and revolution principles reached before the Synod of Perth and Stirling, October lU. 1152. Edinburgh: printed by Sands, A:urray, and Cochran, 1753.

SIIIIUtA, Robert. Christianit The foundation-mystery of , the Word wade flesh. sercaon reached at Linktoun of Abbots- hall o er 20.,, 17al, be lore the administration o the by D. crs upper. in urg : printed Ali ar, . 455.

1,11ITEFIEID, George. T yinjg from wratn to come. sermon preached in th'e Castle-Yea of Glasgow, fror l. iatthew 111.7. tilasgow, 1753. t'i1IITEFIELD,, George. The invaluable worth of the soul. A sermon preached in the Castle"Yeard in Glasgow. Glasgow, 1753.

1754

DAVIES, Samuel. The duties, difficulties and reward of Junior, the faithful minister. Glasgow: prirt d by Vs. Duncan 1754.

DURUA2.i. James. The blessedness of the death of those that die in the Lord. Glasgow. 1754.

G-, AY, Andrew. i. leven co. naunion sermons. Glasgow: printed by W. Duncan, 1754.

PLE'DERIE.. Til, David. Rel it; ion a treasure to men, and strength and glory of a nation. A sermon preached in t high-Church of t. dinbursh. January 7.1754. Edinburgh: printed by Hamilton, Lalfour & Neill, 1754.

tiWEBSTE:1t, Alexander. Zeal for the civil and rel irious interest of mankind recu--nended: in a sermon preached in the High Church of t. dinburph, on Thursday, may 23.1754, at the opening of the General Assembly. Edinburgh, 1754.

UEDDLIMU I, Alexander. Heaven upon earth or the history of the transfiguration of Jesus Christ, opened in several ser iaons. Glasgow: printed by J. and J. Duncan, 1754.

1755

ABEUMThYY, John: Discourses concerning; the being of God. Dublin: printed: Glasgow: reprinted by it. Urie, 1755.

BOSTON, Thomas, the Younger. The Redeemer's ability to save 7 illustrated. The sermon t sinners to the uttermost, second t preached in the Tolbooth Church of Edinburgh, at the cele- j bration of the Lord's Supper, March 26,1755. r Ldinburgh, 1755? >.

ERSKINE, Ebenezer. A collection of sermons, mostly preached T. Lumisden at sacramental occasions. idinburghi printed by & Company, 1755. ý-

FI5i3C$, James. Christ the sole and wonderful doer n the work of man's redemption. An action sermon preache efore las tei. ord Is Supper. in the Associate Congregation o ow, heart Jure 23. To which is sub oined the doors of e _1745, summoned to open to thd King of Glory. An action-s on1 preached August 30,1755, Glasgow, 1755. ,ý .I

1 y i

i i 456.

LEECWLN, William. The temper, character, and duty of a minister of the Gospel. A sermon. 6th ed. Glasgow: printed by K. and A. Foulis, 1755.

MACLAURIN, John. Sermons and essays. Published from the author's manuscript by John Gillies. Glasgow: printed by 3. Knox, 1755.

1-:ONC1IEFF, Uilliam. A banner displayed because of the truth, matter of praise to all the wellwishers thereof. A sermon preached at the opening of the Associate Synod, August 19. 1755. Edinburgh: printed by Sands, A:urray, and Cochran, 1755.

ROBERTSON. William. The situation of the world at the time of Christ's appearance, and its connexion with the success of his religion considered. Edinburgh: printed by Hamilton, Balfour and Neill, 1755.

TRAILL, Robert. The qualifications and decorum of a teacher of Christianity considered. A sermon preached before the Synod of Aberdeen, at Aberdeen, April 8,1755. Aberdeen: printed by J. Chalmers, 1755.

WILLISON, John. Five sermons. Glasgow: printed by J. McCallum, 1755.

1756

BISSET, John. Christ the covenant of the people, A sermon Isaiah by Chalmers, 1756. on xlii. . Aberdeen: printed ,

LK)STON, Thomas, the Elder. The best security against the day of wrath. A sermon on Iieb. xi. 28. Edinburgh: printed by 11. tray, 1756.

I3osTa Thomas, Elder. The time the , the end of and mystery of God finished with it. Being several sermons, preached 1732. Edinburghs printed by W. Gray, 1756.

BOSTON, Thomas, the Elder, The evil and danger of schism. 3rd ed. c Edinburgha, 1756.

£3OSTON, Thomas, the Elder. Gospel-compulsion. A sermon preached before the celebration of the Lord's Supper1 at Etttrick. Edinburgh: printed by W. Gray, 1756.

BOSTON, Thomas, 1676-1732. Sermons and discourses on several important subject 8 in divinity, Edinburgh: printed by Gray, 1756. ºt .

ERSKINE, John. The influence of religion happi- , on national ness. A sermon 12reached before the Society in Scotland for ro a at n Christian Knowlod e in the High Church of Edinburgh, on Monday. January 5.175 6. Edinburgh, 1756. 457,

ROBE, James. A third volume of sermons. containing xxxviii sermons. Glasgow: printed by J. Bryce & D. Paterson, 1756.

SMITH, John. :: elect discourses. Edinburgh: printed by Hamilton, Balfour & Neill, 1756.

WEHSTER, James. Sermons on sacramental occasions. Edinburgh: printed by Sands, Donaldson, Murray, and Cochran, 1756.

\'VHITEFIELD, George. Abraham's off erin up his son Isaac. A sermon. cEdinburgh7,1756.

1757

1AINE, James. A sermon preached at the translation of the Rev. Mr Wothers oon c sicJ from Leith to the ih Hall at J aisles. Glasgow: printed by A. McLean, 1757.

INDES, Iiugh. Scotland alarmed the loud crv of threatened judgments. In a se preached on the ay k'ebr 1707. ulasgow, 177!.

OSTEN, John. A discourse of the work of the Holy Spirit. Glasgow: printed by R. Smith, 1757.

1758

DERHAM, William. Physico"theology: or, A demonstration of the being and attributes of God. 3rd Scots ed, Glasgow, 1758.

LEECHMAN, William. The wisdom of God in the gospel revelation. A sermon preached at the opening of the General Assembl of the Church of Scotland. Edinburgh: printed by Hamilton, Balfour & Neill. 1758.

O%EN, John. A humble testimor:, y unto the goodness and severity of God in his dealings with sinful churches and nations, A discourse. 3rd ed. Glasgow: printed by J. Bryce and D. Paterson, 1758.

WILLOX,, Robert. A preparation sermon. Aberdeen, I758.

1759

AMBROSE, Isaac. The compleat works of_Isaac Ambrose, consisting of these following treatises, viz. Prima, media, et ultima, or, The first, middle, and last things. With a sermon added concerning redeeming the time. Dundee: printed by li. Galbraith and Company, 1759.

13(OWN, William. The great and chief-concerning Gospel- question, being the substance of some discourses. Aberdeen: printed by J. Chalmers, 1759. 458.

F.RSKINE, Ralph. Christ the people's covenant. A sermon immediately preached before the celebration of the Lord's Supper. at Dunfermline, 19 August, 1722. Edinburgh: printed by D. Gray, 1759.

GIRARD, Alexander. National blessings an argument for reformation. A sermon, preached November 29.1759. Being the day appointed for public thanksgiving for the success of his Majesty's arms in the present war. Aberdeen: printed J. Chalmers, 1759.

MACCUEEN, Daniel. A sermon preached before the Society in Scotland for propagating Christian Knowledge at their anniversary meeting, in the High Church of Edinburgh, on January 1.1759. Edinburgh: printed by Hamilton, Balfour and Neill, 1759.

MOIR, Henry. Sermons on several subjects. Edinburgh, 1759.

MONCRIEFF, Alexander. The duty of national covenanting expilined c sic j in some sermons preached July 1744. Glasgow: printed by J. Bryce, 1759.

MOTTERSI! EAD, Joseph. Religious discourses, on various, useful and important subjects. Glasgow: printed by it. & A. Foulis, 1759. . RICITAIUDSON, Andrew. The necessity, usefulness, and ir,, portance of social worship and public instruction.

ROBERTSON William. The fs situation of the world at the time of Christ appearance, Edinburgh, 1759.

'SCOUGAL, Henry. Nine discourses on important subjects. And a sermon at the author's funeral, by George Gairden. Aberdeens printed by F. Douglas, 1759.

SCOUGAL, Henry. The works of Henry Scoural. Also a brief account of the author's life and A sermon preached at his funeral by George Gairden. 2 Aberdeen: by . vol. printed I. Douglas, 1759.

TILLOTSON, John. Works. 10 vol. Edinburgh, 1759-60.

WATSON, Thomas. A body of practical divinity, consisting of above one hundred and seventy six sermons on the Lesser Catechism. 5th ed. much corrected. Glasgow: printed by J. Hall, 1759.

WW1711EILSMON, John. The trial of religious truth by its moral influence, A sermon, preached at the opening of the Synod o asgow and Air, cto er 9.173Z9. Glasgow, 17b9, 459.

1760

FORDYCE, James. The folly, infamy and misery of unlawful

GERARD, Alexander. The influence of the 32astoral grdgr on the character examined. A sermon preached before the 5 no 1760. of Aberdeen, April 8.1760. Aberdeen,

JOHNSTONE. Edward. Death and its consequences considered: a sermon. Edinburgh, 1760.

MUID., George. The Christian's duty towards Kint*, s, and thos in authority, represented in two sermons, upon the demise o George 1I. and the secession of George 111. Glasgow, 17 U.

The RIGHT improvement of time: deduced from the state of man. A sermon. Edinburgh, 1760.

5HIIUtA, Robert, Four sermons on important subjects. Glasgow, 1760.

1761

ANDERSON, David. The advantage of faith above sense. A sermon on John xx. 29. preached in the Old-Church of Aberdeen, by J. on the 11onday after a Communion. Aberdeen: printed almers, 17b1.

1LACL LOCK, Thomas. Faith, hope, and charity compared. A sermon. Edinburgh: printed by Hamilton, Balfour & Neill, 1761.

CRAIG, William. The reverence which is due to the name of God. f. sermon. Glasgow: printed by It. and A. Foulis, 1761.

DUIUIAM, James. Christ crucified: or. The marrow of the lt evidentl holden forth in LXXII sermons, on the whole 1761. chapter of Isaiah. 6th ed. Glasgow,

GERARD, Alexander. The influence of piety on the public good. A sermon preached in the Hi h Church of Winbur h, }lay 31.1761. Edinburgh, 1? 1.

GLAS, John. Works. 4 vol. Edinburgh, 1761-62.

HYNDM'AN, John. A sermon, preached before the Society in Scotland for propagating Christian Knowledge, at their anniversary meeting, February 23.1761. Edinburgh: printed by %" bands, A. Murray, and J. Cochran, 1761.

JA1tSHHALL, halter. The gospel-mystery of sanctification 212ened in sundry practical directions. 7th ed. Glasgow, .1? 1.

MUCKARSIE,, John. The mission and work of p, ospel-ministers, considered; in a sermon from John , 'reached at the ordination of John Ferguson, to be mini ster of the Associat btrathallan, Congregation of Lomrie and a Glasgow, 1761. 460.

A SEIUON. ash ich might have bei reached in East Lothian. upon day of October Edinburgh, 1761. _the__25th . MOM, William. An ennui, ry into the causes of the decline of religion. A sermon. 2nd ed. Glasgow, 1761.

1762

DICK, Robert. The counsel of Gamaliel considered. A sermon preached before the Society in Scotland for propagating Christian Know edge, January 4.1762. Edinburgh: printed by W. Sands, A. Murray, and J. Cochran, 1762.

RIDDOCII, James. Six occasional sermons on important subjects. Aberdeen: printed by F. Douglas, 1762.

RUSSEL, Thomas. Christ in the clouds coming to judgment, -, -or, The dissolution of all things. Edinburgh, 1762.

ivILLISON, John. Five sermons. Glasgow, 1762.

WITIIEPSPOON, John. Seasonable advice to young persons. A sermon,, Glasgow: printed by It. Urie, 1762,

1763

AUID, William. The pastoral duty briefly explained and recommended. A sermon preached in the high-Church of Glasgow, October 11,1763, Glasgow: printed by J. Robertson Senior, 1763.

BEVERIDGE, William. The great necessity and advantage of public prayer and frequent communion. 10th cd. Edinburgh, 1763.

I3ISSET, John. Discour tant subjects. To which are added, fi on sacramental _ occasions. Edinburgh,

DAVIDSON, Henry. Dark providences to be admired not curiously r 'd into. Being two sermons, reached at Galashiels. Edinburgh, 1763.

F1NNIE, John. A sermon. preached at Glasgow. on Thursday. May 5,1763" Bein the day appointed for a public thanksgiving on occasion of the peace. Glasgow, t1? 33.

MAY, Andrew. The mutual connexion of truth and peace. and their influence on public hap pines;. A sermon, reached in the Uld Church of Perth, November 4 17 2. Edinburgh: printed by E, and J. i. obertsons csicj, 1763. 461.

JONES, Thomas. A sermon Preached at the visitation of Dr Thackeray on , ept. 16.1755, at Southwark. Edinburgh: printed by A. Donaldson and J. lteid, 1763.

RANDALL, Thomas. Christian benevolence. A sermon preached before the Society in Scotland for proparatinr_ Christian Knowledge, at their anniversary meeting. in the '-i ^h Church of Edinburgh, January 3.1763. Edinburgh: printed by A. Donaldson and J. iteid, 176-S-. - hUIIIF. RFOnD, Samuel. The door of salvation opened: or, A loud or shrill voice. Edinburgh, 1763.

SWIFT, Jonathan. Sermons. Carefully corrected. Glasgow, 1763.

TRAILL, Robert. ý. sau czuS Itcid, 1763.

WYILLISON, John. The nature, guilt and danger of unworthy Being three rdinburgh: corwaunicatin . sermons. printed by L. and J. ktobertsons, 1763.

1764

BOSTON, Thomas, the Elder. Sermons and discourses on several important subjects in divinity. Edinburgh: printed by J. Gray and G. Alston, 1764.

GRAY, Andrew. Directions and instigations to the duty of prayer, Being the bum of nine sermons. Glasgow: printed by J. ttobertson, 1764. hlcEWEN, William. The great matter and end of gospel- preaching. A sermon preached at the ordination of Alexander Dick, to be minister of the Associate Congregation of Aberdeen, u on Thursday, Dec. 7.1758, Edinburgh: printed by J. Gray and G. Alston, 1764.

MARSHALL. Walter. The Gospel-mystery of sanctification opened in sundry practical directions. 8th ed. Glasgow, 1764.

MITCFHELL, Andrew. The causes of opposition to the Gospel, and the moral tendency of its doctrines to remove them. Society considered. A sermon preached before the in : Gotland for propagating Christian Knowledge, at their anniversar meeting in the High Church of Edinburgh. anuary 2.17 4. Edinburgh: printed by W. Sands, A. Murray, and J. Cochran, 1764. 462. MUCKARSIE, John. The absolute safety of divine truth, as ever kept by the God of truth. A sermon preached before t Associate tresbythry of Perth and Dunfermline. At Perth, ember 14,1763. Glasgow: printed by J. Bryce, 1764.

SHERLOCK, tilliam. A discourse concerning the ha iness ofrood risen. Glasgow: printed by It. and A, Foulis, 17 4.

WEBSTER, James. select sermons preached on several texts. Edinburgh: printed by J. Gray and G. Alston, - 64.1?

1765

CRAY, Andrew. Select sermons never before printed. Edinburgh, 1765.

P.OBERTSON, James. The resemblance of Jesus to Loses considered. A sermon preached before the bociety in Scotland for propagating Christian Knowledge, at their anniversary meetin, in the ih Church of Edin:, ur h, F-ebruary 25.1765. Edinburgh: printed by lt, Fleming, Neill P. and Company, 1765.

SCOUGAL, Henry. Works. A new edition corrected. Aberdeen, 1765.

WATTGER, Robert. Sermons on practical subjects. Edinburgh, 1765.

1766

BAIN£, James. The anniversa y sermon, preached January 7, Atef ion 1766, before the Societ n ais ley. for orihat of banners. Glasgow, 1766.

DALRYMPLE, William. Chris unity illustrated and recommended from the example the primitive church. A sermon. Glasgow, 1766.

IOPtiCRIEFF1 Alexander. The duties of national covenanting explained, in some sermons. Glasgow: printed by J. Bryce, 1766.

OGILVIE$ John. Sermons on several subjects. Edinburgh, 1766.

OSWAID, James. A sermon. preached at the openin of the General Assembl of the Church of Scotland, May, 22.1766. Edinburgh, 1766.

1767-

BAhZ1ERMAN, Patrick. A sermon reached at Salton, upon 'occasion of the death of this Honourable Lord Aiilton" Su 21-December 176 6. Edinburgh, 1767. 463.

DAVID, Oti1 henry. Dark providences to be admired n curiously r 'd into, ein the substance of two se preached at (ialashiels, 1723. Edinburgh, 1767.

BOSTON, Thomas, the Elder. Works. Edinburgh: printed by J. Gray and G. Alston, 1767.

GIBBON, John. The true and false prophets, distinguished Church by their fruits: a sermon; preached in the High of k;dinburgh, October 2Z, 1767. Ldinburgh: printed by A. Donaldson, 1767.

LU'IIII t Martin. Thirty-four sermons on the most interesting doctrines of the &ospel. Glasgow: printed by J. Bryce, 1767.

MORISON, James. An attempt to vindicate, explain, & enforce the important duty of renewing; our solemn covenant: in Paterson, 1767. several sermons. Edinburgh: printed by D.

1O ISOLA, James. Gospel-preachi 1 and rec 14 ed. A sermon, pr cached April 1767 at the opneninu the Synod of Ula scow and Air. asgow: printed 0 Ga1b'ý raittr, 1767.

1,:ORISON, James. The spirit of truth a guide into all truth. A sermon preached at edburgh, lujust 28 1? 5. Edinburgh: printed by D. Paterson, 1767.

MORISON, James. Two sermons preached at Jedburgh, 1. The mide spirit of truth a into all truth. 11. a caveat against Paterson, 1767. unstedfastness. Edinburgh: printed by , in the S1! 1W, Samuel. The voice of one crying wilderness: in several sermons. i: dinburgh, 1767*

SILII, RA, Robert. Fellowship with e blessed Trinity. -A sermon on 1 John 1.7. preached o. sacramental occasion at Dunfermline. Glasgow: Printe y W. Smith, 1767.

SBIBRA, Robert. God's nlantati hrivinp. A sermon on Psalm xvii. 12 preached on a sac in at Kinro csic3. Glasgow: printed by 1. ith, 1767,

1768

BINNI! 3, Hugh. Works. Glasgow, 1768. BOSTON, Thomas, the Elder. Select discourses on a variety of practical subjects. Glasgow: printed by 1.,, bell and \i. Gilmour, 1768. 464.

CIISON, John. The unlimited extent and final blessedness of God's spiritual kingdom: a sermon, preached before the Society for prop a atin Christian Knowledge, at their anniversary meeting, June 3.1? 8. fnburgh: printed by Sands, Murray, and Lochran, 1768.

LLEE1! MAN, William. The excellence of the s irit of Christianit :a sermon preached before the Society in scot land for at ing Christian Knowledge, their propa , at anniversary meeting June 5.1767.1Edinburgh: printed by Balfour, Auld and Smell e, 1768*

MACGILL, lsilliam. The prayer of our Saviour for the union of his followers considered; asermon. Glasgow; printed by it. & A. i'ouli s, 1768.

21ACG'JWAN, John. Priestcraft defended. Asermon oceasi oned by the expui'sion of six young; gentlemen from the University of Uxf ord by the Shaver r ie. John Mac(iowan-n Edinburgh, 1768*

15ITIIERSION, John. Essays and sermons. Edinburgh, 1768.

V MMILS POOH, John. Practical discourses. Edinburgh: printed by A. Kincaid, 1768.

Wl711ERsPOON, Jahn. Sermons on practical subjects. Glasgow, 1768.

1769

'BUTLER, Joseph. Fifteen sermons 12reached-at the Rolls chapel. 2 vol. Glasgow, 177; 9.

BUTLER, Joseph. Fifteen sermons preached at the lolls chapel. A new ed. corrected. Glasgow, 1769.

CUr1i+I1;G1iAAt, Alexander. A sermon preached on occasion of the death of the late Alexander, Earl of 1: lintoune. Glasgow, 1769.

GIB, John. The beauty and strength of Gospel-Zion. A sermon preached before the Reverend 5 nod of fife 1737. Edinburgh, 17 9.

IIAItT, John. Christ's last sermont or, The everlasting estate -"-and condition of good and bad men in the world to core Edinburgh: printed by A. Robertson, 1769. , MAI'SUALL, %a1ter. The gospel-riystery of sanctification o ened in sundry practical directions. 9th ed. Glasgow, '1769* 465,

LORISON, James. An attempt to vindicate, explain and enforce the important duty of renewing our solemn conven- ants: in several sermons. Glasgow. - printed by J. 13r' ce, 1769.

MUIR, George. Christ ", h der and foundation of the Church. A sermon reache pril 1769. Paisley: printed '6p Weir &MacLean, 1769.

RUTIIERFORU,, Samuel. The door of salvation opened. ©r, a loud and shrill voice. Edinburgh: printed by A. 1:obertson, 1769.

SIIIItIRA, Robert. Godliness and its exercise recommended. Edinburgh: printed by J. Gray L G. Alston, 1769.

71 10,1.1, William. The happiness of clergymen, provided in Lord. A funeral Glasgow: they die the s . typis Academicis, 1769.

1bILLI5UIT, John. The whole works, Aberdeen: printed by J. Bruce and J. Boyle, 1769.

1770

1 Or, , I' ., James. 'Mhc theatre entious and perverted. A sermon for re formation of nners. Preached on the Lord's lam, Dec. 2.1770 I by the a . Partly occa acting of comedy, entitle TIC ia lnor, in t is licensed theatre of Ldinburgh, on 2 h November prece ling. nscribcd to Samuel Foote. 2nd ed. Edinburgh: print ad by J, keid, 1770.

HHALYBURTON, Thomas. Ten sermons preached before and after the celebration of the Lord's Su per: to which is added, Two sermons preached upon occasi n of the death of a friend. 2nd ed. Glasgow: printed by J. ryce, 1770.

HEFIVFY, James. A collection of sermons and tracts. Edinburgh: printed by A. L Caslan, 1770.

OSWALD, James. The divine efficacy of the gospel-dispen- Society sation. A sermon preached before the in Scotland for propagating Christian Knowledge at their anniversary meeting, in the High Church of Edinburgh. June 8,1770. Edinburgh: printed by A. : urray & J. Cochran, 1770.

1tIDGIEY, Thomas. A body of divinity. Bein the substance of several lectures on the Larger catechism. Glasgow: printed by D. iiryce, 1770.

S£AFCFRº£LL, D, A loud call for Britain's repentance, or, An awful thundering sermon against the wicked people of t ese sinful nations, Vu bim: printed: and n urgh: reprinted C 77 J. 466.

SEASONABLE advice to the landholders and farmers in Scotland. A sermon, preached to a regation of farmers. Edinburgh: printed by J. Robertson, _con 1770. : )IIERWCK, Thomas. Several discourses preached at the Temple Church. 4 vol. Edinburgh: printed by Martin & %'otherspoon, 1770.

1771

MINE,, James. The theatre licentious and perverted. 5th ed. c Edinburgh, 1771.

I3. ISBANE, James, A sermon preached at Denny, on Monday, 11 August 1718, being; Thanksgiving Day after the adminis- bupje tration of the Lord's Glasgow: printed by J. BBryce, 1771.

CA 1PI3ELL, George. The spirit of the Gospel neither a spirit of superstition nor of enthusiasm: a ser,,, on. Edinburgh, 1771. lRSKINE, Ralph. The best-match; The incomparable _or, marriage between the Creator and the Creature. 4th ed. Glasgow: printed by W. Smith, 1771.

FIt LSAIRN, John. A cautionapainst false teachers. A Society sermon preached before the in Scotland for propatlat- ing; Christian ;. nowledge June 7.1771. Edinburgh: printed by It. Lundell, 1771.

UK ISON, Janes. An attempt to vindicate, explain, & enforce the important duty of renewinfT our solemn covenants: in several sermons. Edinburgh: Printed by It. Fleming & A. Nei l1,1771.

MUIR, George. The parable of the taxes in twenty-one sermons. Paisley: printed by A. Weir & A. me ean, 1771.

5IIANKS, Alexander. Repentance towards God. recommended to ministers of the Gospel. A sermon. Edinburgh: printed by G. Alston, 1771.

1IELCH, John. rorty eight select sermons. Glasgow: printed by A. Duncan and Company, 1771.

1772

I3OS'InN, Thomas, the Elder. A collection of sermons. Edinburgh, 1772.

I.icLAURIN, John. Sermons and essays. Edinburgh, 1772. MEN, John. The deceit nature. empower, . a__nI nrevalency Qf the remainders of indwelling sin in believers. Paisley, 1772. 467.

RAWLIN, Richard, Christ the righteousness of his people; or, The doctrine of justification by faith in him: re- in resented several serwans reached at Pinner'; -Hall. Glaagow: printed by J. Bryce, 1772.

STEVENSON, Archibald. The small success of the Gospel in purifying the hearts and lives of men, accounted for fro: i the neglect of discipline and training, in domestic, civil, and ecclesiastic society: a sermon preached before the Society in Scotland for rropagating Christian Knowledg, Edinburgh: at their anniversary meeting, June 5.1772. Cochran, 1772. printed by A. Murray& J.

TILLOTS 3, John. Works. 10 vol. Edinburgh: printed by VI. Ruddirnan and Co:: pany, 1772.

YýIiITI: I'IEIý, George. Fifteen sermons. preached on various irnportant subjects. 3rd cd. Glasgow, 1772.

1773

13OSTCN1, Thomas, the Elder. The distinctuishinR characters of true believers. Edinburgh, 1773.

UCXiTON, Thomas, the l lder. The sovereignty widdorn of -and God displayed in the afflcctions of men. lie incseveral 1773. sermons. Glasgow: printed by J. Bryce,

BOSTON, Thomas, the Elder. Works. Dundee, 1773. Gospel, A DEFENCE of some important doctrines of the in twenty-six sermons. Z vol. Glasgow: printed by W. mith, 1773.

IM MY,, Robert. 1:evelation the most effectual means of before civilizing and reforming ma nkind. A sermon preached Christian the Society in Scotland for propagating Know- "I edge, at their anniversa. l' meeting, in the High Church A. of Edinburgh, June 5.1773. Edinburgh: printed by Murray 1 J. Cochran, 1773.

II©1YIPNS. bac: nue1. Sin, through divine interposition, an for advantage to the universe; and yet this no excuse sin. Illustrated in three sermons, Edinburgh, 1773.

LOR1MER, James. The duty of holding faith, considered, and recommended. A sermon preached, at Kelso, April 27. Synod 1773, at the opening of the of 14erse and Teviotdale. 'Edinburgh, 1773.

SKANSTON, John. Sermons, on several important subjects. Glasgow: printed by W. Smith, 1773. 468,

1774 cIAjT. V N, John. Gal lio: a sermon preached at Kilwinning. Glasgow, 1774.

CUDtORTH, Ralph. The life of Christ the pith and kernel of all religion: a sermon preached before the Honourable house of Cor. rwons, at Westminster, .; arch 31.1647. Cambridge: printed: and t: lasgow: re-printed 1774.

Christ in the iudg ERSKI? 'E, Ebenezer. clouds coming to ent , A sermon. Edinburgh, 1774

III; RVFY; James. Sermons and tracts. 6th ed. Glasgow: printed by W. Smith, 1774.

SHERLOCK, Thomas. Several discourses preached at the Temple Church. Edinburgh, 1774.

S1'rIFT, Jonathan. Sermons. Carefully corrected. Aberdeen: printed by J. Boyle, 1774,

MIOla, William. Soberand religious conference considered and recommended. A sermon preached in the fli h-Church-Yard, Glasgow. Xay 26.1744. Glasgow, 1774.

1775

BOSTON, Thomas, the Elder. Worm Jacob threshing the mountains: a serron preached on a sacramental occasion. Falkirk, 1775.

HARDY, Thomas. The view which revelation exhibiteth of the general history-of man consi ered. A discourse reached before the General ,Xsse: nbly of the Church of Scotland, Edinburgh, 1775.

RULE, John. Sermons upon religious and practical subjects. Edinburgh: printed by and Co., 1775.

UIUPSTT::R, Andrew. The study of the Scriptures, recor=+mended. A sermon preached before the Society in Scotland for propagating Christian Knowledge. L'dinburgh, 1775.

REh't. "ICK, James. Christ our rip ht- usness. A choice sermon. Falkirk: printed by D. Reid, 1775.

RUTUMFORD, Samuel. An exhortation at a communion to a Scots concrc ation in London. Falkirk: printed by D. Reid, 1775. 469.

ERSKINE, Ebenezer. Christ in the clouds coning to judgment. A sermon. Glasgow: printed by J. & J. Robertson, 1776.

GxtAFHAM, William. The gospe 1 of Christ. the glory of Christians. A sermon preached at the ordination of David Graham1 in the Associate Congregation of Gateshall, March 16.1775. Edinburgh, 1776.

IrMjt%rEY, John. Sermons and miscellaneous tracts. 5th ed. Edinburgh, 1776.

HUIUUON, John. The knowledge of Christ glorified, opened Glasgow: by W. and applied; in twelve sermons. printed Srai th, 1776.

LINKING, Thomas. Christ the light of the world. A sermon, 1asgrow 9, preached before the Synod of ' and Ayr, April '76. Glasgow: printed by lt, Chapman and A. Duncan, 1776.

NEIL. L, Joseph. Twenty-three sermons on the most important Glasgow: and interesting doctrines of ChristianiL . printed by 3. Bryce, 177

1,LEI WICK, James. A choice collection of very valuable prefaces, lectures, and sermons, preached upon the mountains hottest time the late and inuirs, of Scot 1 andd. in the of by J Bryce, 1776. ersecution. vlasgow : printed

SHERLOCK, William. A discourse concerning the happiness of good men. Edinburgh, 1776.

VTALKER, Robert. We have nothing, which we did not receive. in August 7. A sermon preached Lady Glenorchys chapel, J. Cochran, 1776. 1775. Edinburgh: printed by A. Llurray and

1777

BLAIR, Hugh. Sermons. 5 vol. Edinburgh and London, 1771- 1801.

BOSTON Michael. The nature of Christian liberty explained, i-dinburgh: 'the violations of it in a sermon. printed bam. Murray and J. Cochran, 1777.

CAMPBELL, George. The success of the first publishers of the gospel a proof of its truth. sermon preached before --A the bociety in Scotland for propagating; Christian Knowledge. Edinburgh: printed by 11 r.:urray & J. Cochran, 1777.

CAIIR, George, Sermons. 2 vol. Edinburgh, 1777.

CA1tYI, Alexander. The-justice and necessity of the war with our American colonies examined. Edinburgh, _A-sermon, 470. DYER, William. Christ's famous titles and a believer's handled iii diverse l; olden charm, sermons. Falkirk: printed by D. Keid, 1777._

1iONCRIEFF tELLt; Henry. OOD, Sir The connexion betwixt natural and revealed religion. A sermon preached before the Society in Scotland for propagating Christian Knowledge, at their anniversary nzeetin&, June 7.1776. Edinburgh: printed by A. A,;urray & J. Cochran, 1777.

It11'DALL, Thomas. God the Father of the fatherless. A sermon. Edin? iurgh: printed by J. Donaldson, 1777.

ti. ITIIERSPOON, John. The dominion of providence. A sermon. Glasgow, 1777.

1778

ARTIIUF:, alichacl. The Scripture-doctrine of the eternal yenerat ion of Chris t as the : ion of God vindicated; in answer to a late treatise intitled The true sonship of Christ investigated. Edinburgh: printed by Neill & co., 1778.

HAINE. James. Discourses. Edinburgh, 1778.

I3LUCE, Archibald. Corruption in the Church to be eradicated. A serc, onpreached at the oPcning of the Associate Iynod at Edinburgh, 1778. Edinburgh, 1778.

CAMPBELL, George. The nature, extent, and importance of the duty of allegiance: a sermon, preached at Aberdeen, December 12.1766 being, the Fast Day a ointed on account i. of the Rebellion in America. Aberdeen: printed by Chalmers and Co.. 1778.

CANT, Andrew. A sermon preached at a general meeting in the Gray-friar-Church of :: dinburgh, June 13,1 38. Aberdeen, [1778J.

CARR. George. Sermons. 2nd ed. 2 vol. Edinburgh, 1778.

GERARD, Alexander. Liberty the cloke of maliciousness, both in the American Rebellion and in the manners the times. of A sermon , reached Le ruary 26.1770, being the Fast- i ay appointed on account of the rebellion in America. Aberdeen, 1778.

JOIMS7UN, David. Observations on the history and character roses. A of serLiion, before the Governors of the Orphan-hospital. __RreachedEdinburgh: printed by A, :Surray, 1778. MACARTIIUR, Daniel. The Church of Rome, the Mother of Abominations. Glasgow: printed by It. Adam, 1778. 471. LUZFtUtLkN,, John. On the perpetuity of the r±ospe1-dispensation. A sermon preached before the bociety in Scotland for propagating Christian k. their nowledpe, _"at anniversary meeting, June 5.1778. rdinburgh, 1778.

PLTEWS repentance. after he had denied his Lord and .; aster Jesus Christ. A sermon, by a godly pastor. Corrected,, enlarged, and set forth. Glasgow: printed by J. & J. Robertson, 1778.

POaTEOUS, %(i ll iaci. The doctrine of toleration in a sermon. Glasgow, 1778.

RUBEItTC. O Thomas. The , government of the world by God. A sermon. Edinburgh, 1778.

1UMERFORD, Samuel. Glad tidings to the people of God. Glasgow, 1778.

SfIIRRA, Robert. The explained and applied. -gospel-promise beinpi the substance of sermons. Edinburgh, 1778.

ST'EElE. John. Sermons. Edinburgh, 1778.

1779

AitTJIUR, Michael. The two witnesses prophesying, a thousand two hundred and threescore days in sackcloth. A sermon, preached at the opening; of the Associate Synod, Edinburgh, Agri 1 27,1779. Glasgow: printed by J. Bryce, 1779.

CAJiPBELL, George. The Yea py inf luence of religion on civil 'society: a s;; r, non preached at the Assizes at Aberdeen. May 23.1779, Edinburgh, 1779.

C1 AITE: It: Samuel. , A sermon preached at the anniversary meeting of the Society in Scotland for propagating Christian Knowledge, Edinburgh, 1779.

FAIRLCY, John. The treasure in earthen vessels ; or, The dispensation of the Gospel. A sermon preached at the ordination of 24r. t+illiam Stevens, at the Bridge of Weir 4th September 1777. Falkirk: printed by . Reid, 1779.

GRAN T, David. The living manners of the times and their consequences; together with the motives to reformatione :: dinburgh: printed by D. Paterson, 1779.

GREENF'IELD, Andrew. The cause and cure of national distress. Edinburgh, 1779.

HENDERSON, John. The legal temper displayed in its nature and tendency: in three sermons. Edinburgh: printed by G. Alston, 1779. 472.

Iit); IE, John. A collection of lectures and sermons. by J. Bryce, 1779. --Glasgow: printed

HUNTER, Josiah. A discourse concerning the sonship of our Lord Jesus Christ. Ldinburgh, 1779.

JACOB,,A VOR GINS, Archbishop of Genoa, Sermons. Translated from the oririnals, 1779. C Edinburgh: ],, 1779, _ 2.lACFÄItLAN, John. A sermon, on kind affections. Edinburgh: printed by Murray and Cochran, 1779.

1EDEN, Alexander. The Lord's trumpet, soundinc an alarm against Scotland, by warning of a bloody sword. Glasgow: re-printed 1779.

SI'ENCE, John. Discourses on several evangelical subjects. by Murray Edinburgh: printed & Cochran, 1779.

T'IUOLSON, John. National calamity the_ consequence of national guilt. sermon. Glasgow: printed by It. Chapman Duncan, 1779. and -A.

VILLISOTT, John. Popery another; ',Gospel; or. A demonstration that the ltocnish religion is not the Gospel that Christ hatte left for his Church. -In-six sermons from Gal. i. a preached in the time of the rebellion. Edinburgh: printed by T. Lucnisden, 1746; and reprinted: Falkirk by D. leid, 1779.

1780

13ZU4, Thomas. The standard of the spirit lifted up against the enemy coming in like a flood. Glasgow: printed by Vv, 5taith, 1780.

I3LINSIIALL, James. The evidence of the future publication of the Gospel to all nations: a sermon preached before the Society in bcotland for propagating Christian Knowledge, Juno 9.1780. Edinburgh: printed by Balfour & bmollie, 1780.

GRAY, Andrew. The breathings of a soul after the enjoyment of God. A sermon preached at the celebration of the Lord's bu er. Glasgow: printed by J. & J. Robertson, 1780.

GUTARIE, James. A cr f the famous James Guthrie a n he preached at Edinburgh. Robertson, 1780.

IHERVEY, James. The cross of Christ, the Christian's glory. A sermon. Glasgow, 1780.

RAMSAY, James. Public confession of Christ illustrated. A sermon. Glasgow: printed by J, Bryce, 1780. 473.

ROGCRS, John. A sermon preached at Lisnavein. Cdinburgh: printed by D. Paterson, 17V0.

T110II50N, George. Thb Church's song, of triuwph, with Christ' remarkable reign upon Antichr ist's destruction, illustratedl dnseven sermons; preached on different occasions, from Rev. xv, 3. xi. 17. and xix. 6. Glasgow: printed by %. bmith, 1780.

YOUNG, John. Sermons an various important subjects. Go., Edinburgh: printed by tweill & 1780.

1781

FRA11:, James. The inscription on the Gross. A sermon Society preached before the in Scotland for propagating Christian Knowledge, June 8.1781. Ldinburgh: printed by l3alfour & bracilie, 1781.

IIAIR, William. Twenty-eight lectures. To which are added two sermons. Glasgow: printed by J. Bryce,, 1781.

A -WILSON, Gabriel. The trust. sermon at the opening, of the provincial of n1ers and Teviotdalo, October 17.1721. Kilmarnock: -synodprinted by P. M'Arthur, 1781.

1782

CARD., George. Sermons. 4th ed. 2 vol. Edinburgh, 1782.

GLAS, John. Works. 2nd ed. 5 vol. Perth, 1782.

IIcALPINE, Walter. A sermon preached before the Society in Scotland for propagating Christian hnowledgtie, June 6.17132. kdinburgh, l7U2,

PEDEN, Alexander. The Lord's trumpet sounding an alarm against Scotland. by warning of a bloody sword. CGlasgow], ' 17ts2.

RAMSAY, James. Christian forbearance explained and enforced. serrson, before the Associate Presbytery of Glas ow, -A preached , at Beith, on 31 July: being a day appointed for Presbyterial humiliation and Prayer. Glasgow: printed by J. flryce, 1712.

RII)UUCI1, James. Sermons, on several subjects and occasions. Aberdeen, 1782. -

STIRLING, Robert. A sermon.on. Edinburgh, 1782,

1 AIKI2t, Thomas. Lssays and sermons. Edinburgh: printed by Murray & Cochran, 1782. 474. 1783

ARTHUR, Edward. Ser, i. ons on various subjects. Berwick: printed by W. yhorson, 1783.

13ROUES, Thomas. The-silent. The mute Christian under the smarting rod. 14th ed. Falkirk: printed by N. Mair, 1783.

Di,,(XVN, John. The necessity and advantage of earnest prayer Lord's for the special direction in the choice of pastors. Ldinburgh: printed by l), Paterson, 1783.

' DUNCAN, Alexander. The evidence of the resurrection of Jesus. A sermon preached before the Society in Scotland for Propagating Christian Knowledge, June 5 17b3. : dinburgh, 1783.

KNIPE, Robert. A course of lectures to which is added a Termon. Edinburgh, 1783.

PROUDE'OOT, David. An address unto the Derean Church in Dundee. Dundee, 1783.

SMITH, John. A view of the lastjudgrent, Edinburgh, 1783.

1784

PITON, Thomas, the klder. Th r. T) heir death. A sermon. Falkirlc: printed by P. Mair, 1784,

13L'DDO, John. A discourse upon the nature of tue Christian religion. Edinburgh: printed by Vi. Gray & J. Dickson, 1784.

CARR, George. Sermons. 5'th ed. 2 vol. Edinburgh, 1784.

F1LAZER, Alexander. The prophecies of the New Testament concerning the man of sin, considered and applied. A sermon Preached before the : Society in Scotland for propa aatinp Christian Knowledge, June 3 1784, Edinburgh, 1784.

JAFFRAY, Robert. The scriptural plan of treating private offences explained, and enforced. Kilmarnock: printed by J. 1iilson, 1784.

RUT4iERFO D, Samuel. Christ's napkin: a sermon. Falkirk: printed by D. Reid, C17843*

HAUER, Robert* sermons on practical subjects. 4th ed. 3 vol. Edinburgh$ 1784. 475.

1785

APNOT, »i_11iam. The harmony of -law and--Rospel in six sermons.. Perth: printed by J. Brown,, 1715.

AfT: 1Uit, Michael. The obl i , ati on and extent of the Redeemer's dying comriiand. A sernon from Cor. xi. 24. Preached at the _2 ordinances of the Holy bupper, in the flssociate Conrreeation of tiberdeen,.:, iay 30,17U4o Aberdeen: printed by J. Chalmers and Co., 1765.

IiUäit j, Michael. / curious and diverting, sermon, upon that noxious vermin, called lice, tdinburgh, 1785.

Archibald. 1iwci:, True patriotism; or. It public spirit for God and religion recomnmended, A discourse: delivered before the Associate : y. tod, at Edinburgh on a day of huni- liation observed by them. Edinburgh, 1785.

LrMJNT, David. A sermon on 1 John 111,7, Dumfries: printed by :. obart-. Jackson, 1785.

LARTIN, Samuel. The choice of company. A lecture and sermon. Edinburgh, ý-17115.

PIZINCE, Thomas. Six sermons. Published from his manuscripts, by John Erskine. Edinburgh: printed by D. Paterson, 1785.

TIIU}dSO John. ' The faith; A , grounds of'Christian' ' sermon before- the Society in Scotland for nronaaatinc Christian Y:nowledge. Edinburgh: printed for the Society, 1785.

1786

BrooKLS, -Thomas, The- rute Christian under the sn rtin rod. 15th ed. Glasgow: printed,. by J. Mennons, 1786,

CIIARTEF.S, Samuel. : Sermons. Edinburgh, 1786.

GORDON, Thomas. Plain sermons on practical subjects. 2 vol. Edinburgh, l786.

JAMILSON. John. The duties afflictions and consolations, 'of the faithful minister. A sermon, preached at the ordination of John Ma. Ara in the Associate Congregation of kath-b truie, June 15.1785. Ld inburg : printed by Murray £.c Cochran, 17 t6. . ti

JOHNSTON, Bryce. The pur os e for which Christ came into the before Society in . world. 1/ sermon preached the bcotTand 1or ro a atin Christian hnow edve, at their anniversary High Ldinburgh, meeting, in the Church of 2, - 1786, -June i: dinburght printed by Martin and McDowall for the Society, "1786. 476. JONES, Thomas Snell. ?,unkind accountable creatures A sermon, occasioned by the death of the Lady Viscount©ssa , Gl enorchy. i-'reach ed in her Ladyship's Chapel, Edinburgh, July 30.1786. Edinburgh: printed by Martin & McDowall, 1786.

RANDALL, Thomas. Christian benevolence. A sermon preached before the Society in Scotland for propagating Christian Knowledge, at their anniversary n etin, in the High Church of Edinbur h rtonda January 3.1? 3.2nd ed. Edinburgh: printed by Murray Ft Cochrane, 1786.

IN? John. lectures: 5K ER, A course of delivered on six Sundays in Lent to a conSregation of the iscopal Church of Scotland. Aberdeen: printed by J. Chalmers and Go,, 1786.

SI'VIFT, Jonathan. Sermons. Glasgow: printed by Vi. Smith, 1786..

John. V4LC1I, Forty-eight select sermons. Glasgow: printed by It. Chapman and A. Duncan, 1786,

1.'I'LIGi-fI, James. The union of love to God and Love to Man. A sermon. Edinburg : printed by Mundell and Wilson, 1786.

1787

BUSTUN, Michael. I)iscoursea on important subjects of the Gospel. Edinburgh: printed by ll. Paterson, 1787.

DALEtY1,11'I.C, William. Family worship explairted and recoznmend- ed in four sermons. Kilmarnock: printed by J. Wilson, 1787.

HILL, George. The advantages of searching the Scriptures. A sermon preached before the Society in Scotland for pro a- gating Christian Knowledge June 7.1787. Edinburgh: printed by Martin P.. Wi oc, all, 17i'. "7.

LAMON"T, David. Sermons, Edinburgh, 1787.

RUSSEL, John. The reasons for our Lord's agony in the Kilmarnock: by J. ti1son, 1707. garden. printed 1788

ED1iA1tDS, Jonathan. Practical sermons, never before published. Edinburgh, 178fß. `"' `

JOHNSTON, David. The heinousness and aggravation of theft, illustrated in a sermon preached in the Old Church of Nov. 117b7. printe inburg , 29 k4inburgh: for the Society in Scotland for promoting Religious Knowledge among the Poor, 1788. ýý 477. KEIJP, John. The ospel adapted to the state and circum- A ser:., stances of man. on preached before the ; society in Scotland for props gating Chri stian Knowleddge, June 5.1786. r. dinbargh: printed by t"+artin and Li'Dowall, 1788. } t RSf1ALL, 1'-alter. The go Val mystery of sanctifici. tion in opened sundry practical directions. 11th ed. Aberdeen, 17ýi.

PE :IILE5, %ill iam. The great things which the Lord bath done for this nation, illustrated, and iinL)roved ; in two sermons prcached 5 I: ovember 1788. Kilmarnock: printed by J. Wilson, 1788.

RANKEN, Alexander. A discourse on the advantages of the Revolution 1688, delivered, 1788, in the North- Lest Church. GlasCow, 1788.

ROIEhT..: Jakes. ON, Britain the chosen nation a thanksgiving sermon. ! ilmarnock: printed by J. Wilson, 1788,

SERMON on the centennial day of the Revolution in Great Britain. Dundee: printed by T. Colvill, 1788.

\VITIMRSMV, John. Christian mapnaniinity. A see on. Paisleys ,; rinted by J. Neilson, 1788. 1789

U1L'OUit, 1:obert. Liberal charity stated and recoruuended on-the principles of the Gosple Csico. A sermon preached before Society bcotland . the in for propagating Christian knowledge; at their anniversary meeting_inthe high C:t, urch of Edinburghs, on Juno 5.1789. F2inburgh: printed at the Apollo Press, by tiiartin and ! 4'Dowa11,1789.

-BISSET, John. An alarm to careless sinners. Sabbath- breakers and slothful ministers. Paisley, 1789.

DOUGLAS, Niel. Sermons on important subjects. Edinburgh: printed by G. Caw, 1789.

EUWARDS, Jonathan. Twenty sermons on various subjects. Edinburgh, 1789.

GRAY, Andrew. The whole works. Falkirk: printed by 'P, M:air, 1789.

L, James. ILAI.. Comfort to the Christian, under all the troubles of life. P sermon preached at Aberdeen, April 12, 1789. Aberdeen: by J. Chalmers 1789. printed arGoL ,,

JJUIIESON, John. Sermons on the heart. 2 vol. Edinburgh: printed by Neill and Company, 1789-90. 47k.

JOAN S1'ON, Joseph. Sermons on practical subjects. Edinburgh: printed by Ü. Paterson, 17e9.

r'ACGILL, 1'i1liazi. The benefits of the Revolution. a sermon preached at Jyr, 5 November. 1788, Kilmarnock: printed by J. Wilson, 1789.

MILL. :, Robert. The whole works. Paisley: printed by J. Neilson, 1769.

IIEDDIE, James. The revolution the work of God and a cause of joy: two sermons. Edinburgh, 1769.

PIKE, Samuel. Itel i ious cases of conscience answered, in an 'evanelical c:+anner, at the casuistical lecture, in Little St lfelen's, Liishopsfrate-street, by Samuel Pike and . bämuel Hayward. Glasgow: printed by D. Niven, 1789.

`1790

AI71ZLN, Alexander. A lecture on Matthew xiy. 1-12. Dundee: printed by T. Colvill, 1790.

ETON, Thomas, the Elder. A view of the covenant of Grace. Berwick: printed by U. l'horson, 1790.

DUN, John. Lernions. 2 vol. Kilmarnock: printed by J. i1 1790. r.1= son, FW2i1NC, Thomas. The death of Christ an atonement for sin. A sermon preached before the Society in Scotland for pro- lagating Christian r. nowledge, June 3.1790. Ldinburgli by %Iundcll 1790. , printed and on, GUYSE, John. Jesus Christ God-man: or The constitution of Christ's person. Consic+rre in several sermons. Glasgow: printed by V. riven, 1? y0.

LOGAN, John. sermons. 2 vol. Edinburgh, 1790.

LUM, James. Essays: änd serc, bns. bn.. yarious subjects relating-to the deistical controversy. Edinburgh, 1790.

MAXVELL, James. The dyin misers last speech and behavio+ir at death. To which is ad.; ed, short sermon on the vanity of life by an unknown hand. Glasgow, 7-1790? 3.

3.:OIR, Andrew. The babbler, or the fate of the faithful ministers of Christ. CF:dinburgh, 1790? 3.

A:UIRITEAD, John. The divine institutions of singing the Psalms of I. avid stated and defended in a ser: ý.on. b: ontrose, 1790. 479.

IVITIMRSPOON, John. The religious education of children. A sermon. Paisley: printed by J. Neilson, 1790.

1791

BUST(14, Thomas, the Elder. The distinguishing characters of true believers. Falkirk: printed by P. i.: air, 1791,

A MM ILL of sonic i mportant doctrines of the Gospel, in twenty-six sere: ions. 3rd ed. Glasgow: printed by A. Adam, 1791.

1tAIiDY, Thomas. The benevolence of the Christian spirit, a: erl: mon preached in the Tron Church of ý: dinburgh, May 31, for 1791, before the - ociety the Benefit of the bons of the Clergy of the Church of boot land. bdinburgh, 1791.

J1cü:. II3, Thomas. The one-proper Sonship of the Lord Jesus Christ, illustrated and established from the bcri tures. P. I. 1791. Falkirk: printed by -lair,

JOI1*: 3TONi:, John. Thein. portance of a proper choice of company. A sermon. Edinburgh: printed for the bociety in cot land for promoting Religious Knowledge among the Poor, 1791.

OVEN, John. A discourse concerning the Holy Spirit. Glasgow: printed by '. ". and U. Miller, 1791.

ROBERTSON, t, i1lian. The situation of the world at the time of Christ's appearance. :dinburgh, 1791.

RUSSEL, Ebenezer. Discourses on various subjects. Glasgow, 1791.

WALKER. John. A sermon. Edinburgh, 1791.

'1AUI ER, Robert. :lcrclons. Edinburgh, 1791.

wEBSTER, nstruct- ion. ore l : dinburch.

1792

BARNARD, John. A zeal for ood works excited and directed: in a sermon at the publick hursday-lecture in Uoston. Tarch 25,1742. Boston; pr nted: and Glasgow: reprinted 1792+. _.

J STON, Thomas, the 2Llder. The everlasting espousals betwixt Jesus Christ and believers: a sermon preached at the administration of the sacrament of the Lord's Supper. Paisley: printed by J. Neilson, 1792. 480.

TRU'V'NING, James. Jesus Christ the true God: a serºnon in the divinity Lard Jesus which of our Christ is proved and illustrated. :Idinburgh: printed by Neill &ö, 1792.

CARLYL:, Alexander. A sermon on the death of Sir David Dalrym2le. Edinburgh, 1792.

DUNN, William. A sermon, preached at the opening of the Synod of cJlasguw and Air, at Glasgow, 9. October, 1792. Glasgow, 1792.

FAITH and practice represented in fifty-four sermons on the principal-heads of the Christian relic; ion. Edinburgh, 79x. a

GCIL\itD, The Alexander. corruptions of Christianity considered as affectinp its truth. A sermon, preached before the c0 792.

GLOAG, IJilliam. The ospel revelation of the future _I; state and ham iness of man considered. A sermon preached before the Society in Scotland for propagating Christian Know- ledge, May 31.1792, Edinburghs printed by Mundell and Son, 1792.

ILAYVIARD, Samuel. : seventeen sermons, on vai; ious i~portant _ subjects. Air: printed by 3. & Y. Wilson,, 1792.

HILL. George. The character and office of gospel-ministers: two sermons preached at Airdrie. Falkirk: printed by Y. r.,ai r, 1792.

HILL, George. The present happiness of Great Britain. A sermon. 2nd ed. Edinburgh, 1792.

MONCRIEFF IEI, L1;uOD, Sir Henry. The inheritance of a good man's children. A sermon. Edinburgh, 1792.

OWEN, John. of communion with God, the Father, Son, and Holy Ghost. Glasgow: printed by 1;. & E. Miller, 1792.

U, CK: Jt Thor. ras. .; orks. Edinburgh, 1792.

SOIERVILLE, Thomas. A discourse on our obligation to tha, nksgiving. Kelso: printed by J. Palmer, 1792.

1793

CAMERON, Vºilliara. The abuse of civil and relipious liberty. Asermon. Ldinburgh, 1793.

CAMPBELL, Robert. The triumphs of graces a sermon. Glasgow, 1793. 481.

CARYLE, Alexander. The usefulness and necessity of a : liberal education for c1cjynen. A sermon preached, before it the bociety for the L3enef of the Sons of the Clergy, on 28 May 1793. Edinburgh, 1793,

C! IAW. 1:1LS, Robert. Sernons preached on odif ferent occasions. Edinburgh: printed by A. Neill, 1793.

DICKINSON, Jonathan. Sermons and tracts. Edinburgh, 1793.

IERSKIN'E, John. The fatal consequences and the general . sources of anarchy, A- discourse preached before the mapis- trates Edinburgh, 1793. of Edinbur .

GRANT, David. Fcrc.: ona doctrinal and practical. Air: printed by J. & 1-1. rtilson, 1793.

DhYSDAI. S, John. Sermons. 2 vol. Edinburgh, 1793.

BALL, Junes. David and Uoliath. A discourse. Glasgow: printed by b. **liven, 1793.

HILL, George, Instructions afforded by the present war, to the people of Great-Britain. Edinburgh, 17-93.

iiW TEit, Andrew. \ due attention to the public institutions

the G print

: cCULWCI1, William. Sermons on several subjects. Glasgow: printed by D. Niven, 1793.

Ordination in Apple- .'NLACI4ILIZ1E:, Lachlan. sermon.,;. preached cross Church, 1 July 173. Inverness, 1793.

}1ENZIES, William Philip. J discourse delivered at the Collegiate Church of Rochester, i: dinburgh, 1793.

WRISON, Colin, tº discourse on the nature and happy of fectR of Christian patience. Dundee: printed by T. Colvill, 1793.

MUIR, George. The substance of four table-services; delivered in the Tolbooth-Church of Edinburgh. Edinburgh: printed by H. Inglis for the Society for Publishing hel1gious Tracts, 1793.

J'O:aTEQUS, William. The LLood old way recommended. Glasgow, , 1793.

SUUAPNY.S, Alexander. Peace and order recommended to society, in an address to the Associate Congreration of Jedburph. Edinburgh, 171)3, 482. i1iI1itA, Robert. The ministry of reconciliation. Kelso, 1793.

;T UA1tTý James. A plan of reform, proposed to the Christian people, a sermon reached at Anderston the first day of the New Year. Glasgow: printed by J. biennons,, 1793.

STEVEN, James. A public testimony of loyal tar to the British constitut ion. Glasgow; printed; by A. Duncan & R. Chapman, 1793.

Ti1Ol:; SON, John. The nature of true re1 ip ion, and its bene- _ ficial influence on the character and happiness of man. A sermon preached in the Tron Church of Edinburgh, Edinburgh: :society printed for the benefit of the in : scot land for pro- raoting Religious Knowledge among the Poor, 1793.

\yi: IGT1T, Ja : es. God's 1on -suffering towards the Jews, and his goodness toward the Gentile-Christians. Glasgow: by A, t: and It. Chapman, 1793. , printed uncan 1794

BRO JNING, James. ermons on important subjects. Edinburgh: printed by Neill and eoa=qoany, 1794.

DALL, David. A short view of the sins and corruptions of the present times. ): dinburghi 1794.

DUNCi\N, Robert, Infidelity the c; rowingevil of the times, a sermon preached at uundonald 27 Februar 1794. _Air: printed by J. & P. Wilson, 1794.

GILL, John. Three sermons on the-present and state - -future of the Church. 5th ed. Paisley: printed by J. Neilson, 1794.

HARDY, Thomas. Fidelity to the British constitution. the duty and interest of the peile. A sermon, Edinburgh: printed by D. 00'illison, 1794.:

IIA DY, Thomas. The importance' of relif±ion to - national prosperity. A sermon. - Edinburgh: ; printed by D. i'ºillison, 1794.

HARDY, Thoraces. The progress of the Christian religion. A sermon. preached before the Society in Scotland for propapat- ing Christian Knowledge1 Ma 30.1793. Edinburgh: printed J. Paterson, 17.94. by -

ITORNE, George. Discoursest on-several- subjects and occasions. 2 vol. Perth: printed by R. Morison Junior, 1794, 483.

TOºý`, Sacnuel. The sufficiency of the Spirit's t -without human learning-: or, A discourse tends r, to prove that human learning is no help to the spiritu 1 understanding of the Word of God. Glasgow: printe by D. P+iven, 1794.

KEITH, George Skenc. A caution against irreligion and anarchy. A cersaon preached before the General Assembly land Y::dinburgh, 1794. of the Church of bcot .

KIMNII, Alexander. ` The hypocrite detected and expos ed ; and the true Christian vindicated and su orted: in a sermon preached from a passage ina play-bill, December in 15,1793, in a Methodist chapel this city. 4 Aberdeen: printed by J. Chalmers & Company, 1794.

'-LYON, George. Sermons. Edinburgh, 1794.

} OODIE, William. The duty of beneficence recommended, a' sermon. Edinburgh: printed by J. Paterson, 1794.

Laurence. Gratitude to God :a sermon preached in the Church of Larbert. upon a day of Thanksgiving. Falkirk: 1794. printed by Y. .Mir; -

UGILVIE, John. Religious institutions and principles, traced to their on&in. nd followed in their influence on the most im ortant interest of society, A sermon, containing, a comparison, arising from the subject of the Aepublicks of Athens and France. Edinburgh, 1794.

IIEI, -D1.ES, l'Villiamm. Sermons on various subjects. Edinburgh: printed by V. Caw, 1794.

5CUTT, James. A sermon, preached at Perth. February 27, 171)4, being the day- of the National Fast. Perth, 1794. , TAYLOR, \'iiiliaut. French irreligion and i&nniety. Glasgow: printed by U. leid tz Co., 1794.

1,AI1: F;I:, Robert. The sentiments and conduct becoming Britons in the 12resent conjecture. A sermon preached on occasion of the Lieneral National Vast, February 27.1794. Edinburgh, 1794.

%4 IYSS, Jams. A scriptural view of kincºs and magistrates; and the subjection and obedience all Christians ought to yield unto them. A sermon reachedat Burnt is land' on the National Fast. Edinburght printed by bell and radfute, 1794.

WILL, James. The providence of God appears even in the judgments which he inflicts. A sermon-, preached on 18th for A rpil 1793. the day appointed a general Vast. Dundee: printed by T. Colvill, 1794. 434.

YOU*G, John. The duty of prayer for kings. A sermon preached in the 'Presbyterian. Church of Montreal 28 April 1793. paisley: printed by J. Neilson, 1794.

1795

13-AR'O Isaac. Of , contentment, patience and rest ; nation to the will of God. In several sermons. Glasgow, 1795.

BELL,, Thomas. Grapes in the wilderness: or. A discourse of the dispensations of od towards his people. Glasgow: _C printed by J. Galbraith, 1795.

I3LAIKIE, Nicholas. Lazarus ktedivivus: or, A discovery of the trials and triut. iphs that accompany the work of God, 3rd ed. Glasgow: printed by J. Galbraith, 1795.

Lider. The 1sOSTUN, Thomas, the sovereignity and wisdom of God displayed. Ldinburgh: printed by J. Itutlhven and -oas, 1795.

DoS' N, Thomas, the Elder. Worm Jacob threshinr the mountains: a sermon. Edinburgh: printed by A. Robertson, 1795.

GUThRIE,, James. A\ cr from the dead or. The ghost of the famous )1r. James Guthrie appearing. ein the last sermon he preached in the pulpit of Stirling. before his niartyrdora, 1661. UlasGow, 1795.

i{ILL, John. Sermons on several occasions. Edinburgh, 1795.

h3ACKNIGHT, Thomas. The means of a national security considered as a grounds of thankfulness to divine 12rovidence. A'" discourse addressed to the volunteers of Leith, 23 794. Edinburgh, 1795.

).:EAD, Matthew. The almost Christian discovered: The -or. false professor tried and case, !.leinf., seven sermons, just preached at Sepulchres, Londons 1661. Falkirk: printed by P. Lair, 1795.

ORIGINAL and select evangelical sermons. Edinburgh: printed by A. bhirress, 1795.

RUI3EITSON, Jawes. The_love of our country, and the dutie arising frow that principle. A sermon. Edinburgh, 1795.

SI. OLGaASS, John. The leadinrº doctrines of the Gospel stated and defended. A sermon preached before the Societ in bcot land f Christian Knowledge, hiay 2y or_propagatin" ß 1794. Edinburgh: printed by J. Paterson, 1795.

TI{AILL, Robert. Vorks. Glasgow: printed by W. Paton, 1795. 485.

MN)} ON, George. Christ's universal dominion - the by substance of several discourses. Glasgow: printed 1:;. ß.1i11er, 1795.

THOMSGN, George. An essay upon Christ's mediatory kingdom. Glasgow, 1795.

I ALKL: H, James. Individual vice the source of national 1795. calamity. A scr-ion. tdinburgh,

1796

AUCflINCLU: ZS, J. The sox? hi stry of both the first and 11 s ez e of Steason" or, f% rational second partof .4. r aßne the holy scriptures as a positive revelation vindication of In from God. kith the causes of deism. four sermons. 1? Ldinburgh, .

BLAIit, Hugh. The compassion and beneficence of the Deity. for benefit A sermon, preached before the Society of the li Church land, lions of the Clergy of tile i: s tab shed of scot in the Iron Church of bcotland, May 30.1796. Edinburgh, 1796.

IOSTON, Thomas, the Elder. Sermons. 2 vol. Glasgow: It. Paton, 1796. printed by

DhO v1 John. The, fearful shame and contempt of those ,, to professed Christiansl who nerlect raise un spiritual being the two children to Jesus Christ. substance of by C. Randall, 1796. sermons. 4th ed. Stirling: printed

I" ill iam Laurence. The influence of religion on Aberdeen, 1796. national prosperity.

BhOtN, William Laurence. The proper method of defending infidels religious truth in times of prevailing . Aberdeen, 1796.

]3%:ot$ \ti11iam Laurence. A sermon on the occasion of the , 1. Aberdeen. 1796. very reverend Dr CJcorpc ;nebel dyinc thoughts from D. LI+MIPLE, V.i II i at: z. Ae acy of an his flock. 6ir: by affectionate old pastor t printed J. zind Y. t; ilson, 177

DAVIDSON* Thomas. The excellency of the knowledge of Jesus before Society Christ; a sermon preached the in Scotland Knowledge, 2 June, 1796. for propagatinf Christian by Paterson, 1796. Ldinburgh: printed J.

JUtiNSTUN, David. Christians, debtors to the heathen world, bene- u on a ostolic delecates: a sermon, preached for the Society. fit of the i dinbur h Missiorar Edinburgh: printed by J. Ritchie, 1196* 486.

LA.'.: FE, Friedrich Adolph. Theological dissertations concerning the endless duration of punishment. Translated from the Latin by Joseph Itobertson. Edinburgh, 1796

\ACLCAN, Archibald. The promise that all nations shall be brought into subjection to Christ. Edinburgh: printed by fl, Inglis, 1796.

PAXTON, George. The du 0 he church to her rulers. A sermon preache at an tion. Glasgow: printed by 11er, 1796. ::. .ii

1': DDIE, James. The perpetuity, advantar, es, and universal- ity of the Christian religion. A sermon before the irdinburgh: J. Edinburgh :,Assionary. : -)ociet . primed by tkitchie, 1796.

2EELSLE5, William, The univorsalit of pure Christian worshi Ayr: printed by J, Wilson, 1796,

RUsSEL, John. The nature of the gospel delineated, and it's universal spread founded upon the declaration of Jesus Christ» a sermon, preached in the parish church of ci 1marnock, 1.ul; ust ß, 1796, Air: printed by tý 1 Ison, 1796._on

S UMT discourses from The American Preacher, (a work of which three volumes are alread ublished in America) by some of the most eminent evangelical ministers in the Lon. pany" 1799. JCVFN new sermons to asses. i'aisley, 1796.

SPNC GRASS, John. Prospects of Providence respecting the Paisley: conversion of the world to Christ. printed by J. Neilson, 1796.

TAYLOR, 11Si 11 i am. The education of the children of the by J, Paterson, 1796. poor. A sermon. i: dinburgh: printed

1797

L$OSTON, Thomas, the Elder. The crook in the lot. Eleinp the substance of several sermons. Glasgow: printed by ti'r, Paton, 1797.

ßltO'' N, John. The fearful shame and contempt of those professed Christians who ne lect to raise up spiritual children to Jesus Christ. Bein the substance of two sermons, preached. 5th ed. Edinburgh, 1797.

HI-KID I; They fountain-head blessinj , alph. of all s: or. The great store-house pened, A serrnon preac lied at Dunfermline, August 10,1740. Falkirk: printed by T. Johnston, 1797. 487.

GIU;I NFIELA, William. J sermon. preached in the High- Church Edinburg before of , the his Grace the Lar1 of 1tß May 1797, the evd -Melville, x at opening of the, General Assembly. Edinburgh, 1797.

GROVE, Henry. A discourse concerning the nature and design of the Lord's Suer. Edinburgh, 1797.

IJUPhf1: R, John. The bush burning, yet not consumed. T sermons from Exodus iii. 1,2. Falkirk: printed by T. Johnston, 1797.

JAFFRAY, Robert. The glory of Christ displayed. A sermon. by J. P. V4ilson, 1797. -Air: printed and

JO1INSTON, Bryce. The divine authority and encouravernent of missions from Christians to the heathen; a sermon by 12reached on 16th r: overaber 1797. Uuimf ri es : printed . ýlt. Jackson, 1797.

KENNLDY, Thomas. Encouragement to taissions: a sermon, Preached before the L'orth Society for propalv-tin!,, the Lospel amonr heathen and unenlightened nations. Perth: printed by tt. Morison, 1797.

LOTIIIAN, Andrew. Charity to the poor and afflicted. the duty and intcrei; t of the >ros erous: a se- mon preached at _1 for the destitute the desire of the . iociety relief of sick. i: dinburgh: printed by J. Mtchie, 1797.

ZZtACCRJL, Thomas. The duty of Christian societies towards each other in relation to the measures for nrop: )ar, atinr the dos el which at present engage the at tent ion of the religious world. Edinburgh: printed by : ichaw EA 1'i1lans, 1797.

LACLAURIN, John. Cloryinpti in the Cross of Christ. A sermon on Galatians vi. 14. l.: di: burgh: printed by J. . for Publishing Religious "iitchie, for the bociety Tracts, 1797.

MAIN, John. Sermons. Edinburgh, 1797.

MAISHALL, realter.. The ospal-mystery of sanctification opened in sundry practical directions. Glasgow, 1797.

2ýAr5ILCJN, J. D. Sermons. Selected by '!lilliam Dickson. 3 v. r. Edinburgh, 1797.

2.IOODIE, William. The instructions to be derived from re- callinc the memory of our fathers. A serwon, preached before the Societ for the Benefit of the bons of the Clergy of the Established Church of : scot and. Edinburgh: printed by Creech, 1797. Et. 4£fß.

11dü:E, Alexander. Select sermons. Translated from the French by A. B3ruce. C Ldinburgh7,1797.

PAUL, William. The influence of' the Christian character upon the propagation of Christianity. A sermon, preached = before the woe iot in bcot land for propagatin Christian Knowledge, 1 June 1797. Ldinburgh: printed by J. ILitchie, 1797.

PICTLT, Benedict. True and false religion examined; the Christian rel i[; i on defended, in a series of discourses, i dinburgh, 1797,

PIItIE, Alexander. The duties and qualifications of a Gospel 1797. missionary: a sermon. Glasgow,

CIOLLOCK, John Inteniperate indulgence in intoxicating liquors, the bane of this country: a sermon. Preached to his parishioners in October, 1792, now published, and lower principally ad.! ressed to the classes of his country- en, Glasgow, 1797. his :; ý11t'LIPd, Richard. Christ the righteousness of people: represented in several sermons, preached at 7'inners hall. Ldinburgh: printed by H. Inglis, 1797.

SlirMS, Alexander. The admonition against curse the Kind 1797. and the rich. Y-diriburgh,

James. The necessity of arming, at the _present critical juncture. A sermon. Glasgow, 01797.7.

TIIOh ON, Jaynes. Perod's testimony in favour of John the Baptist: or Holiness" the blessedness of it to-ministers Dundee: by T. and preachers of the Gospe . printed Golvill, 1797.

UAIKLR, Robert. Patriotism and courage in arduous times, exemplLfied in the conduct of Nehemiah. Edinburgh, 1797.

trEDSTEI:, Alexander. The wicked life and fatal but deserved death of ITaman, Ahasuerus 'a Nricne-Minister. A _ Edinburgh: sermon preached in 1740.2nd ed. printed by J. Guthrie, 1797.

YOUr: G, John. Sermons. Edinburgh: printed by G. Caw, 1797.

1798

BLACK, Alexander. National bless ins; s considered and improved, in a sermon. Edinburgh: printed by G. Caw, 1798.

SLACK, James. Christ the light of the Gentiles. in a sermon, Dundee preached before the Missionary Society. [Dundee: printed by T. Colvill, 1798. 489,

BOSTON, Thomas, The Lider. The fall of i dam, and doctrine of original exPlained and delineated in a serzý3on. _sin, Designed as a caveat aj, ainst the growth of Arianism and socianism, too prevalent at this (lay. Falkirk: printed by T. Johnston, 1798.

3IWDIE, John. The preaching; of the Gospel. A sermon, preached before the Aberdeen Missionary Society. Aberdeen: printed by Uurnett and 3iettie, 1798.

CIVIL and religious subjection: a sereton. Edinburgh, 17'38.

CIUUSO, Timothy. Sermons on various i ortant subjects. 2 vol. Ldinburgh: printed by J. Pillans and sons, 1798.

G114NTi', Alexander. ". sermon preached on the 19 Dec. 1798, His beinrr, the day appointed for the success of -ia jesty's arcs. Dundee, 1798.

IIUXUJON, John. The .; cri ture doctrine of the proper divinit of the Holy Spirit, stated and defended; in sixteen sermons, Edinburgh: printed by i,:urray c Cochrane, 1798.

JUIUN, TXUNE The 6.

LAtrSO"', George. The joy of parents in wise children. A+ sermon. Edinburgh, 179&.

L21GUTUN, Robert. The expository works. Edinburgh: printed by Bell 1, I3radfute, 1798.

I.L3SSILUN, Jean Baptiste, Bishop of Clermont, Sermons. Selected and translated by William Dickson. Edinburgh, 1798.

i. KW1E, William. United and vigorous exertion, in defence of our country, recoLmiended i_a sermon. Edinburgh, 1798.

2"ULi', AY, James. ;: errions to Doctors of Divinity. Glasgow: printed by }ti. Paton, 1798.

NEVTON, John. Small tracts and occasional sermons, collected and repub 1i shed. l:.ý.d inburgh, 1798.

ROBERTSON, John. As eriuon. Air: printed by J. & 1'. Wilson, 1798.

1:UT 112U' 'ýD, Samuel. Christ's love to his church. A sermon. Glasgow, 1798.

SCITAT., i11iax. The enemies, the duties and the rewards o a faithful servant. Glasgow: printed by R. Chapman, 1798. 490.

WATSON, Thomas, Sermons. Glasgow: printed by V. Bell, 1798-99.

WILLIS, % illiara. i inisterial faithfulness recornmende particularly in the admission of young men to the Hol ministry, in a sermon. Glasgow, L179a7J.

1799

BEAT, William. Sermions. Ldinburgh, 1799.

IA-bT1hIGK, David. fair A and rational vindication of the right of infants to the ordinance of baptism: being the substance of several discourses, from Actsii. 39 Ldinburgh: printed by J. ä'i 11ans and bons, 1791j.

BRAIDhUCDD, Vi ill iam. Loyalty enforced by arnumAnt e which founded just are upon views of civil governrr: e;nt, as an ordinance to God. The substance of a sermon. Edinburgh, 1799.

I3RUNMON, The 'essialils William. exhortation to his Lam, to be earnest in prayer. A sermon preached before the printed Aberdeen .:. issionaryr bociety. Aberdeen: by Burnett F Rettie, 1799.

make BURNS, Thomas. An humble attempt to men grateful to God for mercies received two sermons. Glasgow: printed by Chapman & Lang, 1799.

DALGLEISH, 'S William. er. ilons es and duties of the Christian reli 1 order. 07.

FARQUHAR, John. sermons on various subjects. Aberdeen: ktettie+ printed by Burnett and 1799.

G EIG, George. The 1o'! e of mankind in creneral, snrinr*in out of natural affection and the love of our county th proper return for mercies vouchsafed to this nation. Edinburgh 1799,

JAMx3IESUN, John. The certainty of the Gospel: beine sent to the heathen, and the danger of refusing to promote its Dundee: by J. progress. printed -Chalmers, 1799. i'. ACCItIE, Thomas. The duty-of Christian societies towards each other, in relation to the measures for propagating the the -osuel which at present en are attention of the reli - ious world. Edinburgh: printed by Schaw and Pillans, 1799. 2UAGLEUD, John. Caution against the philosophy of the times. A sermon, preached before the Synod Glenelg, July_17, 1799. of Aberdeen: printed by J. Chalmers and Co., 1799. .":.. 491.

II CRIFFF W LLWO O" Sir lfenry. A sermon on 2 Cor. ii 17. Preached February 14.17 99. at the ordination of :wir ?'alter- 1'ogýo Ireland as minister of No th Leith. Edinburgh, 1799.

PEDDlE, James. The parable of the lost sheep explained and applied: a sermon preached for the benefit of the iýdinbur Societ edinburgh: by h r'hilanthroaic . . printed Ritchie, 1799.

PROFFET, P?icholas. England's impenitence under smiting. Dumfries: printed by ( j-cLachlan, 1799.

(i1asgow, 1799. T`1-iOM, %vill iam. storks . 1800

AITC'HHISON, Thomas. Compassion to the children of calamity: a sermon, preached before the Society established in Leith, for the relief of the destitute sick. tdinburgh: printed by J. aitchie, 1300.

ULKLl;, James. A sermon!. in the church of Castle- , 19.1 -preached town, on December º99, a day devoted by the conrro ation to fasting humiliation and ra er on account of the unfavourable harvest the failure of the crops, the scarcity. and high price of provisions. Kelso: printed by J. ballantyne, 1800.

BY.NNET, William. The excellence of Christian morality: a : iociety in :, land for serron, preached before the cot prop .t- ating Christian Knowledge, at their anniversary meeting, June 1799. I. dirýurghs printed by J. Ritchie, 1800.

13I.ACi:, Alexander. The necessity of national reformat ion late stated in a sermon preached on occasion of the publick G. fast. Edinburgh: printed by Caw, 1800.

C.MLTIBE L, Robert. The Glory of Christ displayed in the conversion of the nations: a sermon. Edinburgh: printed by J. Aitchie, 1t,, 00.

ERSKINE, Ralph. The happy hour of Christ's quickening voice. ral. -irk: printed by J. btrachan, 1800.

EýuKINE, Ralph. The rent vail of the temple: or, Access to by Christ. the Holy of Holies the death of Falkirk: printed by J. 6trachan, 1600.

GRANT, Alexander. :; eruuons on various subjects and occasions. 2 vol. Dundee, 1800.

L ACKENZIE, John. Sermons. Edinburgh: printed by J. Moir, 1800. 492.

2üß: TItý Samuel. The nrai se of female piety. A Sermon. Edinburgh: printed by t.4undell & bon, IbOü.

3.1/tSON, Archibald. Christ Jesus, the mediatorial angel, casting the fire of divine judgments unto the earth. Glasgow: printed by Falconer & ltillison, 1400.

! tUhRAY, James. Sermons to asses. 6th ed. Paisley: printed by Neilson t Ueir, 1800.

NICOLL, Alexander. The blessed memory of the righteous. A sermon occasioned by the death of John l. attra of Craigha11, Dundee, 1600.

SMITii, Sydney. Six sermons, reachedin the Chzrlotte Chapel, 'T:dinburgh. Edinburgh: printed by Mundell b : ion, 1800.

ILLISON, John. Five sermons. Air, 1800.

WILSON, James. The importance of charity. A serraon, preached in Falkirk for the benefit of the public kitchen in that town. Falkirk, lb00. BIBLIOGRAPHY "XA. I, ' -- 493. BIBLIOGRAPHY

1. MANUSCRIPTS

Records of the Literary Society of Glasgow. NLS 15.3114.

Notes of John Millar's reading with a list of books read. Begun 1720. EUL MS. La. III. 540.

A compendious system of pneumatology comprehending Psych- ology. Moral Philosophy, and Logic. Taken at the Lectures of Mr J. Beattie by J. Rennie. Glasgow Univer- sity Library JS.

Journal of Sessions. An account of the classwork under Professor James Beattie at Marischal College (1762- 1793). is. B. 16, Beattie ICES. Collection. King's College Library, Aberdeen. -University of Minutes of the Presbytery of Edinburgh. Scottish Record Office.

Lectures on Composition by the Rev. Mr Leechman. 1770. EUL MS. Dc. 7.86.

Blair's Lectures transcribed by John Bruce. 1765. EU L MS. Dc. 10.6 .

Copy of a letter from Dr Lee to Carlyle Bell, dated 6 January 1806. NLS IS. 3464, f. 5.

Volume of unsigned manuscript sermons. NLS MS. 2810.

Letter of Hugh Blair to Dr Robert Blair, dated 14 April 1790. NLS US. 588.

Letter of Hugh Blair to an unidentified correspondent, dated 29 October, 11776, NLS. I4S. 1707, f. 4.

Letter of Hugh Blair to Thomas Cadell, dated 25 October 1793. NLS IS. 948.

Diary (1785-1787) of Hugh Cunningham. New College Library Ills"

Compendia of theses in John Stevenson's class. Class essays 1737-1750. EUL 11S. Dc. 4.54.

Heads of Lectures on Ithetorick and Belles Lettres in the University of Edinburgh. 1767. EUL IS. n. E. 7.7.

Essays on Rhetoric, abridged chiefly from Dr Blair's lectures on that science. Boston. 1789. EUL MS. E. B. 808 B/a. 494.

Lectures of Hugh Blair. ? 1765. EUL S. Dc. 10.6.

Notebook of 6th Marquess of Lothian. Notes of rhetoric 1781-82, probably based on Hugh Blair's lectures. NLS ISIS. 5834.

Lectures of Professor James Clow of Glasgow, transcribed by John Campbel1,1773. EUL 145. Dc. 8.13.

Compendia of the lectures delivered by John Stevenson (and Reid and Ysatson) transcribed by John Campbell. EUL IS, Dk. 3.2.

Letter of Thomas Napier, Glasgow, to Ann Napier, Edinburgh, in 18th century religious commonplace book. NLS LIS. 3008, f. 69.

Manuscript account by Samuel Brown of the flight into England. 1852-53. New College Library ß.2S. TIt. U/11.

Letter of Henry Mackenzie to William Carmichael of Mary- land in 1781. NLS MS. 646, f. 2.

Dr Alexander Gerard's lectures upon theology delivered 1786-87 at King's College, transcribed R. E. S. Ci. e. Robert Eden ScottJ. Aberdeen University Library US. K. 174.

Journal of William Creech 1766-67. Typescript from the manuscript in the possession of Charles Heron Watson (now NZ. 56 in the Signet Library), Edinburgh Room, Edinburgh City Libraries.

Notes from ye lectures in Logic givenby Mr John Stevenson, Professor of Logic in y University of Edinburgh. EUL MS. La. I I I. 521.

Rhetorick. Notes dated 15 November 1787. NLS LIS. 9974.

Sermons, in manuscript, by John Iiyndman, St. Cuthbert's. NLS Adv. LIS. 15.2.26.

Notes, in manuscript, for sermons. c. 1765. NLS S. 2810.

Minutes of the Philosophical Society in Aberdeen 1758- 1771, in the Minute Book 1758-1771. University of Aberdeen LIS. 539.

Manuscript sermons of Dr Robert Douglas, Galashicis. NLS LS. 3119. .

Ledger belonging to Messrs Robert Fleming and Patrick Neill, 1764-67. Neill Papers. NLS Dep. 196.

9 495.

Rules to be observed in the Theological Society (of the Associate Burgher Synod) instituted 16 February 1765. New College Library LS. SR/l/7.

Account of Edinburgh according to what Eli.. Hamilton remembered it when she was very young assisted a little by her Brother Doctor Hamilton. New College Library LIS. Th. U/ 11.

Elizabeth )Hure. 'Essay on the change of manners in my own time, 1700-17901. PHIS. 2.!S. 5003.

Laws of the Theological Society instituted 1776. New College Library S. IMMH1/4/7.

Printed list of the laws of the Adelpho-Theological Society, instituted in the year 1785. New College Library MS. Mli/4/7.

Transcripts of letters to Alexander Carlyle 1747-1806. (Published TLS, 31 July 1943 by H. W. Meikle). 14LS MS. 3464.

Letter of George Chapman, printer, to Alexander Carlyle. dated 19 November 1793. EUL MS. Dc. 4.41, f. 136.

Letters to Alexander Carlyle from John Bishop of Salisbury, c. 1777-1790. EUL MS. Dc. 4.41.

Letters of Matthew Simson to ? Cray, dated 10 May 1737. EUL t5. La. II, f. 423/404.

Manuscript sermons of Robert Wallace. EUL S. La. II. 97, f. 27, and La. II. 620, f. 22.

Notes and abstracts of various works on rhetoric by A, Brunton. EUL MS. Dc. 1.60.

Manuscript of 'An analysis of the principles of taste' by J. Hill. EUL MS. Dk. 2.3/2.

Manuscript of Robert Wallace's 'Treatise on Taste'. EUL LiS. Dc. 1.55.

Manuscript of vol. 5 of 'ugh Blair's sermons, 1800. Holograph with preface signed James Finlayson. EUL }S. Dc. 3.43.

Letter of T. Robertson to Messrs Bell & Bradfute, dated 26 February 1773. EUL S. La. II. 419, f. 21.

Manuscript of 'A little treatise on virtue, and merit in the spirit of the Earl of Shaftesbury', by hobt. Wallace. Ante 1720. EUL La. 1I. 620, f. 19. 496.

Letter of the Rev, John Logan to Alexander Carlyle dated 12 April 1786. EUL I+5, La. I1.419, f. 8.

Letter of Hugh Blair to Alexander Carlyle, dated 12 May 1768. EUL 24S. La. II. 243, f. l.

Proceedings of the Belles Lettres Society. NLS Adv, }ISS. 23.3.4. and 5.1.6.

Notebook of William Lothian, minister of the Canongate. Notes and speeches on questions debated in the belles Lettres Society. 1761. NLS Adv. LIS. 22.3.8.

2. THESES (UNPUBLISHED)

CLARK, Ian D. L. '1M4oderaticm and the Moderate Party in the Church of Scotland 1752-1805'. Unpublished thesis. Cambridge, 1964.

FRASER, Duncan. 'James Fraser of Brea: his life and writings'. Unpublished Ph. D. thesis. 1944.

GRANT, D. J. 'English pulpit oratory'. Unpublished Ph. D,, thesis. ßirkbeck College, 1965-66.

McCAIN, Charles R. 'Preaching in 18th-century Scotland: a comparative study of the extant sermons of Ralph Erskine (1685-1752), John Erskine (1728-1803), and Hugh Blair (1718-1800)'. Unpublished thesis. University of Edinburgh, 1949.

SEFTON, H. R. 'The early development of t1oderatism in the Church of Scotland'. Unpublished Ph. D. thesis. Univer. sity of Glasgow, 1962. S, WOODRUFF, A, 'The pastoral ministry in the Church of Scotland in the 18th c. '. Unpublished Ph. D. thesis. University of Edinburgh, 1965.

3. PERIODICALS

The Aberdeen Magazine: or, Universal Repository.

Beauties The of magazines, reviews and other periodical publications.

British and Foreign Evangelical Review.

Critical Review. 497.

Edinburgh Evening Courant.

Edinburgh Magazine and Literary Miscellany.

Edinburgh Magazine and Review.

The Edinburgh Review.

Edinburgh Weekly Journal.

The Gentleman and Lady's Weekly Magazine.

Lounger.

l onthly ltýview.

The New Annual Register, or general repository of history, politics and literature.

Scots Magazine.

Sentimental Lagazine.

The Thistle or Anglo-Caledonian Journal.

The Weekly Magazine, or Edinburgh Amusement.

4. PRINTED SOURCES

ABBEY, C. J., and OVERTON. J. 11. The English Church in the Eighteenth Century. London, 1878.2 vol.

An Account of the Socie Scotland for propagating Christian Knowledge, its commencement in 1709. Edinburgh, 1774.

Acts of the General Assembly, 1638-1842.

ADAM, John. Now a minister should approve himself unto God. Glasgow, 1765.

ALISON, Archibald. Essays on the nature and Principles of taste. Edinburgh, 1790.2 vol.

ALLAN, James. Moderation explained and recommended. Edinburgh, 1749.

ALVES, Robert. Edinburghs a poem in two parts. Edinburgh, 1769,

ANDERSON, A. 'The anatomy of taste: a note of 18th-c. periodical literature', Modern Language Notes, lxi(1946). 498.

ANDEPSON, George. An estimate of the profit and loss of religion. Edinburgh, 1753.

AMERSON, James, ed. The Bee, or Literary Weekly Intelli- eýncer. Edinburgh, 1791-3. Vol. 1-18.

ANDERSON, John. Essays on various subjects relative to Glasgow, the present state of religion. 1782.

ARBUCKLE, James. Prologue and epilogue to Tamerlane acted in the Grammar School in Glasgow, December 30,1720. A late short account of the treatment of students of the University of_. Dublin, 1722.

ARDER E, James. Directions concerning, the matter and stile .. John Oxford, of sermons.. ed. iac ay. 1952.

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