(Alexander, D.D.) was the eldest son of the reverend Gilbert Gerard minister of Chapel-Garioch, in the county of Aberdeen. He was born on the 22d of February 1728, and received the first rudiments of his education at the parish school of Foveran in the same county.

It may perhaps be proper to inform our English readers, that in every parish in Scotland there is a school where, for very small fees, the youth of the parish are not only taught to read the English language, to write, and to perform the elementary operations of arithmetic, but are also instructed in the Greek and Latin languages. Of these schools, many of the masters were, about sixty years ago, eminent for classical learning; and it seems that Mr Forbes, the master of the school of Foveran, possessed such fame as a teacher, that Mr Gerard judged it more expedient to commit his son to his care than to have him educated at the school of his own parish, and under his own immediate inspection. The attainments which that son afterwards made in literature, evince that his judgment was correct, and that the school-master of Foveran deserved the fame which he enjoyed.

Young Gerard, however, did not remain long at Foveran. His father died when he was but ten years old; and his mother removing soon afterwards with her family to Aberdeen, he was of course put to the grammar-school in that city; but so solid was the foundation which had been already laid, that in two years time he was deemed fit for the university, and was accordingly entered a student in Marischal college. Such rapid progress supplies the place of that testimony which we have not been able to procure, respecting his early attachment to literature.

After completing the usual academical course of four years in the study of Greek, Latin, mathematics, and philosophy, he was admitted to the degree of master of arts; and immediately afterwards commenced the study of theology, which he prosecuted in the universities of Aberdeen and Edinburgh. In 1748, when he had little more than completed his twentieth year, he was licensed to preach in the church of Scotland, and two years afterwards was chosen assistant to Mr David Fordyce professor of philosophy in the Marischal college and university of Aberdeen. In this capacity he performed the duties of the absent professor till the 7th of July 1752, when he was appointed successor to Mr Fordyce, who had been drowned on the coast of Holland, as has been already related in the Encyclopaedia.

At that period it was the practice in the Marischal college, as it continued to be in the King's, for the same professor to carry forward a class of students for three successive years through all the different branches of philosophy which were taught in the college. These were, LOGIC, ONTOLOGY, PNEUMATICS, MORALS, POLITICS, and NATURAL PHILOSOPHY; and Mr Ge-

Suppl. Vol. I. Part II. great earnestness, and we think with complete success, to show the propriety of making logic the last branch of academical study. "All sciences (says he), all departments of knowledge whatever, must be premised as a groundwork to genuine logic. History has one kind of evidence, mathematics another, natural philosophy one still different; the philosophy of human nature another distinct from all these; the subordinate branches of these several parts have still minute peculiarities in the evidence appropriated to them. An unprejudiced mind will in each of these be convinced by that species of argument which is peculiar to it, though it does not reflect how it comes to be convinced. By being conversant in them, one is prepared for the study of logic; for they supply him with a fund of materials; in them the different kinds of evidence and argument are exemplified; from them only those illustrations can be taken, without which its rules and precepts must be unintelligible.

"All just conclusions concerning the works of nature must be founded on an induction of particulars. And as in natural philosophy these particulars are supplied by observations and experiments on natural bodies; so in logic, the particulars, of which an induction must be made, are to be learned only from the body of arts and sciences. These are the subjects on which observations must be made, in order to lay down rules for investigating and proving the truths of which they are made up; just as the genuine performances of any art are what must be considered and observed in laying down the rules of that art. No solid precept can be formed in logic, except by examining arts and sciences, and attending to the method of reasoning used in them, and to the evidence that accompanies it. In proportion as they are cultivated, and no farther, logic may be improved. And what is true of the invention of logic, is true likewise of the study of it. It can be understood no farther than the several sciences which it reviews and criticizes are previously understood. Accordingly we find, that all the systems of logic which have not been compiled from a careful review and examination of the several sciences, consist more of ingenious subtleties than of useful precepts afflicting to the mind in the various parts of knowledge. And when logic has been learned before the other sciences, the substantial parts of it have been scarce attended to, or made any use of, in the prosecution of them; nor so much as understood, but in as far as the mind was gradually opened, and brought to recollect them in its progress through the sciences.

"Logic is precisely the same to philosophy that works of criticism are to poetry. The rules of criticism are formed by an accurate scrutiny and examination of the best works of poetry. To one who had never read a poem, these rules would be obscure and useless; he could not comprehend them, for lest would lie be able to form a judgment of their justness, and of the reasons on which they are founded. If one peruses the best poetical performances, he will acquire some degree of taste, though he has never professedly studied the rules of criticism; and he will, at the same time, lay in materials, and obtain a stock of examples, which may render these rules intelligible to him, and enable him to judge whether they are just or not. And by afterwards studying these rules, he improves, refines, and corrects his taste, perceives the principles on which he has founded all his judgments, though he did not in the mean time think of them, and gains additional security against his judging wrong. This may illustrate what has been said of the place which logic ought to hold among the sciences. The observations made in it, both concerning the methods of invention and of probation, are founded on, and deduced from, the several sciences in which these methods are used. Neither the observations themselves, nor the reasons on which they are built, can be fully comprehended by one absolutely ignorant of these sciences. In studying the particular sciences, reason will spontaneously exert itself; if the proper and natural method of reasoning is used, the mind will, by the native force of its faculties, perceive the evidence, and be convinced by it, though it does not reflect how this comes to pass, nor explicitly consider according to what general rules the understanding is exerted. By afterwards studying these rules, one will be farther fitted for prosecuting the several sciences; the knowledge of the grounds and laws of evidence will give him the faculty of reflection, against employing wrong methods of proof and improper kinds of evidence, additional to that of infinite and natural genius. And thus logic will greatly contribute to improvement in knowledge; and more so, when it is used as a review of the method taken in the prosecution of science, of the foundations gone upon, and of the general rules that have been observed, than when it is applied as an introduction to the elements of science; for in the former case, its rules can be perfectly understood, sufficiently illustrated, and put in practice as they are learned, which in the latter is quite impossible."

Having thus vindicated the new arrangement with respect to the place which it assigns to the study of logic, he proceeds to inquire in what order the other sciences should succeed each other. "Ethics (says he) or moral philosophy is founded as well as logic on mathematics, and must therefore come after it. The constitution of man, and his several active powers, must be explained, before his business, his duty, and his happiness, can be discovered. Jurisprudence and politics, taking a more complex view of man than morals, by considering his various states, as well as his nature and powers, cannot, with any propriety, be introduced till morals have first been studied.

"It only remains then to determine whether natural philosophy or pneumatology ought, in the order of teaching, to have the preference. And many considerations seem to require that the former should be studied first. If it were not, pneumatology would be too far disjointed from the practical sciences founded on it; one of which, logic, ought, as we have seen, to be taught last of all. Besides, we ought always to begin with the easiest and most obvious subjects, and to proceed gradually to the most difficult; and in order to this, we ought to comply as much as possible with the natural openings and progress of the human mind. Now it is evident, that the mind receives first of all impressions and ideas of those sensible things with which it is surrounded. It is not till after it has exercised its faculties about them that it reflects on its own operations, or acquires perceptions of them. We are from our earliest infancy accustomed to observe external things, though often transiently and inattentively; they lie lie always in our view, they force themselves upon us, and we cannot avoid regarding them more or less. But we seldom attend to the operations of our minds in our earlier years; it is late before we acquire distinct notions of them, or can easily and readily make them the objects of our contemplation. Farther, external sensation, by which bodies are perceived, is a more palpable kind of evidence than internal, from which all our knowledge of spirits is derived; it strikes and affects us more. The philosophy of spirits, as well as that of bodies, is founded solely on experiments and observations; but in the latter it is much easier to make these than in the former: we can put bodies in any situation that we please, and observe at leisure their effects on one another; but the phenomena of the mind are of a less constant nature; we must catch them in an instant, and be content to glean them up, by observing their effects as they accidentally discover themselves in the several circumstances of life. The reasonings also by which conclusions are deduced concerning mind are of a more abstruse and difficult nature than those employed in the science of bodies; the ideas about which they are conversant are apter to be confounded with one another, and are with greater difficulty kept distinct.

On all these accounts, natural philosophy must be to young minds easier than pneumatology, and consequently should be taught first.

For this long digression, if such it shall be deemed, we are persuaded that those who retain any attachment to the place where their minds were first imbued with the principles of science, will think no apology requisite, when they are informed, that the plan of education, which is here so ably defended, was about the same period adopted by both colleges in the university of Aberdeen; that the writer of this article had his own education in the King's college; and that in the prosperity of that college he still feels himself deeply interested. Let it be remembered, too, that the publication from which this extract has been made, furnishes a proof of professor Gerard's abilities, and of the estimation in which he was held by his colleagues at a very early period of life; and then surely the digression will not be thought impertinent.

He was now professor of moral philosophy and logic, and of these sciences alone; but though his plan of education in the Marischal College shows the order in which his lectures were arranged, we have not been able to learn on what foundation he built his system of ethics. As Hutchison's Moral Philosophy was then much read and admired, it will not detract from Mr. Gerard's merits to suppose, that, with his predecessor Mr. Fordyce, he was an advocate for the moral sense of that author; for there are but three or four foundations on which a system of ethics can be raised; and it may be doubted whether there be one of them which is not as old as the age of Plato. It would indeed be ridiculous in any modern (a) to aim at giving a new

(a) The friends of Mr Godwin, who affect to call his political justice the new philosophy, will, of course, think this a rash effusion; but were it worth while, it would be no very difficult task to produce, from the atheistical writers of ancient Greece, something similar even to his wildest paradoxes. Dr Gerard was too well acquainted with the subject, and too warm a friend to genuine virtue, to pretend to novelty in moral science.

(b) Such as Professor Thomas Gordon, who read lectures in the King's College for 63 or 64 years, and whose learning was equalled only by his virtues. works, we would say that he possessed great rectitude of judgment, rather than any remarkable vigour of mind; that he was capable, by intense study, of becoming master of almost any subject, though perhaps he had not the imagination requisite for making discoveries in science; and that his attainments were solid rather than brilliant. What he knew, he knew thoroughly; but to us his knowledge seems to have been the reward of labour.

By one, to whom he was well known, and who himself stands high in the republic of letters, we are assured that he had improved his memory to such a degree, that, in little more than an hour, he could get by heart any sermon of ordinary length; though far from availing himself of this talent, as many would have done, he composed with care all the sermons that he preached. In early life he made it a rule not to study after supper; and from that rule he never deviated, but amused himself after that time, either with the conversation of his family, or with any light reading that came in his way; and he was generally in bed by half past eleven. He seems not to have approved of early more than of late study; for though, for a few years, when as professor of philosophy he had various sciences to teach, he rose regularly, during winter, at five in the morning, he discontinued that practice as soon as he had it in his power, and did not enter upon serious study till after breakfast, generally about 10 o'clock. He was indeed very laborious through the day, and could with difficulty be persuaded to take any bodily exercise; but being remarkably temperate in eating and drinking, he enjoyed very good health, which was only occasionally interrupted by those stomach complaints, to which men of sedentary lives are often subject.

The fruits of this incessant study were, besides the lectures which he read to his different classes, 1st, An Essay on Taste, to which, in 1756, was adjudged the gold medal by the Philosophical Society of Edinburgh (See Societies, Encycl.), which had proposed Taste as the subject for a prize. Of this essay there has been a second, and a third edition; of which the last, which was published in 1780, is considerably enlarged and improved. 2d, Dissertations on the Genius and Evidence of Christianity, published in 1766. 3d, An Essay on Genius, published in 1774. 4th, Two volumes of Sermons; of which the first was published in 1780, and the second in 1782. 5th, A part of his theological course, entitled The Pastoral Care, which was published in 1790 by his son Dr Gilbert Gerard, who succeeded him as professor of divinity in the King's college and university of Aberdeen. Besides these works Dr Gerard published many single sermons, which were preached on occasional subjects.

Of this amiable and respectable instructor of youth, we have been favoured with the following character, drawn by a man of talents and virtue, who was first his pupil and afterwards his friend; and though it made part of a funeral sermon, we believe that, by those who were most intimately acquainted with Dr Gerard, the panegyric which it contains will not be deemed extravagant.

"In domestic life, his conduct was amiable and exemplary. He possessed, in a high degree, that kindness of heart and affability of manner which interested him at all times in the happiness of his dependants, preserved good humour in his house, and endeared him to his family. He knew how to check improprieties without harshness, and when and how to indulge without impairing his authority. His natural good sense, delicacy, and prudence, prevented him from being thrown into confusion by the adverse incidents of life; and enabled him, in pressing emergencies, to adopt wise measures, and to administer salutary counsel. His tender sympathy soothed the troubled hour of sorrow; his rational and friendly advice guided his family through the perplexities of life, and he feelingly rejoiced in all their innocent enjoyments. His attachments were not confined to his family or his relatives; he was susceptible of warm friendship. In selecting the objects of it he was cautious, always preferring those whose merits entitled them to confidence and regard. His attachment, slowly formed, was not to be shaken by every oblique insinuation, or by every idle report to the prejudice of his friend. Steady in his professions of regard, he was capable of considerable and disinterested exertions to serve those whom he really esteemed. To his judicious advice they had ready access; and his best efforts to promote their good they could always command. As a member of society, his house was ever the seat of hospitality, and his door was always open to the stranger. In entertaining his friends, he equally avoided the extravagance and ostentation which did not become his character or suit his fortune, and the rigid economy which marks the conduct of those who give with a reluctant and sparing hand. He neither anxiously courted, nor affectedly thumbed learned conversation. While he never obtruded upon company subjects which, by the display of superior knowledge or abilities, were calculated to gratify his own vanity at the expense of hurting others, he always studied, as far as propriety would admit, to adapt his conversation to the temper and inclinations of his associates. To please the young, and to promote their harmless festivity, was ever his delight; with cheerfulness he descended to their trivial amusements, and in his presence they felt no restraints but those which virtue and decency impose. Though he often left for a little studies in which he was keenly engaged, to enjoy the conversation of a friend, he never suffered his love of society, one of his strongest passions, to induce him to sacrifice any important literary pursuit, or to neglect any necessary business.

"As a clergyman, the office which he held for several years in Marischal college rendered it his duty to be a daily preacher, and gave him a seat in the ecclesiastical courts. But the unavoidable labour of preparing selections for his theological pupils, did not prevent his unremitting attention to his public exhibitions in the pulpit. These were marked by that distinctness of arrangement, that justness of reasoning, and that accuracy of composition, which effectually secured the approbation of the ablest judges; while by their plainness and simplicity, they failed not of promoting the edification of the meanest capacities. To the low arts of acquiring popularity he never stooped: But his prudence, his good sense, his exemplary conduct, and his ministerial diligence, established his respectability and usefulness, and procured him the full confidence and esteem of his colleagues. Possessing more than ordinary..." dinary excellence, envy never led him to depreciate the merits of other preachers. Though one of the best of judges, he was always one of the most candid hearers. When by his translation to the university of King's college he was released from the labour of constant preaching, far from shewing any aversion to discharge the most public ministerial duties, he was always obedient to preferential appointments; and while health and strength remained, willing to oblige his clerical friends by appearing in their pulpits. Nor in private life did he ever lose sight of the character of a clergyman. Having in a publication ably defended its respectability, in opposition to the scoffs and sneers and sophisms of modern sceptics; he considered it as his honour, in his life and conversation, to display its dignity and importance; and to shew that the gravity of a Christian pastor is perfectly consistent with the good breeding of a gentleman, and with the cheerfulness, affability, and ease of an agreeable companion.

"As a man of letters, his attainments were far above those at which the generality of students arrive. In his literary pursuits, he had all the advantages of a judgment uncommonly clear and distinct; aided, from his earliest years, by the most indefatigable and persevering study. The well-earned reputation with which, before he was promoted to the theological chair, he taught in Marischal college different sciences, incontrovertibly proves that his powers, not confined to one subject, justly entitled him to eminence in several branches of literature. His publications, several of which have been translated into other languages, promise fair to extend his fame, and to hand it down to generations yet unborn; and his unremitting labours promised still a farther contribution to the general stock of learning.

"As a professor of divinity, he will be long and gratefully remembered by his numerous pupils. This was his peculiar department, and in this he shone. Possessing large stores of theological knowledge, he was judicious in selecting his subjects, happy and successful in his manner of communicating instruction. He had the merit of introducing a new, and in many respects a better plan of theological education, than those on which it had been formerly conducted. Liberal, but not loose, in his sentiments, his great aim was, not to impose by his authority upon his pupils any favourite system of opinions; but to impress them with a sense of the importance of the ministerial office, to teach them the proper manner of discharging all its duties, and to enable them, by the knowledge of Scripture, to form a just and impartial judgment on controverted subjects. Solicitous for their improvement, he was ever ready to encourage rising merit by his warmest approbation; and reluctant to damp even unsuccessful efforts of genius by deserved censure. Having a constant eye to what is practically useful, rather than to unedifying speculation, he enjoined no duty which he was unwilling to exemplify in his own conduct. Hence that strict regard to the ministerial character which he uniformly displayed, and hence his uncommon punctuality in attending the public ordinances of religion."