In order to gain a general understanding of the part played by sermons in English society in the first half of the eighteenth century, Jennifer Farooq focuses on what was both the largest, and arguably the most representative, English centre for preaching. Her monograph may therefore be seen both as a case study and as an introduction to preaching culture between 1700 and 1760. She discusses denominational similarities and differences between Anglican and Nonconformist pulpits as well as the rise of Evangelical discourse on the London preaching scene (pp. 20–39), and underlines the ‘fundamental preoccupations' of a ‘common Protestant culture’ (p. 177). Farooq is sensitive to the issues arising out of the use of various media and the difference between script and print. Indeed, the bibliography includes an impressive array of published and manuscript primary sources, and a footnote casually mentions a ‘sample’ of 400 manuscripts (p. 145 n. 6). One whole chapter is devoted to an overview of more than 3,600 printed sermons, based on data available in the English Short Title Catalogue, and introduces the novel category of discourses printed ‘soon’ after being preached, i.e. published within five years of delivery (pp. 39–40), though without providing a detailed explanation of the criterion. One of the most innovative chapters investigates the economic mechanisms of sermon publication and circulation. Having looked at the production of sermons, Farooq then addresses the tantalising question of their reception, and explores a remarkably wide range of responses by hearers, readers, corporate bodies or official authorities. The last three chapters examine the religious culture that Protestant preachers shared with their audiences, their contribution to London civic life and political significance. Throughout this meticulously documented and nuanced book, the author is keen to identify changes in the nature of eighteenth-century preaching, but always finds them to be ‘subtle, gradual and by no means absolute’ (p. 66). The conclusion aptly highlights both continuity and change. For instance, whilst the age of party waned, the number of charities and voluntary associations increased, and pulpit eloquence adapted accordingly. This excellent volume is a most welcome contribution to the expanding field of ‘sermon studies'.