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 problems with which economists, statesmen, or churches have to deal.

Chalmers died suddenly on the night between Sunday and Monday, 30–31 May 1847. He retired to rest in apparent health and was found dead in bed next morning. The passage from life to death seemed to have been made without the shadow of a struggle. The impression produced on the community, and on the general assembly, which was then holding its sittings, was most profound. The funeral on 4 June was attended by an immense multitude of spectators–half the population of Edinburgh, it was estimated; while journals and pulpits without number, and many public bodies at home and abroad, expressed their admiration of his life and character, and their profound sense of his services to his country and to humanity.

Looking at the influence of Chalmers on the religious thought and life of Scotland generally, we may say that he let in daylight and fresh air on the evangelical enclosures of the church. He hardly ever opened his lips without uttering something fresh and racy. The evangelical message assumed a new importance at his hands. It came from him sustained by intellect, embellished by imagination, and enforced by eloquence, while new relations, hitherto overlooked, were brought into view—to the science, the culture, the thinking of the age. As Chalmers advanced in life a rare sagacity became conspicuous; with broad, statesmanlike view he was seen to have apprehended the evils of modern society, to have detected the remedy, and girded himself, in all his strength, to apply it. While thus broadening out and acquiring fresh influence, he was at the same time growing in humility and devoutness. The culture of personal piety was a growing object of his solicitude. His journals and his ‘Horæ Sabbaticæ’ bear ample testimony to this. The result was not merely the revival of evangelical life in Scotland, but the communication to it of qualities unknown before. It became more genial and catholic, more refined, more intellectual, and more practical. It never was allowed to lose itself in speculation, or to terminate in doctrinal elaborations. It could never forget the terminus ad quem (a favourite phrase of Chalmers's)—first the regeneration and elevation of the individual, and then the regeneration and elevation of society at large.

The writings of Chalmers fall into two classes—those published during his life and his posthumous works. Of the first, his principal works, in twenty-five volumes, were: 1. ‘Natural Theology,’ 2 vols. 2. ‘Evidences of Christianity,’ 2 vols. 3. ‘Moral and Mental Philosophy.’ 4. ‘Commercial Discourses.’ 5. ‘Astronomical Discourses.’ 6. ‘Congregational Sermons,’ 3 vols. 7. ‘Sermons on Public Occasions.’ 8. ‘Tracts and Essays.’ 9. ‘Christian and Economic Polity,’ 3 vols. 10. ‘Church Establishments.’ 11. ‘Church Extension.’ 12. ‘Political Economy,’ 2 vols. 13. ‘Pauperism.’ 14. ‘Lectures on Epistle to the Romans,’ 4 vols. The posthumous works (1847–9), edited by Dr. Hanna, are in nine volumes, viz.: 1. ‘Daily Scripture Readings,’ 3 vols. 2. ‘Sabbath Scripture Readings,’ 2 vols. 3. ‘Posthumous Sermons.’ 4. ‘Institutes of Theology,’ 2 vols. 5. ‘Prelections on Butler's “Analogy,”’ &c. To these many separate pamphlets, sermons, &c., are to be added.

[Memoirs by his son-in-law, W. Hanna, LL.D., 4 vols. 1849–52; Selection from Correspondence, 1 vol.; Biographical Notice from Transactions of Royal Society of Edin., by Dean Ramsay; North British Review, May 1852 and November 1856 (articles ascribed to Isaac Taylor); Peter's Letters to his Kinsfolk (John Gibson Lockhart); Carlyle's Reminiscences, vol. i.; McCosh's Scottish Philosophy; The Chalmers' Lectures, 1st series, by Rev. Sir Henry W. Moncreiff, bart., D.D.; Records of General Assembly of the Free Church, 1849; Witness newspaper, 1 and 9 June 1849; Dodds's Thomas Chalmers, a Biographical Study; Walker's Thomas Chalmers; Fraser's Men worth Remembering; Chalmers's Proceedings at the Centennial Celebration of the Birth of Dr. Chalmers, 1880.]  CHALMERS, W. A. (fl. 1798), water-colour painter, chiefly of architectural subjects, worked in London towards the end of the last century. From 1790 to 1794 he exhibited nine pictures at the Royal Academy. In the former year he appeared with a ‘View in the Collegiate Church, Westminster,’ and ‘Mrs. Jordan as Sir Harry Wildair;’ in 1791 two interiors of Westminster Abbey; in 1792 ‘The Interment of the late President (Sir Joshua Reynolds) at St. Paul's;’ in 1793 ‘The Interior of Henry VII's Chapel with the Ceremony of the Installation;’ and in the next year the ‘West Front of the Abbey, Bath.’ After an interval of four years he exhibited in 1798 ‘Mr. Kemble as the “Stranger,”’ and the ‘Tomb of Henry VII.’ He seems to have died young.

[Redgrave's Dict. of Artists; Graves's Dict. of Artists.]

 CHALMERS, WILLIAM (1787–1860), lieutenant-general, eldest son of William Chalmers of Glenericht, near Blairgowrie, Perthshire, was born at Glenericht in 1787. He entered the army on 9 July 1803 as ensign in the 52nd foot, becoming lieutenant on 23 Oct. of the same year.