ious spirit among
his students, and led some of them to devote themselves to missionary
effort. In November 1828 he was transferred to the chair of theology in
Edinburgh. He then introduced the practice of following the lecture with
a viva voce examination on what had been delivered. He also introduced
text-books, and came into stimulating contact with his people; perhaps
no one has ever succeeded as he did by the use of these methods in
communicating intellectual, moral and religious impulse to so many
students.

These academic years were prolific also in a literature of various
kinds. In 1826 he published a third volume of the _Christian and Civic
Economy of Large Towns_, a continuation of work begun at St John's,
Glasgow. In 1832 he published a _Political Economy_, the chief purpose
of which was to enforce the truth that the right economic condition of
the masses is dependent on their right moral condition, that character
is the parent of comfort, not vice versa. In 1833 appeared a treatise on
_The Adaptation of External Nature to the Moral and Intellectual
Constitution of Man_. In 1834 Dr Chalmers was elected fellow of the
Royal Society of Edinburgh, and in the same year he became corresponding
member of the Institute of France; in 1835 Oxford conferred on him the
degree of D.C.L. In 1834 he became leader of the evangelical section of
the Scottish Church in the General Assembly. He was appointed chairman
of a committee for church extension, and in that capacity made a tour
through a large part of Scotland, addressing presbyteries and holding
public meetings. He also issued numerous appeals, with the result that
in 1841, when he resigned his office as convener of the church extension
committee, he was able to announce that in seven years upwards of
L300,000 had been contributed, and 220 new churches had been built. His
efforts to induce the Whig government to assist in this effort were
unsuccessful.

In 1841 the movement which ended in the Disruption was rapidly
culminating, and Dr Chalmers found himself at the head of the party
which stood for the principle that "no minister shall be intruded into
any parish contrary to the will of the congregation" (see FREE CHURCH OF
SCOTLAND). Cases of conflict between the church and the civil power
arose in Auchterarder, Dunkeld and Marnoch; and when the courts made it
clear that the church, in their opinion, held its temporalities on
condition of rendering such obedience as t