bright a luminary shone in the city of Calvin." To these interesting and deeply-interested auditors, Mr. Haldane expounded the Greek Testament, going regularly through the Epistle to the Romans. With this clucidation of the word of God, he connected a constant attention to practical godliness, and to the indispensable necessity of personal religion. Incalculable was the good resulting from the blessing of God on these instructions. Among the many who received substantial benefit, and who became successful ministers of Christ, were Merle D'Aubigné, F. Monod, C. Rieu, Gonthier, and H. Pyt. Towards the close of his useful and honour- mitted for a time to attach too much im- Although, at his advanced age, his mind retained its vigour and elasticity, his bodily frame gradually became feebler, till he felt that the hand of Death was upon him. He told his relative (now his biographer), "that the event he had long expected was now at hand, and that in a few hours he would probably be summoned before the tribunal of God, the Judge of all. He said that he The critical study of the Epistle to the Romans prepared Mr. Haldane for resuming the study of that book subsequently, with all the aids and appliances he could obtain. "On this," says his biographer, "he was engaged, more or less, for nearly thirty years." It was labour well bestowed. It was pub-viewed the approach of the last enemy lished, at length, in three small volumes, and it is well worthy of a place in every Christian library, and especially in the library of every Christian minister. On the great doctrine of justification by faith, as set forth by the Apostle, in all its aspects and in all its bearings, we have nothing superior to Mr. Haldane's elucidations and reasonings. It was much read and highly valued by the late Dr. Chalmers, who expressed himself greatly indebted to it. It is not necessary that we should coincide with every opinion expressed by the expositor, when we thus recommend his commentary; but, on the most important points, we think him one of the safest guides to inquiring minds. His work on the "Evidences of Christianity" is also distinguished by great power and conclusiveness. It was highly appreciated and strongly recommended by Dr. Pye Smith. From Geneva Mr. Haldane went to Montauban. In the Protestant College at that place he found sixty-four students. He availed himself of every opportunity of intercourse with them; and many of them, he had encouragement to believe, were brought to the knowledge and love of the Saviour. He conversed also freely and fully with many pastors from various parts of France, who visited Montauban, and thus greatly extended his usefulness. During the two years of his residence there, he published, in the French language, his "Exposition of the Epistle to the Romans," and also the "Evidences of Christianity." His unwearied efforts to do good, especially by the revision and re-publication of some of bis writings, continued till his seventy-ninth year. He had for many years divided his time between a residence in Edinburgh during the winter, and a residence at Auchingray in the summer, on an estate which he had purchased between Edinburgh and Glasgow. without dismay; that he died in the faith, possessing the peace of God, and in the full assurance of understanding." He added, You cannot conceive the comfort I possess. "I have fought a good fight, I have finished my course, I have kept the faith; and henceforth there is laid up for me a crown of righteousness;" laying great emphasis on the words "not for me only, but for all who love his appearing.' He added, that he reposed securely on the atonement of the Saviour; and that the words 'It is finished," gave him solid peace and comfort. The last words he was heard to utter were:-' For ever with the Lord; for ever,-for ever."" Mr. James Haldane survived his elder brother more than eight years, and they were years of peace and of usefulness. It is delightful to read such a passage as the following from the pen of his son :-" This chapter (the twenty-sixth) has conducted us over six years of the life of the surviving brother It exhibits him bringing forth fruit in old age, and, up to the age of fourscore, labouring with undiminished zeal for the glory of God and the salvation of sinners." In a letter to his son, written within six weeks of his departure, he says:-"This is the last day of the year, and the last letter I shall write this year. My life has been wonderfully preserved,-much beyond the usual course of nature. 'Goodness and mercy have followed me all the days of my life;' and, without the shadow of boasting, I can add, 'I shall dwell in the house of the Lord for ever." He continued in the possession of every faculty, even to the last day of his life. About an hour before his departure, is devoted wife said, "You are going to Jesus; how happy you will be soon!" vivid smile lighted up his countenance, with the expression of ineffable joy, as he emphatically said, "Oh, yes!" In the presence A of his family he drew the last soft breath, and his ransomed spirit entered into the joy of his Lord. The extraordinary honour paid to his character at his funeral proclaimed, throughout Edinburgh, the estimation in which he was most deservedly held. We concur in the persuasion expressed by the able writer of the Memoirs, that "the character of the two brothers will be found stamped on their acts; and that whether we regard the labours of the elder brother for the revival of Christianity on the continent of Europe, or the labours of both in their native land, it has been said with truth, that they have left the impress of their name on the age in which they lived." In concluding our review of this admirable and edifying biography of these two eminent servants of Christ, we cannot refrain from expressing our sense of the obligation under which the Christian public are laid to Mr. Alexander Haldane, for the talent, the correctness, the candour, and, above all, for the adherence to the great principles of our most holy faith, by which the entire volume is distinguished. We most cordially recommend it to our readers, and we anticipate with confidence that wide circulation which it so well merits. MEMOIR OF THE LIFE AMD WRITINGS OF THOMAS CHALMERS, D.D., LL.D.; by his Constable and Co., Edinburgh; and Hamilton, Adams, and Co., London. Ir is with no common-place feeling of cold criticism that we introduce to our numerous readers the fourth and last volume of Dr. Chalmers' Memoirs. Every fresh glance we take of his lovely and brilliant character but endears him more and more to our hearts. Never was intellectual greatness more harmoniously blended with high moral and social excellence, than in the intensely interesting career of Thomas Chalmers. Such majesty, combined with child-like simplicity, made him an object of equal reverence and love. Dr. Hanna has now completed his arduous task; and never, perhaps, did a biographer more retire into the shade, in order to render prominent the subject of his truthful and touching delineations. We have heard complaints of the extent to which these memoirs have grown; but we suspect that those who indulge them have not made a thorough study of the materials which Dr. Hanna has supplied, nor of the discreet and effective manner in which he has made use of them. Very little, indeed, has been introduced into the four volumes now in our hands, the useful tendency of which can fairly be called in question. Though the last volume is largely devoted to the narration of facts and principles connected with the disruption of the Scottish Establishment, and the Exodus of the noble band of men, who, with Dr. Chalmers at their head, formed the nucleus of the Free Church, it is so admirably managed in its details, that, Nonconformists as we are, we have been exceedingly edified by the perusal of the entire record. It has been drawn up with equal regard to truthfulness and charity; and exhibits many a lesson which Evangelical Dissenters might do well to ponder with deep thoughtfulness, and to carry out consistently with their conscientious convictions in reference to the nature and form of the Redeemer's kingdom. The many gleams, in this volume, of Dr. Chalmers's private life are delightful and refreshing in the extreme; affording striking evidence of a most genial spirit, regulated and sanctified by a superabundant measure of the grace of God. His genius indicated itself in the whole course of his public and private life;-but it was genius nobly consecrated on the altar of the cross. His singleness of heart, more, perhaps, than his masculine power, drew towards him the confidence of his brethren, and made them fearless in following where he led the way. Few men have occupied such a commanding sphere, without ever having been so much as suspected of self-seeking. But, in the midst of a public career, transparent in the highest degree, it is most touching to find, in his private memoranda, how he taxes his motives, and charges himself with imperfections, in the sight of God, which were never detected by the eye of man. His close walk with God, in the midst of a round of popular excitement unknown, in an equal degree, to any man of his times, is, after all, the most marked, and the most delightful feature, in his memorable life. There are some correspondences and some Diaries in this volume of surpassing interest. They cannot be read without emotion, and without benefit. And towards the evening of his days, when his sun was nearer the setting hour than most of his observant friends had suspected, there seemed to come over his spirit a glow of Christian love, which not only united him in feeling to the whole household of faith, but which made him almost agonize for some scheme of comprehension and union among all the disciples of Christ. If any one who shall read these Memoirs does not rise up from their perusal a wiser man, and a better Christian, it will be his own fault. To Dr. Hanna we tender our most grateful thanks for the successful effort he has put forth to do justice to the memory of one, whom no other living man could have so well appreciated as himself, THE NOTIONS OF THE CHINESE CONCERNING | GOD AND SPIRITS; with an Examination of the Defence of an Essay on the Proper Rendering of the words Elohim and Theos into the Chinese Language, by William J. Boone, D.D., Missionary Bishop of the Protestant Episcopal Church of the United States to China. By the Rev. JAMES LEGGE, D.D., of the London Missionary Society. 8vo. Ward and Co. WE some time ago introduced to the notice of our readers two pamphlets, on the proper rendering of the term God into the Chinese language, by Dr. Legge.* Now we have to invite their attention to an amplification and fresh enforcement of his opinions on that important question. Dr. Legge, deeming the right rendering of the Divine name into a language spoken by the most numerous and, in many respects, the most remarkable nation of the earth, a matter of the highest importance, has devoted himself to a thorough and profound investigation of the literature and religious opinions of the Chinese, in order to its final settlement. And the fruit of his prolonged and laborious inquiries, conducted in a spirit of candour and true scholarship, is the present volume, which, we cannot help feeling, is abundantly sufficient to harmonize all differences, and secure the suffrages of the entire Mission brotherhood. We should hope, indeed, that Dr. Boone himself, in spite of the prejudices and prepossessions which must have gathered around him, will admit the force of Dr. Legge's argument, and adopt the rendering of the Divine name which he has recommended. At all events, it must be admitted by every dispassionate reader who is competent to weigh and appreciate evidence, that the argument against Dr. Boone is of the most triumphant description. His positions have been taken seriatim, and subjected to a calm but searching investigation, conducted on the soundest principles of criticism and historical inquiry, and have melted like shadows beneath a flood of light. For ourselves, we can freely say, that we do not remember, in the whole course of our reading, to have met with a more beautiful sample of conclusive and triumphant reasoning, conducted in a spirit of Christian gentleness, unruffled by a single expression of asperity or angry recrimination. Dr. Boone may well fear Dr. Legge as a scholar and dialectician; but he cannot help admiring and loving him as a gentleman and a Christian. Dr. Boone's first proposition is," The Chinese do not know any being who may truly and properly be called God; they have, therefore, no name for such a being; no word in their language answering to our word God." Dr. Legge emphatically replies: "I maintain that the Chinese do know the true God, and * See Number for January, 1851. have a word in their language answering to our word God, to the Hebrew Elohim, and to the Greek Theos;" and to the illustration and enforcement of this important and profoundly interesting point he devotes his first chapter. And we are satisfied that every man, of competent capacity and patience, who will peruse that admirable combination of historical inquiry and critical philosophy, will not only admit that Dr. Legge has made good his ground, but that he has thrown light on some of the most interesting problems connected with the moral nature and future destiny of mankind. By a process of inductive reasoning, sufficient to satisfy the most scrupulous and keen-eyed disciple of Bacon, he shows that the history, the philosophy, the religious opinions, and the grandest forms of their national religion, attest that the Chinese have deep-seated convictions of the being, the claims, and the majesty of God; and that their language is enriched with a term or symbol peculiarly fitted to be employed as the rendering or translation of the Divine name. Dr. Legge does not do the thing by halves, but enters into the matter thoroughly, not only as "a labour of love," but as a work intimately connected with the progress or defeat of Christianity among the millions of China. From a deep and invincible sense of duty, combined with a painful conviction of the melancholy consequences that must flow from conflicting opinions on this question, he has gone through a prodigious amount of labour in order to arrive at sound views; he has exhausted the whole subject, and has literally overwhelmed his antagonist with the weight and conclusiveness of his arguments. shows, moreover, by a graceful and indulgent implication, rather than by direct and humiliating exposure, that the Chinese scholarship of Dr. Boone is anything but profound; that the authorities by which he attempts to fortify himself are blind guides, or that their doctrines are grievously misapprehended by him; and that his competency for philological investigation is vitiated either by original infirmity, or superinduced prejudice. It will be seen, indeed, by the reader of this masterly chapter, that Dr. Boone refused to adopt the simplest and most legitimate way of arriving at a perception of the fitness of the term suggested by Dr. Legge, as the rendering of the Divine name -that he contents himself with the most scanty research-that he falls back, contrary to his formally avowed principles, on the Atheistic School of Chinese Philosophy-that he makes averments contrary to the most obvious lessons of history-and declines accepting evidence furnished by the convictions of the people, and the opinions of the learned. He Without adverting to Dr. Legge's exposure of the Atheistical School of Chinese Philosophy, which is identical with the shallow and absurd notions of those in our own land who resolve the personality of the Divine Being into an abstraction, or what in the cant of atheism is designated a law, and without dwelling on his historical notices of the religious creed of China, the strength and soundness of his position, when he affirms that the Chinese do know the true God, and have a word in their language answering to our word God," will be distinctly shown by adducing some of the prayers and hymns which form part of the Imperial ritual, and by referring to the common notions of the great body of the people. "The first," says Dr. Legge, "of the great sacrifices, in the Ming and every other dynasty, is always the Border sacrifice or sacrifices. I speak of it either as singular or plural. For the most part, it may be considered as embracing the sacrifices at the two solstices that in winter, addressed more particularly to the presiding Power, as ruling in heaven; and that in summer, to the same Power, as causing the earth to bring forth and bud. Sometimes, however, the Border sacrifices have been multiplied to four, and even six; at other times they have been collected into one. It will not be denied that, when they are divided into two or more, the greatest is that at the winter solstice, offered to Shang-Te, on a round altar, in the southern suburb of the capital city. We have only to attend to the prayers and praises offered on that occasion, to know what the Chinese think of this Being. "The following was the form of prayer with which the approach of the spirit of Shang-Te to the sacrifice was greeted, until the 17th year of Kea-tsing, when a change was made, to which I will shortly call attention: To Thee, O mysteriously-working Maker, I look up in thought. How imperial is the expansive arch where Thou dwellest! Now is the time when the masculine energies of nature begin to be displayed, and with the great ceremonies I reverently honour Thee. Thy servant, I am but a reed or willow; my heart is but as that of an ant; yet have I received Thy favouring decree, appointing me to the government of the empire. I deeply cherish a sense of my ignorance and blindness, and am afraid lest I prove unworthy of Thy great favours. Therefore will I observe all the rules and statutes, striving, insignificant as I am, to discharge my loyal duty. Far distant here, I look up to Thy heavenly palace. Come in Thy precious chariot to the altar. Thy servant, I bow my head to the earth, reverently expecting Thine abundant grace. All my officers are here arranged along with me, joyfully worshipping before Thee. All the spirits accompany Thee as guards, filling the air from the east to the west. Thy servant, I prostrate myself to meet Thee, and reverently look up for thy coming, O Te. Oh that Thou wouldest vouchsafe to accept our offerings, and regard us, while thus we worship Thee, whose goodness is inexhaustible!' "In this prayer," Dr. Legge, with great propriety and force, observes, " we find the Emperor of China,-in his own opinion, and that of many millions subject to him, the greatest of men,-prostrate in the dust before Shang-Te, acknowledging that from Him he holds as a solemn trust the vast government which he wields, and that he is Ilis servant, though consciously unworthy of His favours. Substitute for Shang-Te the name of God, and all that is predicated of Him on the one hand is true, and all that the Emperor says of himself on the other is highly praiseworthy. There is a special point, however, in the prayer, to which I wish to call attention,the distinction made between Shang-Te, and all the Shin, or, as I translate the word, spirits. They are His guards, or attendants. Just as Jehovah came from Paran with holy myriads (Deut. xxxii. 2), as He revealed himself on Sinai among thousands of angels (Psa. lxviii. 17);—so do the Chinese believe, that when Shang-Te descends to receive their worship offered by the Emperor, He comes attended by ten thousand spirits. Ile is not one of them, though He is a 'spirit.'" and Dr. Legge, having shown that the change of style in the form of address, to which he had adverted, cannot be called an innovation -being simply an alteration from "Shang-Te dwelling in the bright heavens," to "Shang-Te dwelling in the sovereign heavens," having stated that the "first description which we have of worship in China-that by Shun-mentions Shang-Te without any adjunct," adds: "On occasion of making the alteration, the ceremonies of a regular solstitial sacrifice were performed, and hymns of prayer and praise were sung, in which devotion rose to a very high elevation." A paper also was read, in presence of the Emperor and many of his officers, six days before this celebration, which, after enumerating a long train of spirits, thus concludes:-"On the first day of the coming month, We shall reverently lead our officers and people to honour the great name of Shang-Te, dwelling in the sovereign heavens, looking up to that nine-storied lofty azure vault. Beforehand we inform you, all ye celestial and all ye terrestrial spirits, and will trouble you on our behalf to exert your spiritual influences and display your vigorous efficacy, communicating our poor desire to Shang-Te, and praying Him mercifully to grant us His acceptance and regard, and to be pleased with the title which we shall reverently present." "It will be observed," remarks Dr. Legge, "how, in the preceding paper, the Emperor speaks to the Shin, just as he just as he does to his subjects. In all his addresses to Shang-Te, he speaks of himself as Shin, 'servant or subject; but he addresses the Shin with the authoritative Chin, corresponding to our English We. He is indeed their Lord; only to Shang-Te does he acknowledge inferiority and subjection. But the document ought to put the question concerning the distinction between Shang-Te and Shin at rest. We see from it that the Emperor worships one God, and many other spiritual beings, who are under Him and inferior to Him. Language could not be more positive and precise. Shang-Te stands out before the worshipper single and alone. A certain change is made in the ordinary style of addressing Him. Wherewith shall the Emperor come before Him with the alteration ? He prepares for his approach by calling in the mediation of the Shin,-not of one, nor of a few, but of all the spirits of heaven, and all the spirits of earth. Shall we be told, in the face of this, that Shang-Te is merely one of the Shin? As broad a line of demarcation is drawn between Him and Shin and men, as the Scriptures draw between God and other beings, pronouncing Him a spirit, and yet exalting Him high over all, whether spirits or men.' Of the hymns or songs employed in the service to which the foregoing notification was introductory," our space will admit of only two or three specimens." Song 1st. Of old in the beginning, there was the great chaos, without form, and dark. The five elements had not begun to revolve, nor the sun and the moon to shine. In the midst thereof there existed neither form nor sound. Thou, O Spiritual Sovereign! camest forth in Thy presidency, and first didst divide the grosser parts from the purer. Thou madest heaven; Thou madest earth; Thou madest man. All things, with their reproducing power, got their being.-Song 3rd. Thou hast vouchsafed, O Te, to hear us, for Thou regardest us as a Father. I, Thy child, dull and unenlightened, am unable to show forth my dutiful feelings. I thank Thee that Thou hast accepted the intimation. Honourable is Thy great name. With reverence we spread out these gems and silks, and, as swallows rejoicing in the spring, praise Thine abundant love. Song 7th. All the numerous tribes of animated beings are indebted to Thy favour for their beginning. Men and things are all emparadised in Thy love, O Te! All living things are indebted to Thy goodness; but who knows from whom his blessings come to him? It is Thou alone, O Lord, who art the true Parent of all things.-Song 9th. The service of song is completed, but our poor sincerity cannot be expressed. Thy sovereign goodness is infinite. As a potter hast thou made all living things. Great and small are sheltered by Thy love. As engraven on the heart of Thy poor servant is the sense of Thy goodness, so that my feeling cannot be fully displayed. With great kindness Thou dost bear with us, and, notwithstanding our demerits, dost grant us life and prosperity."-"Let," Dr. Legge justly adds, "the descriptions which are contained in these sacred songs be considered without prejudice, and I am not apprehensive as to the answer which will be returned to the question, 'Who is He whom the Chinese thus worship?' We read in Jeremiah, 'The gods that have not made the heavens and the earth shall perish from the earth, and from under those heavens;' but Shang-Te cannot be among them. He made the heavens and the earth, and man. He is the true Parent of all things. His love is over all his works. He is the great and lofty One, whose dominion is everlasting. His years are without end. His goodness is infinite. Spirits and men are alike under his government. They rejoice in Him, and praise His great name, though they cannot reach to its comprehension, for it is inexhaustible, unmeasurable. This is what China holds, and, in her highest exercises of devotion, declares concerning Shang-Te. I am confident the Christian world will agree with me in saying, 'This God is our God."" But it is not merely in the ritual of the State religion of China that Shang-Te is recognised and worshipped as the Supreme Ruler, and is distinguished from the Shin. The supremacy of Shang-Te, and his distinction from the Shin, as subordinate and dependent, are elements in the creed of the multitude. "I can state it," Dr. Legge observes," as the result of my own experience, in conversing and reasoning with the Chinese, that they do not confound Shang-Te with the Shin. I might fill twenty pages with accounts of conversations with individuals, of different grades, upon the subject. They have always to me recognised the Shin as a class different from As often as I Shang-Te, and under Him. have put the question, Which is greater, Shang-Te, or the Shin?' the reply has been, 'Shang-Te is the greater,' and often with the addition, 'How can they be compared? The Shin are the servants of Shang-Te.' This is the belief of all classes, from the Emperor downwards." In corroboration of his own experience, Dr. Legge adduces the testimony of two parties-that of the Governor of Fuh-Keen province, who, in his interview with the Bishop of Victoria," clearly and unequivocally maintained," among other things, that "Shang-Te conveys to the Chinese mind the idea, not of an idol, or one of their Shin-Ming, but of one Universal Ruler of the world;" and that of a Chinaman, who had resided fifteen years in America, a man of good sense and judgment, |