CHAPTER XI. THE MASTER OF ASSEMBLIES.

Though active in the multifarious duties of the pastorate and along many lines of activity and reform in a large city, always foremost, both on the firing line, or in the charge, in that unending battle against evil, John Chambers made the pulpit his first thought. He did this in his own way and according to his own methods. He rarely if ever wrote out his sermons. After due preliminary study and renewing of his strength by waiting, in prayer, upon God, he entered the pulpit. He depended largely upon being in first class physical condition, upon the inspiration of the moment, gaining much by induction from his audience and the circumstances, while trusting heartily in the presence and blessing of the Holy Spirit, upon whom he continually waited.

John Chambers believed in thorough public announcement. A true herald, he first made sure of calling together the assembly. By this he sometimes set as much store, as he did upon the proclamation of the message itself. On himself he laid the responsibility of his hearers' attention. In the main, his preaching was of the character expressed by the New Testament Greek word kerusso (proclaim), as well as by the word evangelizo.

John Chambers was the first minister in Philadelphia to advertize the subjects of his sermons as well as the hour and place of their delivery. He thus initiated for their publishers a line of profitable revenue. In the Public Ledger, especially, one may, by looking over the files, see the range and timeliness of his discourses. The topics were "sensational", in the best meaning of that term.

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Being himself "of infinite wit", the pastor had an eye and a feeling for the humor of some of the situations which he created by his pulpit advertising. As a matter of course and of human nature, around so superb a beacon, many bats and strange birds flitted. Parasites and hangers-on, as well as men and women who wished to exploit themselves financially and for their own glory, and rise into notoriety on his fame, sometimes pestered him. For example, on seeing in the Saturday morning's Public Ledger, that the theme of the popular preacher in the First Independent Church was to be "On the importance of a man's having his life insured", one youth resolved to make gain of godliness. Mr. Chambers, while in his study, a front room in his house at Twelfth and Girard streets, which opened into the hall near the front door, was surprised to have ushered in upon him a young man with a small arm load of insurance literature and advertisements. The visitor strove to prove that a certain insurance company of Philadelphia was the best in the world. Having expected to get Mr. Chambers to recommend from the pulpit this particular corporation, he went away sorrowful, for he had had great expectations. Nevertheless from the tact, worldly wisdom, persistence and importunity of even the average life insurance agent, what lazy Christian cannot learn a lesson?

Mr. Chambers always knew of the great preachers, not only in Philadelphia, but in other cities. Although, very properly, he never recommended his members to attend on the ministry of others, he did warmly urge his nephew, Milner, when visiting Philadelphia, to go and hear Philips Brooks, and he himself went with him to listen to Dr. Talmage.

When the grand rector of Holy Trinity called on me in Boston, as he did more than once (for he, too, loved Japan),[85] and saw hanging on the wall of my study a certain portrait of his Philadelphia neighbor and friend, he cried out: "What a Grand old Roman! Did you know John Chambers?" Then he burst forth into hearty panegyric of the old "war horse", and seemed delighted that I was one of his boys. Later on, when our people in the Shawmut Church helped a native missionary to Japan and several Japanese lads from the U. S. White Squadron, then in Boston harbor, were present, Dr. Phillips Brooks spoke to my people.

After my address in the Chambers-Wylie Memorial Church on the "Historical Night", December 11, 1901, I gave my people in Ithaca an account of the great Philadelphia pastor. The brief notice of John Chambers in the Cyclopedia of Temperance and Prohibition (New York, 1890), is also from the biographer.

It is only fair history to set down that in sermon preparation the pastor and his pen were not always closely acquainted with each other. No two men were more different in this respect than Albert Barnes and John Chambers. Much as they loved and admired each other, their habits were very unlike. The former spent from five o'clock until nine every morning of his life in his study searching the oracles of God in languages old and new. It was his habit to throw down his pen in the middle of a sentence, or even a word, on the clock stroke. The popular preacher made light of spending too much time in the study and urged more personal work with men. More than once Mr. Chambers passed his joke with the scholar.

Yet to-day Albert Barnes is still teaching the Gospel through his commentaries, in many tongues and countries, almost "all nations", after having educated a whole generation of American ministers and Sunday School teachers.[86] On the other hand John Chambers still preaches in the lives of his disciples, in the church edifices which they have reared, in the congregations they have gathered, and in ever expanding circles of unseen but potent influence.

As a boy, when Albert Barnes, aged and venerable, almost blind through his long-continued labors which had so tried his eyes, met me on the street and asked me some question as to the place and person of the funeral of a friend mutually dear, I remember with what reverence I looked up to the great scholar and the fearless champion of spiritual freedom. I realized even then the shade of difference in feeling from that which I nourished toward my grand pastor. Nevertheless, God needs both kinds of servants. The suggestions of Socrates, as to writing both on the skins of animals and on the tablets of the human heart, are in point here.

The comparison made between Albert Barnes and John Chambers is much like that in the modern story of "Verbeck of Japan" and of Samuel R. Brown, "A Maker of the New Orient", perhaps, also, as the parable of the leaven in each case.

These were the days of the infidel's Bible as well as the saints' Word of God, the era of King James's Version and of the old crude theories of verbal inspiration. It was on such theories and on such alone, that such unlearned men, meretricious platform speakers, and ephemeral secularists, as Joseph Barker, Robert Ingersoll, and Charles Bradlaugh could thrive. The climates, both of popular and orthodox theology and of infidelity, were somewhat different from the cosmic influences of to-day. The arguments of unfaith were, for the most part at least, the old common, shallow, and blatant ones. The theological parasites and bacilli were as harmful, and in God's providence as useful, then as[87] now, but I think popular orthodoxy and the average pulpit furnished much of the food for the obnoxious microbes, and even made congenial "cultures" for the peculiar varieties existing then.

The unbeliever fed his mind and starved his soul on the arguments of Mr. Paine,—not the Thomas Paine of the American War of Independence, when he sounded the trumpet for freedom, but the Thomas Paine of the French Revolution, who, long after his stirring appeals to American patriotism, wrote the Age of Reason. In view of the fact that the little thoroughfare in old New York, named in his honor, Reason Street, has long since become corrupted into Raisin street, (wherein we read a parable) Mr. Paine's arguments seem jejune enough. For Paine the patriot and public servant, all Americans should have the highest respect. I remember that my English grand-father, Captain John L. Griffis, of the Mariner's Society of Philadelphia which usually met in historic Carpenters' Hall, received his certificate of membership from Thomas Paine, the secretary. He had then no taint of theological rancor associated with his name, which clericals, who are not necessarily better Christians than laymen, are too apt to shorten to "Tom".

There was a society of biblical critics and amateur theologians, commonly called infidels or even "atheists", who gathered under the name of the Sunday Institute. These worthies met together on the Lord's Day in a hall in Sixth street above Race, and frequently discussed the themes and sermons of Mr. Chambers, sometimes, as it seemed, in a blasphemous as well as irreverent style. Like Mr. Chambers, they advertised their subjects in the Public Ledger. I remember one of them, seeing I was a "Chamberite", pointed out to me the "discrepancies" of the Bible, such as apologists on the one hand were in those days continually[88] trying to "explain", while the sceptic on the other enlarged them under his microscope. This old scorner called my attention to the fact that "artillery" (I Samuel XX: 40) was mentioned in the Bible as belonging to those early days. Hence it could not be inspired of God! He prophesied that Christianity as a delusion would soon pass away, and he recommended me to read Volney's "Ruins". How tired such men must be waiting for the religion of Jesus to die! Alas, for them, the corpse always fails to be ready!

Many a time have I seen in the church gallery a Voltairean looking old gentleman, who took notes and seemed to be immensely tickled at some of the denunciations of himself and his fellows by the pulpit orator. Dr. Chambers was rather free in handling the English Philosopher, whom he usually spoke of as "Tom Paine" thereby making at least one boy determined that, if ever he became a minister, he would give, if possible, even the devil his due and speak of doubting Thomas with his full name.

The Sunday Despatch was the first newspaper in Philadelphia to practice seven days' journalism, thereby shocking the feelings of those who could conscientiously read a Monday morning paper printed during Sunday hours. Of course the preacher fulminated against this innovation. It is a curious commentary on the change in public sentiment and practice, that on the spot in which Sunday journalism was so often and perhaps righteously denounced, there is published the popular newspaper which knows no Sabbath in its issues.

The days either of the destructive higher criticism of consecrated critical scholarship had not yet come to this side of the Atlantic, nor had the grand work been done by Dr. Charles A. Briggs, the pioneer, and the host of consecrated biblical scholars after him, which has cut the ground from[89] under the feet of Ingersollism. Practically unanimous in brushing away the cobwebs of scholasticism and tradition, these consecrated men have helped, by God's blessing, to make the Bible the Heavenly Father's book as fresh as if written yesterday. They have driven infidelity out of its old strongholds and compelled doubt and unbelief to find new excuses and fortifications.

In the wars of the Lord the pastor liked nothing better than opposition and obstacles, especially such as could be overcome by spiritual weapons. With the inheritance of his fighting ancestors he had the true Irishman's instinct for the martial fray; only his inheritances were turned to a nobler use and grandly were they consecrated. His preaching was just of the sort to equip his average hearer against the insidious attacks of unbelief, the freezing effects of conventionalism, and the paralysis of sinful pleasure. Many a mighty blow was delivered against the literature that undermined faith and morals. I need not speak of the obscene books and papers which had not then met their Comstock. Against such soul-destroying devices and their makers, John Chambers was as an unchained lion.

I remember how Renan's Life of Jesus carried captive many a weak intellect. Though manifestly few men of discernment would be likely to misunderstand its animus, some were mistaken as to its true import. One lady who gave me a copy, said as she handed it to me, "Will, this is a beautiful life of Christ. I hope it will lead you to Jesus". I need hardly say that in my work of leading men to the Master and into truth, I have never recommended this shallow romance, medicated with a "religious" purpose, which turns historic reality into cunningly devised fables. Against such insidious trash, even under so grand a title, and the writings which were the vehicles[90] of sensuality more or less veiled, the great pastor guided his flock into purity and strength of life.

Perhaps the best idea of the general scope and tenor of the stated preaching of John Chambers in his prime, and the general method of his presentation of truth, may be gained by collating from the advertising columns of the Public Ledger, his announcements made on Saturdays, say, from April 3rd, 1858, until the breaking out of the Civil War. Only the afternoon subject was announced. The pastor's idea was that in the morning edification, thorough expository preaching and pastoral counsels to his own flock should be the rule, while the second service might serve for stimulus, appeal to the public conscience, and the discussion of a wider range of subjects. Usually the text was given with the topic.

Behold here a selection of topics from the Ledger announcements. I could greatly increase the list from my own diary, but a few will suffice as specimens:

Is the religious movement of the day, of God? Acts V.: 33, 34.

Two sermons were especially for the benefit of those likely to be influenced by the Sunday Institute:

1. Infidels. The malignant deception of infidels against Christianity.

2. Christianity. Opposition to Christianity has always been malignant and unreasonable. Matthew XXVII: 19, 20.

This was the year of the spiritual refreshing following, as great revivals in America generally do, a financial panic—that of 1857.

Revival. How God's people must work that the revival cease not.

Previous to the war, John Chambers was exceedingly popular with most of the public bodies of men, especially with the volunteer firemen.

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Sermon to firemen. By request of the Y. M. C. A. in National Hall, Sunday Evening, May 22nd.

Like all of God's true children in Christ Jesus, John Chambers longed for the unity of the church, and, as I think, did far more by his spirit and life for its accomplishment than most of those who talk much on this subject.

Query. Can the world be converted until the Church is united?

Three famous June sermons were on the Divinity of Christ.

A champion of lay preaching and evangelism, he treated the question: Is religious teaching to be confined to the ministry?

Are the objections made to persons letting their religious wants be publicly known Scriptural?

In 1859, beginning with October, we find the following:

By request, a sermon on II Peter: II, 20. Annihilation. The doctrine that gives great encouragement for the wicked to live in sin.

How the Apostolic Church lived and acted and the results which followed. Acts II, 41-47.

Prayer. Whom God will hear when they pray.

Why are men so bitterly opposed to the religion of the Bible?

Early in the year 1861, when the clouds of impending civil war were lowering to blackness, some of the sermon themes reveal the situation. One can easily "read between the lines".

Robbery. Will a man rob God?

Liberty of Speech.

Religion. The incompatibility between Religion as taught in the Bible and the lives of professed Christians.

Prejudice. The effects of prejudice on the interests of Christianity.

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Civil War. Is there anything in the commission given by Christ to ministers that justifies them in encouraging civil war?

In March a notable course was given on the rearing of children.

The proper training of children.

How are children to be trained?

By whom and for what are children to be trained?

If children are properly trained will they depart therefrom when old?

How are the young men and lads who congregate about dram shops, street corners, engine houses, etc., etc., to be saved?

Not a little of his morning preaching was, as we have said, in the line of expository discourse. This, from a coldly critical point of view, could not be called scholarly, and was rather repetitious, but it was thoroughly practical and characteristic, and the love which the overwhelming majority of the people bore to their pastor made every word tell, so that defects were largely forgotten. He had certain pet words which he rather overworked, and, to say the least, some mannerisms. His method was to quote frequently from the scriptures, and, in his later days, with many a page turned down at the corners of the big pulpit Bible. We can see him yet, as with one hand on his eye glasses and nose near the page, he quickly found the various texts desired to support his arguments. Mr. Chambers, as Mr. Moody would put it, was a master of "the original English" of King James's Version of the Scriptures. Occasionally he slipped on a word, the double p's seeming especially to bother him at times. His particular bête noire was the tenet of the limited atonement, and if there was anything he loved to pound at, it was this. What he gloried in was the pro[93]claiming and strengthening, with proof texts, of the doctrine of the universal atonement, such as I John, ii., 2. In one instance, after the word "propitiation" had on his, for once recalcitrant tongue, reached no further than the first syllable, the full word came out as "appropriation", which was not so far from the idea of the apostle after all.

He was especially impressive in the reading of hymns, and he was so, because as it seemed to us, he felt so deeply the sentiment expressed in the words. Memory will never allow us to forget his frequent rendering of "Oh to grace how great a debtor!" His favorite term for his Best Beloved was "Our Lord and Master," but whatever name he used, one always knew that our pastor was in close and daily touch with Him and that was the secret of his godly life and his power for good. Other hymns, "There is a holy city", "My days are gliding swiftly by" (to the tune "Shining Shore") and some that are rarely heard now, were also favorites. There is proof to the memory that "history is a resurrection."

John Chambers was not only a natural orator and master in the pulpit, but he also made an admirable presiding officer. This was not only on account of his superb and commanding figure, his leonine countenance and his eagle eye, but also because of his ability to understand an audience and take in all the possibilities. He knew just at what moment to test its powers. His glance seemed to be an individual recognition of every face. It was not until he was well into the fifties that he ever used spectacles or eye-glasses, and even when his brows were frosty he was able, by employing the best oculists and the right lenses, to see apparently everything and everybody in the house. Many a time he turned what threatened to be a total failure of a meeting into a brilliant success. By some witty re[94]mark, a thrilling announcement, a touch of blarney—of which he was always easy master, or a dramatic action accompanying some winsome invitation, he made himself master of the assembly. By original and ingenious methods of silencing, shortening, or politely extinguishing bores, "platform burglars" or a long-winded or unskilful speaker, he saved the day, or rather the night. He was always the refresher of weary audiences.

I remember when a certain one of a delegation on some really worthy charitable enterprise, after addressing an audience not specially interested in the matter presented to them, made the remark (in conclusion) that "thus far what they had received had not paid their travelling expenses". This roused the big heart of John Chambers, and when that was warmed Christians had to look out for their pocket-books. Striding forward from the sofa, he cried out: "Why, brethren, this will never do! Let the trustees come right up and empty out the baskets" [a collection had already been taken] "and go round again". A burning plea of but two or three minutes for the cause followed from his lips. Then the previous contribution was tumbled out of the boxes on the carpet, and a new and magnificent offering was made, which happily proved a superb precedent, so that the delegation went back happy.

As to the personal appearance of the preacher, let us recall that in my childhood the stock and rolling collar were in fashion. The former made of black satin was stiffened and made to spring on the neck with wire. Some of the old leathern stocks were still visible among elderly men, many of whom still wore also the flap-front breeches and were unable to approve of the newer style. Usually this outer conservatism of dress, was the index of inner conservatism of opinions, theological or otherwise. Dr. Chambers made[95] slight change in the cut of his clothes as he grew older, yet somehow seemed always, as to his outer garb, a man of his age. It was the era also of gold headed canes and of watch fob pockets in men's trousers, outside of which hung the watch chain or ribbon, with gold buckle or seal, which, by an Americanism, is called the fob itself. Most ministers, and among them Mr. Chambers, wore in the pulpit, a dress coat and a low cut vest showing considerable expanse of white shirt bosom, which then had pleats an inch or so in width. The watch and "fob" were taken out at the opening of the sermon, laid on the cushion and invariably put back just before the sermon ended, a sign which we small boys of course welcomed. As a rule, it was coarse manners to snap a hunting case watch in John Chambers's presence, for rarely did the pastor pass the bound of appointed time, for he believed that punctuality was righteousness. He kept within limits and his moderation was known to all men.

I do not remember that our pastor carried a gold headed cane, though I think he possessed one or two. His boots were always immaculate and shining. Standing up in black and white, a commanding figure, with ruddy, or rather roseate face, and stroking his hand through his magnificent hair, which in later years he wore behind his ears, the form and mien of John Chambers are imperishable pictures in memory. In hot weather it was his custom, on going home in the morning, to change his underclothing, from socks to collar, throughout. Though on oppressively hot days one might occasionally, after a service, see him with a wilted collar, yet year in and year out, the impression derived was of a physical personality as sweet as that attributed to Alexander the Great, whose close acquaintance with water, in its cuticular application, was held up to us youngsters as a delectable example.