Soon after coming to Baltimore John Chambers became a member of the Associate Reformed Presbyterian Church, of which the Rev. John Mason Duncan was pastor. Under the preaching of this eminent prophet, the mind of the young man expanded. Indeed it was so shaped and moulded by Dr. Duncan, that we may consider him as the greatest of all John Chambers' teachers, and his direct influence as greater than all subsequent schools and teachings. "My honored father in Christ" was Mr. Chambers' designation. Dr. Duncan saw in the young Ohio lad "an eloquent man and mighty in the scriptures". He persuaded him to study for the ministry, which John, soon after uniting with the church, determined to do.

In pursuance of his plan, the lad entered the Classical Academy of the Rev. James Gray, D.D., formerly of Philadelphia, who had established in Baltimore one of the numerous first-class schools in the South, almost every one of which was founded by people of Scotch-Irish descent. When it came to the study of theology and practical training for the pastorate, John Chambers followed the method which was then the common one in America. Very few theological seminaries then existed in the country. That at New Brunswick, N. J., probably the oldest, was scarcely fifteen years of age; that at Princeton hardly over two years old. There were one or two in New England. For a young man having the ministry in view, it was the usual custom to study under his own pastor, a method not without great benefits, especially in this instance, as Dr. Duncan was one of the most eloquent ministers in the country. John Chambers learned how to preach by preaching. He was success[20]ful with human beings because he knew them so well. He was a master of the scriptures "in the original English". Only those who afterward sat for years under John Chambers' preaching so long as to be saturated with his ideas, to know the basic principles of his thought and the workings of his mind, and have also read and studied Dr. Duncan's works, can realize how greatly the pupil was indebted to his great master.

In fact it was John Mason Duncan who gave the keynote of the gospel message as to its form, and it was John Chambers who filled out the strain. The theme was set in Baltimore, the variations given in Philadelphia. The pupil followed the master very closely in practical organization and discipline also. Dr. Duncan was suspicious of all creeds and confessions of faith when made instruments of ecclesiastical power. His trust in the people was sincere, profound, intense, and practical. In theology he ever laid stress on "the mediatorial reign of Christ and his absolute ability and willingness to save all mankind", which willingness it was his delight to demonstrate from the Scriptures and "to rescue the Gospel call from false philosophy". Dr. Duncan was jealous, almost to hostility, of theological seminaries, and also of the growing usurpations of power by synods. He dubbed America "the land of synods". He wrote at the time when even the liberty of the presbyteries seemed endangered by the centralizing power of the synods: "To persevere in such a course is to raise up a class of men who, from the nature of the case, must be destitute of sympathy with the people; who will rise above the people as being their superiors and governors, and who will ultimately distract and divide the church by their philosophic subtleties and literary distinction".

Verily the writer of those words was a prophet.

Dr. Duncan's trust in the people was so great because, as[21] he believed and taught, "the Bible is addressed to the people".

All of this John Chambers believed, carrying out, even to a fuller logical conclusion, his teacher's doctrines.

In his book entitled "An Essay on the Origin, Character and the Tendency of Creeds and Confessions of Faith as Instruments of Ecclesiastical Power", Dr. Duncan showed in his first chapter that "the intention of this essay, strictly political in character, involves the great question of human liberty to think, speak, to write, to act". He delivered also a course of lectures on "The General Principles in Moral Government", as they are exhibited in the first three chapters of Genesis, in which the same ideas are more fully carried out.

Here is one of his passages:

"Supposing then a minister—blameless, faithful, apt to teach, believing in the great truths now defined, i.e. 'the Word made flesh'—should come to preach, who has a right to prevent him, or to refuse to recognize him as a true bishop and to stigmatize him as a heretic? The apostle John says he is of God, and any trial to which the statute in question would subject him must result in the equivocal recognition of that fact. Presbyteries, as they are now constructed, will not and cannot admit such a man to ministerial and church fellowship without violating the principles of their party. They will not and cannot ordain such a man without something more.... What mischief would the most extensive liberality produce?"

In a biography of John Chambers we shall see the pertinence of this quotation when we come to the story of his ordination.

The instructor of young Chambers was the Rev. James Gray, D.D., who published a book entitled "The Mediatorial Reign of the Son of God, or the Absolute Ability and[22] Willingness of Jesus Christ to Save all Mankind, Demonstrated from the Scriptures—an Attempt to Rescue the Gospel Call from False Philosophy", in which the grandeur, glory and all-embracing nature of the divine call to salvation is set forth.

This Dr. Gray, born in Ireland on Christmas day, 1770, had come to America in 1797, two years before his pupil, John Chambers. Probably he had been one of the United Irishmen. After preaching at Washington, N. Y., he settled, in 1808, in Philadelphia, over the Spruce Street Associate Reformed Church. In the Quaker City he became a very popular leader in many good things. He helped to found the Philadelphia Bible Society and received the degree of Doctor of Divinity from the University of Pennsylvania. With Rev. S. B. Wylie (father of the Dr. Wylie, whose name is embalmed in the title of the Chambers-Wylie Memorial Church), he opened a Classical Academy which became famous. After a few years he removed to Baltimore. Besides his study of theology and writing of the book on which his reputation rests—the Mediatorial Reign of the Son of God—(a favorite phrase of Mr. Chambers, even as the book was known by heart), he started a theological review which lived but a year. He died at Gettysburg, Pa., September 20, 1824.

It will be easily seen that under such teachers as Duncan and Gray, men of national repute, the Ohio boy received no mean training. On Garfield's theory, that a seat on a log, at the other end of which Mark Hopkins was teacher, might outrank the most showy university and apparatus, John Chambers was a college bred man. Under such direct, constant and personal influence as the Ohio boy in Baltimore received, the value of the quality of his education cannot be over estimated. It is very certain that no number of brick or stone edifices on a university campus, or profusion of apparatus in the laboratories, or comforts and luxuries in the[23] student's room of to-day, can take the place of the personal influence of great teachers. Nor can these turn out men who excel in character and abilities the leaders of men in the United States of America in the early nineteenth century, among whom the home-bred John Chambers was a characteristic specimen.

Yet, though favored with such acute, learned, and inspiring teachers, and kindled by fervor with ideas that made heat as well as light in his soul, John Chambers' idea of the religion of Jesus was, that first of all it must be practical. There was no special division of it called "applied Christianity." To him it was all application. How it could ever be printed in a catechism and exist apart from life, he refused to see. He scorned professions of orthodoxy or of doctrine that did not quickly and permanently bear fruit in holy living, and in service for souls. With five or six other young men, he started prayer meetings and evangelistic labors.

When ready for examination for the ministry Mr. Chambers made his appearance before the Second Presbytery of Philadelphia, and in May, 1824, received his license to preach the Gospel and to accept a call to the pastorate. This body of ministers and elders which licensed him was dissolved in the autumn of 1824, and Mr. Chambers was then received as a licentiate under the care of the Presbytery of Baltimore.

It was about ten months after his first visit to Philadelphia to receive license, that is in March, 1825, that Mr. Chambers was invited to preach in the Margaret Duncan (Associate Reformed) Church in Philadelphia. The little brick edifice had been erected in compliance with the will of, and as a gift from, the grandmother of Dr. John Mason Duncan, and the latter as well as Mr. Chambers' preceptor, Dr. James Mason Gray, had taken part in the dedicatory services in 1815.

[24]

The church itself at this time, 1825, was a struggling one. The edifice was in a poor and thinly inhabited part of the city. There was no fund for the support of the building, and the Associate Reformed denomination in the United States was weak and poor, with a scarcity of ministers. Happily other Presbyterians gave assistance and supplied the pulpit; otherwise, the building would have been often closed for long periods at a time. The first regular pastor was the Rev. Thomas Gilfillan McInnis, who was called to the service early in 1822. He died on the 26th of August, 1824, and the flock was left shepherdless. There was even better provision for the dead than for the living. On the 7th of October, 1824, Robert A. Caldcleugh and wife presented to the minister, elders, and fifty-two church members, a lot of ground, on the South side of Race street between what was the "Schuylkill Third" and "Schuylkill Fourth" streets, now Nineteenth and Twentieth, for a cemetery. This lot is eighteen feet six inches wide and one hundred and twenty-nine feet deep.

This was the situation, when Mr. Chambers was called, in March, 1825, to preach as a candidate. He came on from Baltimore and on two Sundays in April told the people of God's love in Christ Jesus. His sermons were as a mighty stack of fuel, with the breath of the Lord on the first Sabbath kindling it, and the wind of the Holy Spirit on the second Lord's Day turning it into vehement flame. A triple fire of love to God, of the people to the young pastor, and of his young heart to them began its glow, which paled not until after fifty years of beacon glory it was quenched by death.
"The flashes thereof are as flashes of fire
A very flame of Jehovah
Many waters cannot quench love,
Neither can floods drown it."