It was one of the unanswerable proofs of the genuineness of John Chambers's Christianity, that he taught the religion of Jesus as something more than a set of opinions, or even of convictions. He showed us all how to agree to disagree, to be friends, and keep "the unity8 of the Spirit in the bonds of peace", even when we could not see eye to eye. He cared very little what denomination9 "his boys" entered as preachers of the Gospel. What he rejoiced in was their bearing witness to Christ. Intense as he was, in his ethical10 earnestness and in the reality of religion, tenacious11 of his own ideas as is ivy12 to the wall, he accorded the same liberty[131] of conscience and action to others that he allowed himself. In this, our leader was large minded as well as big hearted. I am inclined to think that his real generosity13 of mind and breadth of theological sympathy were greater than those of many laymen14, whose mental view and habits have long been fixed15. For an absolutely judicial16 opinion on this subject, I should trust the men in the pulpit rather than those in the pew. If this view seems a novelty, let us turn to the Rev. Dr. Edgar Levy17, the venerable pastor of the Berean Baptist church of West Philadelphia. Now over four score, he united with the church about 1835. He said at the semi-centennial or jubilee18 of May, 1875:
"Dr. Chambers has always been the counsellor and friend of young men. What pastor ever had the power of drawing around him, to the same extent, the young men of our city? Eternity19 alone will disclose the army of young men who have lighted their torches at this altar, and who have gone forth21 to enlighten and save a dying world.
"Many of these young men have entered other denominations22; but our pastor never seemed otherwise than glad that they had found fields of usefulness in other directions. His only concern seemed to be that they might be true men, useful men, faithful to God and to duty. And here, I cannot refrain from an allusion23 to my own change of church relations, as illustrative of his generosity. When I felt called upon to leave this home of my youth and unite with another people who bear a different name, I called on him to tell him of my purpose. And while he could not accept of my views, I shall never forget with what a largeness of heart he took my hand in both of his, and bade me go and preach the everlasting24 Gospel to perishing men."
Our great teacher was a man of continuous spiritual growth, in his old age ripening25 in the wisdom that helped[132] and in the faith that makes faithful. Some things were seen by himself more clearly when God had given him the perspective of experience. This was so notable, that it excited the surprise of those who remembered only the former fiery26 days. He became less impetuous and abusive of his enemies. One alumnus writes, "A few years before his death, I asked him (Dr. Chambers) why he had fallen away from his strenuous27 and frequent utterances28 in behalf of total abstinence. He replied that experience had taught him that to make a man 'every whit30 whole' was almost as easy as to save him from a single evil habit, or to correct a single fault, and that he had come to feel that the utterance29 of a complete gospel was more necessary than preaching temperance. I think that this showed Mr. Chambers to be a less narrow-minded man than he had sometimes appeared to be".
His nephew writes: "After I graduated at college in 1866, I went to the union Theological Seminary and visited him a number of times. I was not quite clear about entering the Presbyterian ministry. He urged me to do so and told me confidentially31 the plans to get his own church into the Presbytery before his death. When I asked him how he could advise me to subscribe32 to the Westminster Confession33 when he could not do it himself, he said: "My son, I can swallow some things now I could not forty years ago"!
In a word, John Chambers saw as clearly as Whittier:
"The letter fails and systems fall,
And every symbol wanes34;
The Spirit overbrooding all
Eternal Love remains35."
With prophetic eye he perceived also that "the individualism of the middle of the nineteenth century" was soon to belong to the past, and that unity and co-operation were[133] to prevail over competition and independency. Yet to suppose John Chambers was ever a sectarian would be to misjudge him wholly. His very life breathed out the prayer:
"O Lord and Master of us all!
Whate'er our name or sign,
We own thy sway, we hear thy call,
We test our lives by thine."
During the last decade of his life Dr. Chambers withdrew somewhat from public speaking outside of his own pulpit. About four years before his death came a stroke of paralysis36 which somewhat weakened him. His physician was the celebrated37 specialist and author who, like Dr. Oliver Wendell Holmes, has enriched both science and literature. Dr. S. Weir38 Mitchell. The patient was particularly touched by the tender solicitude39 of his Quaker friends, whose meeting house on Twelfth street was just across from his home. On recovery he sent out to his host of enquiring40 friends a circular containing his thanks in print as follows:
A CARD FROM THE REV. JOHN CHAMBERS.
"For many days my mind has been exercised how I could in the most Christian and modest way reach the eye and ear of a very large number of friends whose solicitude for my restoration to health and continued life has been so marked. I have concluded that a simple card, sent out through the press, from an honest heart, would be acceptable to all.
First, then, I owe a debt of undying gratitude41 to the Ministers of the Prince of Peace, who came like doves to the windows of my tabernacle with the inquiry42 late and early: 'How is he; any change for the better?'
Again my gratitude is due to a large number of God's Israel, who called again and again without any other object[134] than to know whether the light was beginning to burn brighter in the house of sorrow. How Christian-like was this!
Then, again, I wish to acknowledge, as best I can, my debt of gratitude to that large class of my fellow-citizens, beginning with the learned jurist and reaching down to the humblest man of toil43. In this enumeration44 I take more than ordinary pleasure in including a large number of the Society of Friends, especially the members of the Twelfth Street Meeting. While memory lasts those fond inquiries45 of old and young will not be forgotten. Kind words never die. As to my own beloved people I may say of them, as Jesus said of the faithful woman: 'They have done what they could'. There has been nothing left undone46 to relieve the anxiety of a pastor's heart.
The Press, too, has been most kind and generous, for which I thank them. Nor can I pass unnoticed the eminent47 services of my physician, S. Weir Mitchell, M.D., whose skill and devotion, under God, have brought me into a state of convalescence48.
Glorious Christianity! How unlike all other systems of religion.
John Chambers.
Philadelphia, March 28, 1871."
On reaching his seventy-sixth year, in 1874, the young people of the congregation planned a delightful49 surprise, of which he thus told, at the semi-centennial of his pastorate: "They converted these two figures '7—6' into gold dollars, and they presented me the '76' beautifully made up of gold dollars, containing one hundred and eleven in all."
"The glory of young men is their strength" and hope. It would hardly be fair to expect an old man of seventy-two, who had borne the heat and burden of the day, and was already broken in health and by many sorrows, to feel as[135] hopeful and buoyant concerning things at the end of the earth as a young man not yet thirty. Yet none more than himself felt humiliated50 and took rebukes51 gladly, when he realized that he had not honored his Master by as large a measure of faith as he ought to have done.
Late in 1870, just before leaving for Japan, to which country I had been invited by the lord of Echizen, to organize the education of the lads of his province according to Occidental principles and in modern methods,[10] I called on my old pastor to receive his blessing52 and take farewell. Always hearty53 in his welcome and kindly54 in his interest, I felt that his faith was not as strong concerning the educational and missionary55 conquest of the Far East, as his preaching and long-continued interest had led me to expect. As with the war for freedom and national life, so in the war for the Everlasting Kingdom, it seemed to me he took a too local view of a great subject. I was genuinely surprised that, instead of heartily56 cheering me, he seemed to discourage me. He spoke57 gloomily of the vast masses of untouched heathenism and said that anything I could do was only as a drop in the bucket.
[10] See Verbeck of Japan, Chapter XI.
Nevertheless, by the grace of God, I intended to make that drop tell, and I felt that what man could not do, God would. I entered the Japan, in which no native Christian dared then to make confession of his faith, in which no more converts to Reformed Christianity than could be enumerated58 on the fingers of one hand were known, and in which descendants of the Roman Catholics of the early seventeenth century were still in the crypts, undiscovered yet, even by the French missionaries59 then on the soil. At that time, 1870, feudalism with its medi?val ideals was the rule of society. A half dozen government schools on[136] Western principles, and only one or two of missionary origin, were in their infancy60. I went out to live four years in the East, one of them as a lone20 exile in Fukui. This was the Japan which Verbeck, Brown, and Hepburn by Christian teaching and healing, which Satow, Aston, and Chamberlin through scholarship, and which Kido, Okubo, and Iwakura by political action were reconstructing, and where all the fascinations61 and horrors of the pagan world were rampant62. No life insurance company in America would then insure my life, except at a heavy premium63.
When I came back home in 1874, and in the still grandly attended Friday night meeting spoke to Dr. Chambers' people, I told them of Christian churches with nearly a thousand members enrolled64, of Christian schools and hospitals, and of a new Japan. I called the attention of the now venerable pastor to this fresh illustration of the truth he had so often proclaimed, how much greater God was than our feeble faith, and how superbly the kingdom of heaven was marching on. After the benediction65, a hearty right hand shaken and left shoulder patted in the ancient style, with words of glowing friendship, made for my soul a picture set in diamonds of delight—the last of the great man that has framed itself in my memory.
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1 chambers | |
n.房间( chamber的名词复数 );(议会的)议院;卧室;会议厅 | |
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2 varied | |
adj.多样的,多变化的 | |
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3 Christian | |
adj.基督教徒的;n.基督教徒 | |
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4 ministry | |
n.(政府的)部;牧师 | |
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5 pastor | |
n.牧师,牧人 | |
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6 rev | |
v.发动机旋转,加快速度 | |
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7 ordained | |
v.任命(某人)为牧师( ordain的过去式和过去分词 );授予(某人)圣职;(上帝、法律等)命令;判定 | |
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8 unity | |
n.团结,联合,统一;和睦,协调 | |
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9 denomination | |
n.命名,取名,(度量衡、货币等的)单位 | |
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10 ethical | |
adj.伦理的,道德的,合乎道德的 | |
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11 tenacious | |
adj.顽强的,固执的,记忆力强的,粘的 | |
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12 ivy | |
n.常青藤,常春藤 | |
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13 generosity | |
n.大度,慷慨,慷慨的行为 | |
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14 laymen | |
门外汉,外行人( layman的名词复数 ); 普通教徒(有别于神职人员) | |
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15 fixed | |
adj.固定的,不变的,准备好的;(计算机)固定的 | |
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16 judicial | |
adj.司法的,法庭的,审判的,明断的,公正的 | |
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17 levy | |
n.征收税或其他款项,征收额 | |
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18 jubilee | |
n.周年纪念;欢乐 | |
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19 eternity | |
n.不朽,来世;永恒,无穷 | |
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20 lone | |
adj.孤寂的,单独的;唯一的 | |
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21 forth | |
adv.向前;向外,往外 | |
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22 denominations | |
n.宗派( denomination的名词复数 );教派;面额;名称 | |
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23 allusion | |
n.暗示,间接提示 | |
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24 everlasting | |
adj.永恒的,持久的,无止境的 | |
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25 ripening | |
v.成熟,使熟( ripen的现在分词 );熟化;熟成 | |
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26 fiery | |
adj.燃烧着的,火红的;暴躁的;激烈的 | |
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27 strenuous | |
adj.奋发的,使劲的;紧张的;热烈的,狂热的 | |
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28 utterances | |
n.发声( utterance的名词复数 );说话方式;语调;言论 | |
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29 utterance | |
n.用言语表达,话语,言语 | |
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30 whit | |
n.一点,丝毫 | |
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31 confidentially | |
ad.秘密地,悄悄地 | |
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32 subscribe | |
vi.(to)订阅,订购;同意;vt.捐助,赞助 | |
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33 confession | |
n.自白,供认,承认 | |
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34 wanes | |
v.衰落( wane的第三人称单数 );(月)亏;变小;变暗淡 | |
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35 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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36 paralysis | |
n.麻痹(症);瘫痪(症) | |
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37 celebrated | |
adj.有名的,声誉卓著的 | |
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38 weir | |
n.堰堤,拦河坝 | |
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39 solicitude | |
n.焦虑 | |
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40 enquiring | |
a.爱打听的,显得好奇的 | |
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41 gratitude | |
adj.感激,感谢 | |
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42 inquiry | |
n.打听,询问,调查,查问 | |
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43 toil | |
vi.辛劳工作,艰难地行动;n.苦工,难事 | |
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44 enumeration | |
n.计数,列举;细目;详表;点查 | |
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45 inquiries | |
n.调查( inquiry的名词复数 );疑问;探究;打听 | |
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46 undone | |
a.未做完的,未完成的 | |
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47 eminent | |
adj.显赫的,杰出的,有名的,优良的 | |
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48 convalescence | |
n.病后康复期 | |
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49 delightful | |
adj.令人高兴的,使人快乐的 | |
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50 humiliated | |
感到羞愧的 | |
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51 rebukes | |
责难或指责( rebuke的第三人称单数 ) | |
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52 blessing | |
n.祈神赐福;祷告;祝福,祝愿 | |
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53 hearty | |
adj.热情友好的;衷心的;尽情的,纵情的 | |
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54 kindly | |
adj.和蔼的,温和的,爽快的;adv.温和地,亲切地 | |
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55 missionary | |
adj.教会的,传教(士)的;n.传教士 | |
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56 heartily | |
adv.衷心地,诚恳地,十分,很 | |
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57 spoke | |
n.(车轮的)辐条;轮辐;破坏某人的计划;阻挠某人的行动 v.讲,谈(speak的过去式);说;演说;从某种观点来说 | |
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58 enumerated | |
v.列举,枚举,数( enumerate的过去式和过去分词 ) | |
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59 missionaries | |
n.传教士( missionary的名词复数 ) | |
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60 infancy | |
n.婴儿期;幼年期;初期 | |
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61 fascinations | |
n.魅力( fascination的名词复数 );有魅力的东西;迷恋;陶醉 | |
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62 rampant | |
adj.(植物)蔓生的;狂暴的,无约束的 | |
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63 premium | |
n.加付款;赠品;adj.高级的;售价高的 | |
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64 enrolled | |
adj.入学登记了的v.[亦作enrol]( enroll的过去式和过去分词 );登记,招收,使入伍(或入会、入学等),参加,成为成员;记入名册;卷起,包起 | |
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65 benediction | |
n.祝福;恩赐 | |
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