Archibald McLean
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Alexander Campbell as a Preacher: A Study (1908)
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Alexander Campbell
as a Preacher:
A Study
By
ARCHIBALD MCLEAN
President of the Foreign Christian Missionary
Society, and author of "Missionary Ad-
dresses," "Hand-Book of Missions,"
"A Circuit of the Globe," and
"Where the Book Speaks"
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NEW YORK |
CHICAGO |
TORONTO |
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F l e m i n g H. R e v e l l
C o m p a n y |
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LONDON |
AND |
EDINBURGH |
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Copyright, 1908, by
FLEMING H. REVELL COMPANY
New York: 158 Fifth Avenue |
Chicago: 80 Wabash Avenue |
Toronto: 25 Richmond Street, W. |
London: 21 Paternoster Square |
Edinburgh: 100 Princes Street |
ALEXANDER CAMPBELL
AS A PREACHER
Alexander Campbell
as a Preacher
LEXANDER CAMPBELL was a many-sided
man. He was an author and editor.
Sixty volumes have his name on their
title pages. He founded a college and was its
president for a quarter of a century. He taught
regularly all those years. He was a defender of
the faith as he held it. He had oral discussions
lasting for days with John Baptist Purcell, a
Roman Catholic bishop; with Robert Owen, of
Lanark, the Secularist; and with several other
of the strong men of their time. He had written
discussions with sceptics, Jews, Unitarians, Universalists,
Baptists and Pedo-baptists. These discussions
covered nearly all questions relating to
Christian doctrine and to church polity. Mr.
Campbell was a man of affairs. He married and
raised a family. He was the father of fourteen
children. He managed a large business and
made money. He served the state that adopted
him. He was a member of the constitutional
convention of Virginia. He sat in council with [7]
ex-President Madison, with Chief Justice Marshall,
with Randolph of Roanoke, and with many
other of the illustrious men of the old commonwealth.
Mr. Campbell was a conversationalist
worthy to rank with Luther and Johnson and
Macaulay and Coleridge. He preached in most
of the states of the Union, in Canada, and in
Great Britain and Ireland. It is as a preacher
that he is considered in this study.
Mr. Campbell was ordained January 1, 1812.
It is safe to say that he was one of the best
known and most effective preachers of his own
or of any time. While he lived in Bethany,
where his business was conducted and where the
college he founded was located, he travelled much
and preached everywhere. The announcement
that he was to preach seldom failed to call together
a throng too great for any building.
When the weather permitted, he spoke in the
open air to the thousands that assembled from
near and from far. Much of his preaching was
done on what was then the frontier. The Western
country was sparsely settled. Religious
privileges were not as abundant as they are now.
The people were hungry for the bread of life.
No man even in a metropolitan pulpit spoke to
more intelligent or responsive audiences. Like
most of the preachers in the wilderness, Mr.
Campbell was an extemporaneous speaker. The
pioneers liked men, as one of them said, "who [8]
could shoot without a rest." While making the
most conscientious preparation for the pulpit, he
wrote but little. Writing sermons was exceedingly
irksome and distasteful to him. At that
time newspapers were not as numerous and as
enterprising as now; reporters were not as ubiquitous
nor as accomplished. Because of these
facts, few of Mr. Campbell's sermons have been
published.
Only two or three have
been preserved; and these are not
verbatim reports. While he was in
his prime it does not appear that it ever occurred
to him or to his friends that those sermons upon
which he bestowed so much thought, and into
which he put so much of his life, and which he
preached with so much power, should be taken
down and printed for the information and edification
of those who might wish to know more of
his message and style and to think his thoughts
over after him. It is nothing less than a calamity
that those sermons which produced such profound
and far-reaching results should have perished
forever when their author died.
Mr. Campbell's sermons cannot be placed in
evidence. The most that can be done is to
gather up some of the recorded testimony of
those who heard him. Fortunately, these are a
great host. Some of the witnesses, whose words
shall be cited, were eminent in their day and
will be famous for all time. Some were his [9]
students in the college; they heard him often.
There are no better judges of true preaching than
a body of bright young men gathered from all
parts of the world. When we are told of impressions
that lasted for half a century and
longer, we may be sure that the sermons were
of exceptional excellence.
Jeremiah Sullivan Black heard Mr. Campbell at
different times through a series of years.
Mr. Black was for a time Chief Justice of
Pennsylvania.
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Impressions
on His
Hearers
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Later he was the Attorney-General
of the United States.
He was one of the foremost lawyers
and advocates of the nation. He heard Mr. Campbell
first in his youth. Happening to be in
Wellsburg when Mr. Campbell was to preach,
he went to hear him. He took his stand upon
the steps of the court-house. At the close of the
sermon he found himself inside the railing and
within a few feet of the speaker. He had been
drawn insensibly and unknown to himself. He
told Mr. Campbell how much he had been impressed
with what he had heard. Not long after,
Mr. Black made a journey from Somerset, Pa.,
to what is now Bethany, W. Va., to hear more
and to make a confession of his faith in the
Christ and to be baptized. Many years later,
Judge Black said: "As a great preacher, he will
be remembered with unqualified admiration by
all who had the good fortune to hear him in [10]
the prime of his life. The interest which he
excited in a large congregation can hardly be
explained. The first sentence of his discourse
'drew audience still as death,' and every word
was heard with rapt attention to the close. It
did not appear to be eloquence; it was not the
enticing words of man's wisdom; the arts of the
orator seemed to be inconsistent, with the
simplicity of his character. It was logic, explanation
and argument so clear that everybody
followed without an effort, and all felt that it
was raising them to the level of a superior mind.
Persuasion sat upon his lips. Prejudice melted
away under the easy flow of his elocution. The
clinching fact was always in its proper place, and
the fine poetic illustration was ever at hand to
shed its light over the theme. But all this does
not account for the impressiveness of his speeches,
and no analysis of them can give any idea of their
power."
Ex-President Madison testified to the same
effect. He said: "It was my pleasure to hear
him very often as a preacher of the Gospel, and
I regard him as the ablest and most original expounder
of the Scriptures I have ever heard."
Robert Graham, some time president of Kentucky
University, and himself a most effective
speaker, spoke thus of Mr. Campbell: "I can
hardly express my admiration of him in every
walk and employment of life. In the social [11]
circle he was by far the finest talker I ever heard;
in the lecture-room, the most instructive; and in
the pulpit I am sure he had few equals, and no
superior, according to my standard. He charmed
all alike, the old and the young, the educated
and the uneducated. Indeed, no one could
listen to him and not confess him to be one of
the greatest men of his age. He had a style of
his own, and always elicited the admiration of
his hearers. He drew and held his audience till
they seemed oblivious to the passage of time. I
have heard him speak for over two hours at a
time, and yet no one became weary." President
Graham was educated at his feet. He heard "the
old man eloquent" as a pupil, and later when his
own judgment was more mature, and this is his
testimony:
"Time but the impression deeper made,
As streams their channels deeper wear."
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James S. Lamar, of Georgia, a prolific author
and a gifted speaker, gives his estimate of Mr.
Campbell as follows: "People would come from
far and from near to hear him, some of them
making a day's journey. Others would follow
him from place to place, so as to hear him from
day to day. The difficulty generally was to
procure a house that could accommodate the
crowds that flocked to hear him. The people
admired him, loved him, hung enchained upon [12]
his lips, quoted him, trusted him, and spread his
name and fame wide and far. But he was sui
generis. He did not belong to that class that is
commonly meant when we speak of popular
preachers. He did not preach like them. He
filled and moved in a sphere of his own. He
seemed to have, and deeply to feel that he had, a
special mission, an appointment from his Lord to
do a peculiar and world-wide work. I believe
that the divine Spirit so rested upon his soul
that he lived and thought and preached under the
sacred and solemn pressure of this conviction.
If, therefore, he was popular, it was not because
of the orator's art; not because he amused and
pleased the fancy, or touched and stirred the
shallow emotions, but because all that was holiest
in men's hearts and aspirations, and most clear
and unclouded in their intellects, recognized the
grandeur and divinity of the objects which he
set before them; and they loved to move with
his lofty spirit in the region where Christ was
truly recognized as Lord indeed, and honored
and trusted to His very last word and ordinance
as the true Messiah, the Son of the living God."
This is the testimony of a man of taste and discrimination,
of a man who heard Beecher and
Spurgeon and the other popular preachers of
their time. Mr. Lamar speaks of Mr. Campbell as
a great man--God-appointed and God-inspired.
He represents him as "a figure statuesque, [13]
colossal, mighty; a grand and masterful man; worthy
of his sacred mission, worthy of the great
brotherhood whom he led into the light and
liberty of the Gospel, and worthy of the large
place which he will one day be given in the history
of the Church."
Dr. Heman Humphrey, then president of Amherst
College, heard Mr. Campbell twice. In his
account of what he saw and heard, he said: "In
listening to him you feel that you are in the
presence of a great man. He speaks like a master
of assemblies, one who has entire confidence
in the mastery of his subject and his powers, and
who expects to carry conviction to the minds of
his hearers without any of the adventitious aids
on which ordinary men find it necessary to rely.
There were many fine and truly eloquent passages
in the two discourses I heard, but they
seemed to cost him no effort, and to betray no
consciousness that they were fine." Referring to
the second sermon, Dr. Humphrey said: "He
dwelt chiefly on the two clauses of the text,
'Justified in the spirit, received up into glory,'
and I can not in justice refrain from acknowledging
that I never remember to have listened to or
to have read a more thrilling outburst of sacred
eloquence than when he came to the scene of
the coronation of Christ, and quoted the sublime
passage from the twenty-fourth Psalm, beginning,
'Lift up your heads, O ye gates, and be ye lifted [14]
up, ye everlasting doors, that the King of glory
may come in,' when he represented all the angels,
principalities and powers of heaven as coming
together to assist, as it were, in placing the crown
upon the Redeemer's head."
Theodore S. Bell, then a young man and afterwards
a distinguished physician in Louisville,
heard Mr. Campbell preach a sermon based on
the first chapter of the Epistle to the Hebrews.
In that sermon the speaker dwelt on he divine
glory of the Son of God, a theme upon which
he was always surpassingly eloquent. Dr. Bell
said: "I never had heard anything that approached
the power of that discourse, nor have
I ever heard it equalled since. Under the training
of my mother, one of the most thorough
scholars in the Bible that I ever knew, and of
Dr. Fishback, although I then made no pretensions
to Christianity, I was almost as familiar
with the Bible as with the alphabet. But that
speech on Hebrews lifted me into a world of
thought of which I had previously known nothing.
It has been forty-five years since I heard
that pulpit discourse, but it is as vivid in my
memory, I think, as it was when I first heard it."
Wherever he spoke, he impressed people in the
same way. One Baptist preacher said what many
others felt: "I once thought I could preach, but
since I have heard this man I do not seem, in my
own estimation, to be larger than my little finger." [15]
Mr. Campbell's style was his own. He did
not aim to copy any of the famous orators of ancient
or modern times.
One of the strong pioneer
preachers of Kentucky told him
that he was surprised to find in him
an entire want of gesture and mannerism;
that he talked as men commonly talk.
Mr. Campbell told him that he had studied the
arts of elocution, but had conscientiously refrained
from making any use of them. "The
apostles were sent out as witnesses to a certain
great fact. Suppose that one of them should, in
making his statement before the people, have
plied his arms in gesticulation, stamped his foot
in vehemence, and declared his testimony in the
ears of the people in a loud, stentorian voice?
But how weightily fell the words of those first
preachers, when, with composure of manner,
natural emphasis, and solemn deliberation, they
spoke forth the words of truth and soberness."
President Humphrey noted that there was nothing
vociferous or impassioned in his manner.
He said: "I think he is the most perfectly self-possessed,
the most perfectly at ease in the pulpit,
of any preacher I ever listened to, except,
perhaps, the celebrated Dr. John Mason, of New
York. No gentleman could be more free and
unembarrassed in his own parlor."
Isaac Errett, the founder and for many years
the distinguished editor of the Christian [16]
Standard, spoke thus of Mr. Campbell:
"We have
known him, in his prime, stand for two
hours, leaning on a cane, and talk in
true conversational style, with scarce
a gesture in the entire discourse. But to a fine
personal appearance and dignity of manner, he
added a clearness of statement, a force of reasoning,
a purity and sometimes a pomp of diction,
a wealth of learning, a splendor of imagination,
and an earnestness often rising into impassioned
utterance, which clothed his pulpit efforts with a
high degree of oratorical excellence."
There is a tradition in Bethany to the effect
that, when the students went out to preach, they
carried canes and leaned on them while speaking.
In his later years Mr. Campbell wore a long
patriarchal beard. The students encouraged
their beards to grow long.
It was said of Mr. Campbell by a competent
critic that his style was transparently clear--his
argument perfectly understood and appreciated
by all--and yet his language was
largely Johnsonian.
"The Latin and
Greek derivatives were so familiar to
him and so wrought into the very fibre of his
thought and mind, that, coming from him, they
seemed not strange and foreign, but near and
homelike. His hearers might not always have
been able to define all the words he used, but
they saw and felt what was wrapt up in them. [17]
Thus it was that learned and unlearned listened
with rapture to his preaching, notwithstanding
he was at no pains to accommodate his language
to lower grades of intelligence. Not only did
they hear with delight, but his thought was
deeply imbedded in their minds, to be retained
and treasured there, to be solemnly reconsidered
and pondered, changing in many cases the very
currents of life, and leading to a blessed and
glorious destiny."
It was said of Chalmers that his delivery was
the first and second and third excellence of his
oratory. "On great occasions he was absolutely
terrible. His heavy frame was convulsed; his
face flushed and grew Pythic; the veins of his
forehead and neck stood out like cordage; his
voice creaked or reached to a shriek; foam flew
from his mouth in flakes; he hung over his audience,
menacing them with his fist, or he stood
erect, maniacal and stamping." The effect was
tremendous. Whitefield's preaching was as when
the strong wind passed by and rent the mountains.
Hume acknowledged that his eloquence
surpassed everything he had ever seen or heard
in any other preacher. He said that it was
worth walking twenty miles to hear him. His
elocution was perfect. "His face was a language,
his intonations music, and his action
passion." Garrick said Whitefield could make
men weep or tremble by his varied utterances [18]
of the word "Mesopotamia." Whitefield had
absolute control of the passions of immense
audiences. "When he was in the pulpit every
eye was fixed upon his expressive countenance;
every ear was charmed with his melodious voice;
all sorts of persons were captivated with the propriety
and beauty of his address." Franklin was
so delighted with him that he said he would
rather hear him tell what was false than to hear
any one else tell what was true. Of Robert Hall
it is stated that when he spoke, "breathless
silence prevailed." As he grew more animated,
five or six auditors would rise and lean forward
over the front of the pews; a new sentiment or
expression would cause others to rise, till long
before the close it often happened that a considerable
number were standing. The concluding
appeals of his sermon on "Dead in Trespasses
and Sins" were remarkably sublime and awful.
Dr. Ryland hastened part way up the pulpit
stairs, and while tears trickled down his venerable
face, exclaimed with a vehemence which astonished
both the preacher and the people, "Let all
men who are alive in Jerusalem pray for the dead
that they may live!" Duff left the pulpit as if he
had been dragged through the Atlantic. His
tall, ungainly form swayed to and fro, and his
long right arm waved violently, and the left one
hugged his coat against his breast, his voice
raised to the tone of a Whitefield, and his face [19]
kindled like one under inspiration. He went
home drenched with perspiration and wrung his
clothes. Of John Knox it is affirmed that he
seemed as if he would "ding the pulpit into
blads and fly out o't." There was nothing in the
least dramatic in Mr. Campbell's manner. He
rarely made a gesture of any sort. There was
no attitudinizing; no nervous flourishings; no
pointing upward to the stars; no stretching forth
of outspread arms as if to embrace mountains.
He was seldom tender or pathetic. His style reminded
some of the apostle as he reasoned with
the people from the Scriptures, opening and alleging
that the Jesus whom he preached was the
Christ. It reminded others of the Master as He
sat on the mountain or in the boat, and spoke as
man never spake to those who sat around Him on
the mountain or on the shore. When Mr. Campbell
spoke, there was no gesticulation and no sign
of perspiration and no beating of the pulpit. He
did not alarm any by the way he pronounced
certain words. His reliance for effects was upon
the inherent power of the truth he was illustrating
and enforcing, and upon the Spirit of God.
It was said by Henry Ward Beecher that no
one can describe to you the lightning flash of an
excited eye, the thunder of a mighty voice, the
manifold evidences of the surging feelings that
roll out from an orator and submerge the hearers,
as the waves roll in from the deep and cover the [20]
beach. Something of that kind was seen in
Patrick Henry.
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Beecher's
Description
of an Orator
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It is recorded that, attracted by
some gesture, struck by some majestic
attitude, fascinated by the spell of his
eye, the charm of his emphasis and the
varied and commanding expression of his countenance,
juries lost sight of the law and the facts
and their duty, and the judges bathed in tears
perverted equity, and the people carried the orator
in triumph on their shoulders. Mr. Campbell
never sought to carry the minds of his auditors
by stratagem or by assault. Nothing would
have been gained by such a victory as Patrick
Henry won over judge and jury. Mr. Campbell
sought to inform and to persuade.
Marvellous effects were produced by the preaching
of Edwards and Wesley and Whitefield and
Erskine and Christmas Evans and others, both
in Great Britain and in America.
The
effect of one of Jonathan Edwards'
sermons was as if some supernatural
apparition had frightened the people beyond
control. They were convulsed in tears of agony
and distress. Amid their tears and outcries the
preacher paused, bidding them to be quiet that
he might be heard. The reading of the text in
another case caused the auditors to feel that they
were slipping into the pit, and they seized the
pews and pillars to save themselves. By all accounts,
Edwards had some awful and electrical [21]
power. Speaking of the effects of the revival
which grew out of his own ministry, he said that
"nature often sank under the weight of divine
discoveries, and the strength of the body was
taken away." The person was deprived of all
ability to walk or speak. Sometimes the hands
were clenched and the flesh cold, but the senses
remained. Animal nature was often in a great
emotion and agitation, and the soul so overcome
with admiration, with a sort of omnipotent joy,
as to cause the person, unavoidably, to leap
with all his might with joy and mighty exultation.
Under the preaching of Wesley, some sank
down, and there remained no strength in them:
others exceedingly trembled and quaked. Some
were torn with a sort of convulsive motion in
every part of their bodies, and that so violently
that often four or five persons could not hold
them.
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Physical
Manifesta-
tions in Early
Revivals
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Hearers dropped on every
side as if thunderstruck. Wesley
speaks of one woman who was held in
bed by two or three persons. "It was a terrible
sight. Anguish, horror, and despair, above all
description, appeared in her pale face. The
thousand distortions of her whole body showed
how the dogs of hell were gnawing at her heart."
"Another tore up the ground with her hands,
filling them with dust, and with the hard trodden
grass, on which I saw her lie with her hands
clenched as one dead." Another roared and [22]
screamed as in a more dreadful agony. Some
continued lying on the ground for two or three
hours, as if actually dead. Whitefield tells that
on one occasion the whole church was drowned
in tears; they wept and cried aloud as a mother
weeps for her first-born. Another time the vast
congregation was drenched in tears. When he
preached to the colliers the tears made white
gutters down their black cheeks. Copious weeping
followed his ministry. Thus it is said that the
people were so greatly afflicted that the room
was filled with cries; and when they were dismissed
they went home crying aloud through
the streets to all parts of the town. Again he
says, that shrieking, crying, weeping and wailing
were to be heard on every corner; men's hearts
failing them for fear, and many falling into the
arms of their friends. Many were carried away
when he spoke, as wounded soldiers are carried
away from the field of battle. "The Word was
sharper than a two-edged sword; and their bitter
yellings and groans put me in mind of the wailings
of the damned in hell."
In the great revival in Kentucky and Tennessee
early in the last century, people fell like a log on
the floor or on the earth or in the mud, and appeared
as dead. They lay helpless and apparently
lifeless for hours. In many instances the head
would be jerked backward and forward, and from
side to side, and so quickly that the features [23]
could not be distinguished. In this operation
the head touched the ground behind and before.
Saints and sinners were thus affected. Men
cursed the jerks while they were thrown to the
ground with violence. Some danced till nature
was exhausted, and they fell prostrate to the
floor. In addition to the jerks, there was the
barking exercise, and the laughing exercise, and
the singing exercise, and the running exercise
and the falling exercise. It is stated that persons
on the way to the meeting would bark
like spaniels, and sometimes during the services
they would start up suddenly with a fit of barking,
rush out, roam around, and in a short time
would come barking back. The preaching of
Christmas Evans in Wales was characterized by
the jumping exercise. To be sure, these were
not the sole nor the main results of the preaching
of these famous men. Souls were born into the
kingdom of God, and saints were instructed and
built up on their most holy faith.
When Mr. Campbell preached, these bodily
agitations were conspicuously absent. There
were no swoonings or trances or roarings, no
running against a wall, no beating
themselves against the ground or
tearing it up with their hands, no
screamings or ravings or other evidence of
mental derangement.
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Absence of
Bodily Agita-
tions When
Campbell
Preached
|
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The effect was
perhaps as great, but it was different. He talked [24]
to the assembled thousands as an advocate talks
before the Supreme Court of the United States.
There were no convulsions or contortions. But
many of those that heard gave themselves then
and there to the Lord. Others resolved to mend
their ways and their doings. Others, still, went
home to search the Scriptures to see whether the
things they heard were true. The results of Mr.
Campbell's preaching might be recorded in the
language of the New Testament. "Many of those
that heard, believed, and were baptized."
Judge Riddle, speaking of his preaching and the
effect of it, said there was no appeal to passion,
no effort at pathos, no figures of rhetoric; but
a warm, kindling, heated, glowing, manly argument,
silencing the will, captivating the judgment,
and satisfying the reason.
Robert Richardson, the biographer of Mr.
Campbell, describing his power over audiences,
says: "Nothing, indeed, was more striking than
his singular ability to interest his
hearers in the subject upon which he
treated.
With this his own mind was
occupied, and, being free from all thoughts of
self, there was in his addresses an entire absence
of egotism, and nothing in his delivery to divert
the attention from the theme on which he discoursed.
For the first few moments, indeed, the
hearer might contemplate his commanding form,
his perfect self-possession and quiet dignity of [25]
manner, or admire the clear and silvery tones of
his voice, but these tones soon filled the mind
with other thoughts. New revelations of truth,
themes the most familiar invested with a strange
importance, as unexpected yet obvious relations
were developed in a few simple sentences; unthought-of
combinations; unforeseen conclusions;
a range of vision that seemed to embrace the
universe and to glance at pleasure at all its
varied departments--were as by some magic
power presented to the hearer, and so as to
wholly engross his perceptions and his understanding.
While that voice was heard, nothing
could dissolve the charm. Minutes became
seconds, and hours were converted into minutes,
so that the auditor became unconscious of the
lapse of time, and his attention during
the longest discourse was never weary. Without
any gestures, either emphatic or descriptive, the
speaker stood in the most natural and easy
attitude, resting upon his innate powers of
intellect and his complete mastery of the subject,
impressing all with the sense of a superior
presence and a mighty mind. His enunciation
was distinct, his diction chaste and simple, his
sentences clear and forcible.
The intonations of
his clear and ringing voice were admirably
adapted to the sentiment,
while by his strong and bold emphasis
upon important words he imparted to what he [26]
said a peculiar force and authority. . . . His
power was thus derived, not from graceful action,
gesture, nor from flowery language, nor
elaborate or glowing description, nor merely
from logical argumentation, but from his singular
faculty of stating and connecting facts--of
producing more novel and striking combinations
of related truths, and of evolving the grand
fundamental principles of things. Seizing upon
these by an intuitive faculty of sagacity, he obtained
at once the complete mastery of the subject,
which he was enabled to disengage with the
greatest ease from all its complications, as the
experienced woodman, skillfully placing his
wedge in the heart of the timber, rives it
through all its knots and windings, or as some
Napoleon directs at various distant points large
and isolated bodies of troops, whose destination
cannot be determined by ordinary minds until
the unexpected concentration of the whole upon
a given point reveals the comprehensive genius
of the warrior."
While Mr. Campbell's style was conversational
for the most part, there were times when he
spoke with the utmost fervor.
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At Times
Fervor and
Power
|
|
Thus one of his
pupils says that sometimes he was
like a living fire or a sweeping tornado,
forcing you to forget all idea of
logical connection, and impressing upon you
only the idea of power. At such times he [27]
spoke with a rapidity and fervor of utterance
which literally defied phonography, and so enchained
the mind and heart as to paralyze the
hand that would otherwise have reported his
every sentence. He convinced his auditors;
he did more than that--he stirred them. On
one occasion it is said, when he was addressing
one of the most intelligent audiences that ever
assembled in Kentucky, quite a number of highly
gifted and educated men rose unconsciously to
their feet and leaned forward towards the speaker,
as if fearing to lose a single word that fell from
his lips; and what made the case more remarkable
was that many of them were public advocates
of the views he was assailing, as being, in
his judgment, contrary to the Word of God;
yet such were the force, clearness and eloquence
that he brought to his task, that even those who
differed from him could not but pay this high
tribute to his admirable powers of close thought,
and of lofty and brilliant expression. W. K.
Pendleton, his successor as president of the college,
said: "His ideas flowed on a perpetual
stream--majestic for its stately volume, and
grand for the width and sweeping magnificence
of its current. With a voice that thrilled with
the magnetism of great thoughts, and a person
imposing and majestic as his mind was vigorous
and commanding, no one could hear and see him,
and fail to discover that he was in the presence [28]
of one on whom nature had set the seal of
transcendent greatness." While enriching his
discourses from his vast stores of knowledge,
and presenting them with great power, the impression
of immense reserve of force was always
left upon the hearers.
To some, Mr. Campbell did not appear to be a
great pulpit orator. Whether he was or was
not depends upon the meaning we give to oratory
and eloquence.
Longinus said that
an orator must have a vehement passion,
a certain madness, a divine
phrensy, breathing into his thoughts, and inspiring
his speech. Aristotle gave it as his opinion
that eloquence or oratory is the power of
speaking on any subject that which is most persuasive.
Whitefield had the "vehement passion."
His sermons are commonplace. Apart from him
they have little merit and little power. Those
sermons that now seem so tame were, when delivered
by him, like a volcanic eruption--like
torrents of red-hot lava, that carried everything
before them. When Chalmers rose to preach,
the entire assembly set themselves for the treat
that was coming. They were all eager and intent.
Every breath was held, every cough suppressed,
every fidgety movement settled. When
the sermon closed and the great preacher said,
"Let us pray," there was a hurried rush for the
aisles and the doors. Those that came not to [29]
worship God, but to enjoy the fascination of human
eloquence, did not care to remain for the
benediction. When he was the lion of Glasgow,
Chalmers felt that he made a mistake in going to
that city, for he could hear of no good that was
being done by him. He was as one that had a
lovely voice and could play well on an instrument;
the people heard his words, but they did
not do them. The church that was so mightily
stirred by the preaching of Edwards drove him
out into the wilderness to preach and teach the
Indians. Mr. Campbell attracted great audiences.
He held them firmly in his grasp. He sent them
away deeply impressed. This shows that oratory
is no one stereotyped thing. If it be true, as
Aristotle held, that persuasive speech is oratory,
then Mr. Campbell was one of the greatest pulpit
orators that ever lived. It was noted in his time
that he spoke largely to men, to lawyers, physicians,
teachers and editors.
At home Mr. Campbell spoke from an hour to
an hour and a half. Abroad and on special occasions
he spoke twice as long. He often spoke
two or three times a day.
The length
of his sermons was in harmony with
the customs of the time, and barely
met the expectations and wishes of the people.
They were hungry and wanted a full meal. His
biographer states that minutes became seconds
and hours became minutes. The people were so [30]
entranced that they were unaware of the lapse of
time. A noted Baptist minister said to a friend,
at the close of one of Mr. Campbell's sermons,
that it was a little hard to ride thirty miles to
hear a man preach thirty minutes. His friend
said: "It has been longer than that; look at
your watch." On looking, he found that it had
been two hours and a half. He said: "Two
hours of my time are gone and I know not how,
though wide-awake all the time." That was no
uncommon experience. The people were so engrossed
with the great theme under consideration
that they forgot all else. His sermons were so
clear in statement, cogent in argument, rich in
diction, and forcible in illustration, as to hold his
auditors in rapt attention to the end.
Mr. Campbell's style of sermonizing was as
peculiar as his delivery. He did not believe
much in what is known as textual preaching.
He said that half a century ago the
greatest divine was the man that could
bring the most doctrine and pronounce
the most sermons from a clause of a verse. He
told of a Scottish divine who preached a sermon
to a company of beer drinkers from the word
"Malt." The plan of the sermon was: First, explain
the different figures of speech in the text;
secondly, exhibit the fourfold effects of malt in
this life; thirdly, declare its fourfold effects in
the life to come; fourthly, deduce a few practical [31]
instructions and exhortations for the benefit of
the hearers. In discussing the first head there
were four topics suggested by the four letters--M,
A, L, T. Thus, M suggested metaphorical;
A, allegorical; L, literal, and T, theological.
Under the second head there were four particulars
setting forth the effects of malt in this life,
and all suggested by the text, as follows: M,
murder; A, adultery; L, lasciviousness; and T,
treason. Under the third head showing the effects
in the life to come were these, and all suggested
by the same letters; M, misery; A, anguish;
L, lamentation; and T, trouble. The
fourth head yielded four exhortations and all
based on the same text; M, my dear hearers; A,
all of you; L, look diligently; T, to yourselves,
to the text, and above all to abstain from the use
of M-a-l-t liquors.
Another preached a sermon from the word
"But." Naaman was a mighty man of valor,
"but he was a leper." He spoke of the exceptions
in human life. It was a trial sermon and
very ingenious and eloquent. After it was over
the officers of the church said to him, "Brother,
you are a very interesting preacher, but you are
not the man we are seeking." Another spoke
from the text, "And." "Philip and Bartholomew."
Yet another spoke from the exclamation,
"Oh!" and said a number of pretty things
about it. One spoke from the mutilated text, [32]
"There appeared a great wonder in heaven, a
woman." Mr. Campbell could make nothing of
such fantastic texts. He spoke on the great
themes that run like rivers through all Scripture.
His aim was to set forth what the Word of God
taught, and not to prove that it is true, or that
some notions held were true because they are
supported by texts of Holy Writ. With him
the Scriptures were authoritative and final.
His purpose in all his preaching was to make
known the mind of the Spirit. Our minister
went to hear him to discover whether he was
a Calvinist or Arminian.
After hearing him,
he was asked if he found where
Mr. Campbell stood. He said, "No,
I know nothing about him; but, be he
devil, or be he saint, he has thrown more light on
that Epistle and the whole Scriptures than I have
heard in all the sermons I ever listened to before."
He went back of Calvin and Arminius and
Athanasius to the apostles and their Lord. He
was a profound and life-long student of the Scriptures.
His familiarity with the language of the
Bible enabled him to employ its glorious expressions
and beautiful similes with great effect. "It
was from it, indeed, that his discourses derived
their convincing truths, their inspiration and their
grandeur. Bible themes, Bible thoughts, Bible
terms, Bible facts, were his materials, and these
he wrought up with consummate skill into [33]
intellectual and spiritual palaces of glorious beauty, in
which every auditor desired to prolong his stay.
For the embellishment of these he employed
Scripture metaphors much more frequently than
comparisons, but it was upon analogies that he
seemed chiefly to rely for illustrations as well as
for argument. These, constituting his chief
imagery, were usually grand, far-reaching and
wide-spreading. Scriptural facts, precepts and
promises seemed to be connected with them as
naturally as flowers and fruits with the trees of
the orchard. Uniting with their means the present
with the past, one dispensation or institution
of religion with another, and earth with heaven,
he enlarged every one's conceptions of the plans
of the infinite Creator in the remedial system,
and through his varied and striking associations
of thought produced the most profound and indelible
impressions."
Mr. Campbell had a message for his generation.
He was engaged in a movement that had
for its object the union of the people of God upon
the basis of the Holy Scriptures, to
the end that the world may be evangelized.
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A Message
for His
Generation
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He called no man master.
He honored the long line of saints and confessors
and reformers. He learned what he could from
each of them. But he did not make himself a
follower of any or call himself by the name of
any. No one of these had been crucified for [34]
him, and he had not been baptized into the name
of any one of them. He went back to Christ and
to His inspired apostles, and set aside all human
creeds and confessions and dogmas that claimed
to be authoritative. His voice called the people
back to Christ and to the teaching of the Scriptures
as the all-sufficient and alone-sufficient rule
of faith and practice. He felt that as long as
Christians continued to rally around human
standards there would be division and confusion
and every evil work. He saw in Christ, and in
Christ alone, the one true rallying-point for all believers.
In his preaching he sought to exalt
Christ: this was his sole and supreme aim. He
held Him up as the only Saviour and rightful Lord
of all men, and urged them to pay the most
punctilious regard to all His precepts and ordinances.
Among his favorite themes
were these: The coronation of Christ;
the mystery of godliness; the glory
and dignity of the Christ; the riches of the saints.
On no other subject was he so eloquent and grand
and enrapturing as on the glories, the majesty
and superhuman dignity of Christ Jesus. The
last sermon he ever preached was on the glory of
the Redeemer and the completeness of His salvation.
Christ was the core of all his preaching--His
character, His offices, His perfection, His
supremacy. The Messiah was his perpetual and
his highest delight. To him Christ was all and [35]
in all. No other preacher ever held more firmly
to the essential deity of our Lord. No one ever
sought more consistently and continuously to set
Him forth as the only hope of men and nations.
To his thought Christ was the key of all human
history. In his conversation this was the master
topic. No matter where he began, he soon found
himself talking about Christ and His salvation.
As all roads led to Rome, so all subjects were
connected in his thought with Christ. His conversation
was relieved with bursts of eloquence
which even his finest flights in the pulpit never
surpassed. On his death-bed he asked of the
friends that gathered about him: "What think
ye of Christ? of His divine nature? of His glorious
mission? of His kingly office, the sovereign Ruler
of the heavens and the earth, the Fountain of
universal being?" Shortly before his spirit left
the scene of his toils and triumphs, some one remarked
that the sun was rising. He answered:
"But to you that believe on His name, the Son
of Righteousness shall arise with healing on His
wings." He felt what Tennyson expressed:
"Our little systems have their day,
They have their day and cease to be;
They are but broken lights of Thee,
And Thou, O Lord, art more than they."
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In his youth he preached a sermon in which
he contrasted the Gospel with the law of Moses. [36]
His text was: "What the law could not do in
that it was weak through the flesh,
God, sending His own Son in the
likeness of sinful flesh and as an offering
for sin, condemned sin in the flesh." The
sermon was preached in the open air, to an immense
concourse of people. Mr. Campbell stood
upon a rock while he spoke. His plan was as
follows: 1. Ascertain what ideas we are to
attach to the law in this and similar portions of
the sacred Scriptures. 2. Point out those things
which the law could not accomplish. 3. Show
the reason why the law could not accomplish
these objects. 4. Illustrate how God has remedied
these relative defects of the law. 5. Deduce
such conclusions from these premises as
must obviously and necessarily present themselves
to an unbiased mind. He undertook to
show that Christ is superior to Moses, and the
Gospel to the law. He combated the idea, then
so common, that in every conversion there must
first of all be a work of the law. The sinner
must hear the thunders of Sinai before he was in
a condition to hear the pardoning voice of the
Son of God. Mr. Campbell held that Mosaism was
provisional and local. It was for one people
and for one age. It had no glory because of the
more excellent glory of the Christian system.
He never denied or doubted the value or the
permanency of the ethical element in Mosaism. [37]
That element was taken up and incorporated in
the Christian system. But, as a system, Mosaism
waxed old and long since passed away. The
shadow gave place to the substance, the type to
the antitype. Mr. Campbell was careful to distinguish
the different dispensations. He spoke
of the patriarchal as starlight; of the Jewish dispensation
as moonlight; of the mission of John
the Baptist as twilight; of the Christian dispensation,
beginning with the reign of Christ and
the descent of the Holy Spirit, as the sunlight
of the world. The patriarchs had the bud; the
Jews had the blossom; we have the mature fruit
of divine grace. This sermon was thoroughly
evangelical. But because of it, Mr. Campbell
was tried for heresy.
Some narrow men sought to
drive him out of their communion.
In the trial he proved too much for
his opponents. They continued to
persecute him for years. Thirty years after
this sermon was delivered it was published.
Mr. Campbell said that so great had been the
change of public sentiment in that time, that no
association would take exception to its doctrine.
No man could be further from being an antinomian.
Isaac Errett summarized Mr. Campbell's teaching as
follows: "Christ, the only Master; involving
a rejection of all human names and leaderships
in religion. The Bible, the only [38]
authoritative Book; necessitating a denial of the
authority of all human creeds.
The Church of
Christ, as founded by Him, and built
by the apostles for a habitation of God
through the Spirit, the only institution
for spiritual ends; logically leading to the
repudiation of all sect religions as unscriptural
and dishonoring to the Head of the Church.
Faith in Jesus, as the Christ, the Son of God,
and repentance towards God, the only pre-requisites
to baptism and consequent church-membership;
thus dismissing all doctrinal
speculation and all theological dogmata, whether
true or false, as unworthy to be urged as tests of
fitness for membership in the Church of Christ.
Obedience to the divine commandments, and not
correctness of opinion, the test of Christian
standing. The Gospel the essential channel of
spiritual influence in conversion; thus ignoring
all reliance on abstract and immediate influence
of the Holy Spirit, and calling the attention of
the inquirers away from dreams, visions and impressions,
which are so liable to deceive, to the
living and powerful truths of the Gospel, which
are reliable, immutable and eternal. The truth
of the Gospel, to enlighten; the love of God in
the Gospel, to persuade; the ordinances of the
Gospel, as tests of submission to the divine will;
the promises of the Gospel, as the evidences of
pardon and acceptance; and the Holy Spirit, in [39]
and through all these, accomplishing His work
of enlightening, convincing of sin, guiding the
penitent soul to pardon, and bearing witness to
the obedient believer of His adoption into the
family of God." Mr. Campbell's theology was
preëminently Biblical and Christological and
Christocentric.
Phillips Brooks defined preaching as truth
through personality. Emerson has the same
thought. He maintained that there is no eloquence
without a man behind it.
Mr.
Campbell's preaching would never have
had the influence it had unless he had
been a great and good man. Moses E. Lard,
one of his scholars and himself one of the most
effective preachers in America, said that nature
had been lavish to Mr. Campbell. "Physically,
not one man in a thousand was so well endowed.
Nature was in a fertile mood when she molded
his large and sinewy body. Material was abundant
and bestowed with no grudging hand.
There was not a pound of flesh too much, nor a
pound too little. As to resources of the mind, no
word but opulent will describe him. Here he
was preëminently great, in the true sense of the
word. His head was faultless, the finest I ever
saw." Mr. Lard placed him among the very
first of the very greatest of the sons of men.
Mr. Campbell's father was a profound classical
scholar and a born teacher. He took as much [40]
pains with his son as James Mill did with his
son, John Stuart Mill.
Mr. Campbell took
a course in Glasgow University. He
developed and disciplined his mind by
diligent study. For many years he spent sixteen
hours a day in his library. In this case,
reading made a full man. In his discussion
on infidelity his opponent came to the end of
his resources long before the time came for
closing. Mr. Campbell went on and spoke for
twelve hours on the Christian religion. This
is one of the most remarkable addresses ever delivered.
Perhaps no man ever knew Mr. Campbell that
denied his greatness. It was said of Burke that
no one could stand with him under a bridge in
a shower without discovering that he was no
ordinary man. As Mr. Campbell walked the
streets of London, a man who did not know him
said: "There goes a man with enough brains
to govern Europe." In his presence other men
were silent, and left him to do all the talking.
They instinctively paid homage to the power of
his intellect. College men are quick to see and
recognize a great man. They spoke of his majestic
and commanding presence. After fifty
years they still feel concerning him as they did
while under the spell of his genius.
No one ever called his character in question.
His critics assailed his views; no man ever had [41]
enemies more in number or more venomous.
He was accused of all kinds of heresies.
He was charged with holding views
that were mutually exclusive. His reputation
was without spot. His bitterest enemies failed
to find a flaw in his character for truth, integrity
and goodness. His life was above suspicion and
above reproach in that fierce light that beats
upon a leader of men and blackens every blot.
No father could wish for an only son a career
more splendid or more stainless. To those that
knew him well he was most cheerful, gentle,
genial, just and devout; and as dearly loved
for his goodness as he was venerated for his
greatness. Mr. Campbell lived in constant and
conscious fellowship with God and
with Jesus Christ.
Like Enoch and
Noah, he walked with God. He was
filled with the Spirit. He prayed with his family
and with his domestics. He was never too
busy or too weary for family worship. This
was a cardinal feature of his household economy.
He had little confidence in a piety that was not
nourished and instructed by the daily study of
the word of God and a perpetual habit of prayer.
Thus sustained by divine assistance, he labored
for fifty-four years with an energy and a fidelity
never surpassed.
This study may fitly conclude with the testimonies
of four men of renown. Judge Black [42]
said of him: "The life of a Christian man
worthy of his vocation is a battle at
best.
He of whom I speak contended
valiantly for the faith once delivered
to the saints, not only against natural allies of
Satan, but against errors which appeared to be
consecrated by the approbation of good men;
creeds imbedded in prejudice; falsehood guarded
by interest which the slightest disturbance infuriated.
It was a war against principalities and
powers and spiritual wickedness in high places.
The little band of disciples that gathered around
him at first, and the world in derision called by
his name, were as literally the 'sect' everywhere
spoken against as their predecessors in primitive
times. To effect a great reformation under such
circumstances; to convince large numbers against
their will; to organize the believers into a compact
and powerful body; to conquer the respect
of the world--these are proofs of intellectuality
and moral force with which only a few of the
children of men have been gifted. To these
qualities were added an unfailing courage, a fortitude
that nothing could shake, a chivalrous
sense of justice to his opponents and affection
for his friends, second only to his love for the
cause to which he devoted his life. What higher
claims can any man set up to the character of a
hero?"
George D. Prentice, the brilliant editor of the [43]
Louisville Journal, after hearing Mr. Campbell,
wrote in his paper as follows: "Alexander
Campbell is unquestionably one of the most extraordinary
men of our time. Putting wholly out
of view his tenets, with which of course we have
nothing to do, he claims, by virtue of his intrinsic
qualities, as manifested in his achievements, a
place among the foremost spirits of our age.
His energy, self-reliance and self-fidelity, if we
may use the expression, are of the stamp that
belongs only to the world's first leaders in thought
and action. His personal excellence is certainly
without a stain or shadow. His intellect, it is
scarcely too much to say, is among the clearest,
richest, profoundest ever vouchsafed to man. Indeed,
it seems to us that in the faculty of abstract
thinking--in, so to say, the sphere of pure
thought--he has few, if any, living rivals. Every
cultured person of the slightest metaphysical turn
who has heard Alexander Campbell in the pulpit
or in the social circle, must have been especially
impressed by the wonderful facility with which
his faculties move in the highest planes of
thought. Ultimate facts stand forth as boldly in
his consciousness as sensations do in that of most
other men. He grasps and handles the highest,
subtlest, most comprehensive principles as if they
were the liveliest impressions of the senses. No
poet's soul is more crowded with imagery than
his is with the ripest forms of thought. Surely [44]
the life of a man thus excellent and gifted, is a
part of the common treasure of society. In his
essential character he belongs to no sect or party,
but to the world."
Bishop Hurst says that few men have impressed
themselves more profoundly on the religious
life of their age than Alexander Campbell.
"His personality was of the most vigorous
type, and for over a generation his name was a
tower of strength over the whole United States.
He was a man of purest character and the highest
consecration. He leavened the whole country
with his views. Few men have exerted a wider
influence."
Referring to Mr. Campbell, General Robert E.
Lee quoted the words of Dr. Symonds spoken
about Milton: "He was a man in whom were
illustriously combined all the qualities that could
adorn or elevate the nature to which he belonged;
knowledge the most various and extended, virtue
that never loitered in her career nor deviated
from her course. A man who, if he had been
delegated as a representative of his species to one
of the many superior worlds, would have suggested
a grand idea of the human race." The
New York Independent has said that there is not
a religious body in Christendom that, whether it
will confess it or not, has not been profoundly
affected by his life and work. His influence and
fame since his death have increased rather than [45]
diminished. It is believed by many that they
will continue to increase till that for which he
contended so long and so earnestly and so ably
will be realized, and there will be one flock as
there is one Shepherd. Coming generations will
rank him among the greatest of the many God-given
men that have blessed our earth. [46]
[ACAP 1-46]
ABOUT THE ELECTRONIC EDITION
The electronic version of Archibald McLean's Alexander Campbell as a
Preacher: A Study has been produced from the printed text published
by Fleming H. Revell Company (New York, 1908).
The electronic edition has been produced from text scanned by
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Addenda and corrigenda are earnestly solicited.
Created 22 June 2000.
Archibald McLean
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Alexander Campbell as a Preacher: A Study (1908)
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