RECOLLECTIONS OF DR. CHALMERS.
HIS PERSONAL APPEARANCE IN THE PULPIT.
The first sermon which Mr. Chalmers preached in Glasgow was delivered before the Society of the Sons of the Clergy, on Thursday the 30th day of March, 1815, a few months after his appointment, and a few months previous to his admission as minister of the Tron Church. The recent excitement of the canvass, the rumors strange and various, which crossing the breadth of Scotland were circulating in all quarters through the city, the quickened curiosity of opponents, the large but somewhat tremulous expectation of friends, drew together a vast multitude to hear him. Among the crowd which filled the church was a young Oxford student, himself the son of a Scottish minister, who had been surprised by hearing Mr. Chalmers's work on the Evidences of Christianity mentioned with high approval, within the walls of an English University, shortly after the date of its publication. The keen dark eye of the youthful auditor fixed itself in searching scrutiny upon the preacher, and a few years later his graceful and graphic pen drew the following sketch:
"I was a good deal surprised and perplexed with the first glimpse I obtained of his countenance, for the light that streamed faintly upon it for the moment did not reveal any thing like that general outline of feature and visage for which my fancy had by some strange working of presentiment, prepared me. By-and-by, however, the light became stronger, and I was enabled to study the minutiae of his face pretty leisurely, while he leaned forward and read aloud the words of the Psalm, for that is always done in Scotland, not by the clerk, but the clergyman himself. At first sight, no doubt, his face is a coarse one, but a mysterious kind of meaning breathes from every part of it, that such as have eyes to see cannot be long without discovering. It is very pale, and the large, half-closed eyelids have a certain drooping melancholy weight about them, which interested me very much. I understood not why. The lips, too, are singularly pensive in their mode of falling down at the sides, although there is no want of richness and vigor in their central fullness of curve. The upper lip, from the nose downward, is separated by a very deep line, which gives a sort of leonine firmness of expression to all the lower part of the face. The cheeks are square and strong, in texture like pieces of marble, with the cheek-bones very broad and prominent. The eyes themselves are light in color, and have a strange dreamy heaviness, that conveys any idea rather than that of dullness, but which contrasts in a wonderful manner with the dazzling watery glare they exhibit when expanded in their sockets, and illuminated into all their flame and fervor in some moment of high entranced enthusiasm. But the shape of the forehead is, perhaps, the most singular part of the whole visage; and, indeed, it presents a mixture so very singular, of forms commonly exhibited only in the widest separation, that it is no wonder I should have required some little time to comprehend the meaning of it. In the first place, it is without exception the most marked mathematical forehead I ever met with—being far wider across the eyebrows than either Mr. Playfair's or Mr. Leslie's—and having the eyebrows themselves lifted up at their exterior ends quite out of the usual line, a peculiarity which Spurzheim had remarked in the countenances of almost all the great mathematical or calculating geniuses—such, for example, if I rightly remember, as Sir Isaac Newton himself, Kaestener, Euler, and many others. Immediately above the extraordinary breadth of this region, which, in the heads of most mathematical persons, is surmounted by no fine points of organization whatever, immediately above this, in the forehead, there is an arch of imagination, carrying out the summit boldly and roundly, in a style to which the heads of very few poets present any thing comparable, while over this again there is a grand apex of high and solemn veneration and love, such as might have graced the bust of Plato himself, and such as in living men I had never beheld equaled in any but the majestic head of Canova. The whole is edged with a few crisp dark locks, which stand forth boldly, and afford a fine relief to the death-like paleness of those massive temples.... Of all human compositions there is none surely which loses so much as a sermon does when it is made to address itself to the eye of a solitary student in his closet and not to the thrilling ears of a mighty mingled congregation, through the very voice which nature has enriched with notes more expressive than words can ever be of the meanings and feelings of its author. Neither, perhaps, did the world ever possess any orator whose minutest peculiarities of gesture and voice have more power in increasing the effect of what he says—whose delivery, in other words, is the first, and the second, and the third excellence of his oratory—more truly than is that of Dr. Chalmers. And yet were the spirit of the man less gifted than it is, there is no question these, his lesser peculiarities, would never have been numbered among his points of excellence. His voice is neither strong nor melodious, his gestures are neither easy nor graceful; but, on the contrary, extremely rude and awkward; his pronunciation is not only broadly national, but broadly provincial, distorting almost every word he utters into some barbarous novelty, which, had his hearer leisure to think of such things, might be productive of an effect at once ludicrous and offensive in a singular degree. But, of a truth, these are things which no listener can attend to while this great preacher stands before him armed with all the weapons of the most commanding eloquence, and swaying all around him with its imperial rule. At first, indeed, there is nothing to make one suspect what riches are in store. He commences in a low, drawling key, which has not even the merit of being solemn, and advances from sentence to sentence, and from paragraph to paragraph, while you seek in vain to catch a single echo that gives promise of that which is to come. There is, on the contrary, an appearance of constraint about him that affects and distresses you. You are afraid that his breast is weak, and that even the slight exertion he makes may be too much for it. But then, with what tenfold richness does this dim preliminary curtain make the glories of his eloquence to shine forth, when the heated spirit at length shakes from it its chill confining fetters, and bursts out elate and rejoicing in the full splendor of its disimprisoned wings.... I have heard many men deliver sermons far better arranged in regard to argument, and have heard very many deliver sermons far more uniform in elegance both of conception and of style; but most unquestionably, I have never heard, either in England or Scotland, or in any other country, any preacher whose eloquence is capable of producing an effect so strong and irresistible as his."[21]
First Delivery Of The Astronomical Discourses.—At the time of Dr. Chalmers's settlement in Glasgow it was the custom that the clergymen of the city should preach in rotation on Thursday in the Tron Church, a duty which, as their number was then but eight, returned to each within an interval of two months. On Thursday, the 23d of November, 1815, this week-day service devolved on Dr. Chalmers. The entire novelty of the discourse delivered upon this occasion, and the promise held out by the preacher that a series of similar discourses was to follow, excited the liveliest interest, not in his own congregation alone, but throughout the whole community. He had presented to his hearers a sketch of the recent discoveries of astronomy—distinct in outline, and drawn with all the ease of one who was himself a master in the science, yet gorgeously magnificent in many of its details, displaying, amid "the brilliant glow of a blazing eloquence,"[22] the sublime poetry of the heavens. In his subsequent discourses Dr. Chalmers proposed to discuss the argument or rather prejudice against the Christian Revelation which grounds itself on the vastness and variety of those unnumbered worlds which lie scattered over the immeasurable fields of space. This discussion occupied all the Thursday services allotted to him during the year 1816. The spectacle which presented itself in the Trongate upon the day of the delivery of each new astronomical discourse, was a most singular one. Long ere the bell began to toll, a stream of people might be seen pouring through the passage which led into the Tron Church. Across the street, and immediately opposite to this passage, was the old reading-room, where all the Glasgow merchants met. So soon, however, as the gathering quickening stream upon the opposite side of the street gave the accustomed warning, out flowed the occupants of the coffee-room; the pages of the Herald or the Courier were for a while forsaken, and during two of the best business hours of the day the old reading-room wore a strange aspect of desolation. The busiest merchants of the city were wont, indeed, upon those memorable days to leave their desks, and kind masters allowed their clerks and apprentices to follow their example. Out of the very heart of the great tumult an hour or two stood redeemed for the highest exercises of the spirit; and the low traffic of earth forgotten, heaven and its high economy and its human sympathies and eternal interests, engrossed the mind at least and the fancy of congregated thousands.
In January, 1817, this series of discourses was announced as ready for publication. It had generally been a matter of so much commercial risk to issue a volume of sermons from the press, that recourse had been often had in such cases to publication by subscription. Dr. Chalmers's publisher, Mr. Smith, had hinted that perhaps this method ought in this instance also to be tried. "It is far more agreeable to my feelings," Dr. Chalmers wrote to him a few days before the day of publication, "that the book should be introduced to the general market, and sell on the public estimation of it, than that the neighborhood here should be plied in all the shops with subscription papers, and as much as possible wrung out of their partialities for the author." Neither author nor publisher had at this time the least idea of the extraordinary success which was awaiting their forthcoming volume. It was published on the 28th of January, 1817. In ten weeks 6000 copies had been disposed of, the demand showing no symptom of decline. Nine editions were called for within a year, and nearly 20,000 copies were in circulation. Never previously, nor ever since, has any volume of sermons met with such immediate and general acceptance. The "Tales of my Landlord" had a month's start in the date of publication, and even with such a competitor it ran an almost equal race. Not a few curious observers were struck with the novel competition, and watched with lively curiosity how the great Scottish preacher and the great Scottish novelist kept for a whole year so nearly abreast of one another. It was, besides, the first volume of Sermons which fairly broke the lines which had separated too long the literary from the religious public. Its secondary merits won audience for it in quarters where evangelical Christianity was nauseated and despised. It disarmed even the keen hostility of Hazlitt, and kept him for a whole forenoon spell-bound beneath its power. "These sermons," he says, "ran like wild-fire through the country, were the darlings of watering-places, were laid in the windows of inns, and were to be met with in all places of public resort.... We remember finding the volume in the orchard of the inn at Burford Bridge, near Boxhill, and passing a whole and very delightful morning in reading it without quitting the shade of an apple tree." The attractive volume stole an hour or two from the occupations of the greatest statesman and orator of the day. "Canning," says Sir James Mackintosh, "told me that he was entirely converted to admiration of Chalmers; so is Bobus, whose conversion is thought the greatest proof of victory. Canning says there are most magnificent passages in his 'Astronomical Sermons."[23] Four years before this time, through the pages of the "Edinburgh Christian Instructor," Dr. Chalmers had said, "Men of tasteful and cultivated literature are repelled from theology at the very outset by the unseemly garb in which she is presented to them. If there be room for the display of eloquence in urgent and pathetic exhortation, in masterly discussion, in elevating greatness of conception, does not theology embrace all these, and will not the language that is clearly and appropriately expressive of them possess many of the constituents and varieties of good writing? If theology, then, can command such an advantage, on what principle should it be kept back from her?... In the subject itself there is a grandeur which it were vain to look for in the ordinary themes of eloquence or poetry. Let writers arise, then, to do it justice. Let them be all things to all men, that they may gain some; and if a single proselyte can be thereby drawn from the ranks of literature, let all the embellishments of genius and fancy be thrown around the subject. One man has already done much. Others are rising around him, and with the advantage of a higher subject, they will in time rival the unchristian moralists of the day, and overmatch them." He was one of the first to answer to his own call, to fulfill his own prediction. No single writer of our age has done so much to present the truths of Christianity in new forms, and to invest them with all the attractions of a fascinating eloquence; nor could a single volume be named which has done more than this very volume of "Astronomical Discourses" to soften and subdue those prejudices which the infidelity of natural science engenders.
Effect of his Eloquence.—Sermon on Dissipation in Large Cities.—Dr. Chalmers returned to Glasgow on Saturday, the 27th December, and on the following day found a prodigious crowd awaiting his appearance in the Tron Church pulpit. His popularity as a preacher was now at its very highest summit, and judging merely by the amount of physical energy displayed by the preacher, and by the palpable and visible effects produced upon his hearers, we conclude that it was about this period, and within the walls of the Tron Church, that by far the most wonderful exhibitions of his power as a pulpit orator were witnessed. "The Tron Church contains, if I mistake not," says the Rev. Dr. Wardlaw, who, as frequently as he could, was a hearer in it, "about 1400 hearers, according to the ordinary allowance of seat-room; when crowded of course proportionally more. And, though I can not attempt any pictorial sketch of the place, I may, in a sentence or two, present you with a few touches of the scene which I have, more than once or twice, witnessed within its walls; not that it was at all peculiar, for it resembled every other scene where the doctor in those days, when his eloquence was in the prime of its vehemence and splendor, was called to preach. There was one particular, indeed, which rendered such a scene, in a city like Glasgow, peculiarly striking. I refer to the time of it. To see a place of worship, of the size mentioned, crammed above and below, on a Thursday forenoon, during the busiest hours of the day, with fifteen or sixteen hundred hearers, and these of all descriptions of persons, in all descriptions of professional occupation, the busiest as well as those who had most leisure on their hands, those who had least to spare taking care so to arrange their business engagements previously as to make time for the purpose, all pouring in through the wide entrance at the side of the Tron steeple, half an hour before the time of service, to secure a seat, or content if too late for this to occupy, as many did, standing room—this was, indeed, a novel and strange sight. Nor was it once merely, or twice, but month after month the day was calculated when his turn to preach again was to come round, and anticipated, with even impatient longing, by multitudes.
"Suppose the congregation thus assembled—pews filled with sitters, and aisles, to a great extent, with standers. They wait in eager expectation. The preacher appears. The devotional exercises of praise and prayer having been gone through with unaffected simplicity and earnestness, the entire assembly set themselves for the treat, with feelings very diverse in kind, but all eager and intent. There is a hush of dead silence. The text is announced, and he begins. Every countenance is up—every eye bent, with fixed intentness, on the speaker. As he kindles the interest grows. Every breath is held—every cough is suppressed—every fidgety movement is settled—every one, riveted himself by the spell of the impassioned and entrancing eloquence, knows how sensitively his neighbor will resent the very slightest disturbance. Then, by-and-by, there is a pause. The speaker stops—to gather breath—to wipe his forehead—to adjust his gown, and purposely too, and wisely, to give the audience, as well as himself, a moment or two of relaxation. The moment is embraced—there is free breathing—suppressed coughs get vent—postures are changed—there is a universal stir, as of persons who could not have endured the constraint much longer—the preacher bends forward—his hand is raised—all is again hushed. The same stillness and strain of unrelaxed attention is repeated, more intent still, it may be, than before, as the interest of the subject and of the speaker advance. And so, for perhaps four or five times in the course of a sermon, there is the relaxation and the 'at it again' till the final winding up.