Throughout his long ministry, he continued this work, seeking by sermons, addresses, prayers, the taking of pledges, the assistance of reformed inebriates, the training of young men, and by every other lawful means to promote temperance and total abstinence. Not always abstemious in his language, he made bitter enemies among the liquor dealers, but although of superb physical frame and excellent muscular power he used no physical force or carnal methods of defence, with possibly one exception. Once a publican seized him by the collar, as he was walking along the street, and swore vociferously at him. Pretty soon he had abused his victim so exhaustively, that he was himself out of breath. At the end of this verbal discharge, Mr. Chambers who had listened quietly, lifted his hat, thanked him, said "good morning," and went his way. In 1849 he was introduced to an audience as "the war-horse of the temperance cause." Ever after this he was known as "the war-horse." One elder left his church on this liquor issue.
It began to look as if an independent church (which is very far from being a Congregational Church) was, as some had predicted, "anything that John Chambers chose to make it." Certainly under the dominating personality of so bold and yet so tender a soldier of Christ, the church quickly rose to be one of the most aggressive in the city of Penn.
After ten or fifteen years of service, when his congregation had increased and lads and lassies were multiplied, he organized in 1840 the Youth's Temperance Society. It was made up of young people. Once a month or every two months, alternating with the Missionary Society, the afternoon Sunday School service took the form of a temperance meeting; at which, besides prayer and singing, addresses were made by speakers, either from the congregation or without. There were also occasionally recitations, but the crowning event of the year, for which preparations were made often weeks in advance, was the anniversary. This was held on the evening of Washington's Birthday, February 22d, either in the church edifice or at Concert Hall on Chestnut Street, which is now occupied by the Public Library.
Exquisitely lovely in memory rises the scene, when after duly committing to memory and practicing, cutting down to the right length and repeatedly rehearsing the speeches, the dialogues and the musical parts, the boys and the girls, in a glow of excitement, gathered in the rooms below the stage. The little maidens in their best clothes and most bewitching adornments in hair and dress and slippers, seemed to me most radiantly lovely. The boys who were to be speakers had on their coats a rosette of quilled ribbon, in the center of which was a tinsel star, from which gushed forth a cataract of red, white, and blue satin pendants or streamers. How gay and happy we all were! How heaven-like it all appeared! Except for the thumping of one's heart under his ribs, it seemed positive rapture to hear one's name announced by the superintendent, Aaron H. Burtis—that superb re-incarnation, as we thought, of George Washington. To make one's bow before a thousand human beings, to speak his piece with high pulse and magnetic thrills, were delights that filled a few triumphant moments. Stirring are the memories of the genial pastor, ever ready to cheer the boys, the portly form of Robert Luther, the happy faces of John Yard, Francis Newland, Daniel Steinmetz and Rudolph S. Walton, and the younger but constantly efficient Robert H. Hinckley, Jr. The Youth's Temperance Society flourished until the close of Mr. Chambers' ministry. Although all of the lads trained under John Chambers did not as they grew up, become Prohibitionists, yet a small army of good citizens, earnest in temperance reform, owe their strength of conviction to their noble pastor.
In this temperance work as in his preaching, and his attacks on evil of any sort John Chambers was as bold as a lion. He spent much time and travelled to many places in order to take part in temperance meetings and encourage the workers. In Neil Dow's reminiscences, page 416, is an account of a great temperance meeting in New York on February 19th, 1852, at which the Philadelphia pastor was present. Dr. Crowell tells of another held at Chester, Pa. Dr. A. A. Willetts and Dr. Theodore Cuyler were often with the "War Horse" in his campaigns.
On one occasion when a barkeeper repeatedly sold liquor to one who was near and dear to the pastor and already a victim to physical decay and disease, induced by his drinking habits, Mr. Chambers went into the saloon, stated the exact case to the barkeeper and warned him not to sell any more liquor to the patient. Escaping from his nurse, the wretched man entered the saloon, again procured liquor and became decidedly worse. Finding what had been done, Mr. Chambers went to the barkeeper in fiery anger and said: "Didn't I warn you not to sell liquor to ——?" Then seizing him by his shoulders, he gave the publican a vigorous shaking, and again warned him, threatening a severe penalty. The barkeeper was so mightily impressed, that he is said to have sold no more to the patient.
During all these early years, Mr. Chambers kept his young men busy in active evangelical work, especially in the holding of neighborhood prayer meetings on what were then the outskirts of the city. In 1875, Rev. J. J. Baker, pastor of a Baptist Church at Navesink, N. J., testified at the jubilee meeting to the intense activity of the young men of the church, with which he had united in 1829. Four whom he named, Summers, Burnham, Hunterson, and Town entered the ministry. He told of the zeal and activity of elders Hibbert and Arrison. "The young men of that time were interested in two prayer meetings, one held in the 'old frame,' as it was called—a barn down town, out of which effort grew 'The Cedar Street Presbyterian Church.' The other prayer meeting was held in 'The Girard School House,' out of which grew two churches, one Lutheran and one Baptist."
John Chambers was also a rigid Sabbatarian, and in this, it was not difficult to find an enthusiastic following, for main in his congregation, who remembered the strictness and severity of sabbath-keeping in the old countries, warmly seconded his efforts to train the young people after their ideas of how the Lord's day should be kept in America. Doubtless in the majority of the thousands of this Israel, the usual custom was to have baths, washings, the polishing of boots, and the preparation of outer clothing done on Saturday; but a still grander triumph was won by the new pastor and a precedent set for fifty years to come. Sunday funerals had been the rule, even to occasional disgusting excesses, both in prolonging the preservation by "icing" the corpse, and in the intemperate feasting and drinking after the return of the "mourners"—often a very mixed company.
John Chambers saw the folly and the wickedness of unnecessary Sunday funerals. He exposed their true inwardness and refused to attend them. This, of course, angered some of his people, and a few left the church. But how could they stay away? Out of love to Christ and for the good of the working man and of horses, John Chambers had acted. His motives were pure. He went after his offended brethren and won them back. So the peacemaker, true child of God, led his flock—so well indeed that "his boys", when pastors, had to do the same thing. They couldn't help it. History repeated itself. It was first firmness in the pulpit, then offense, next fair scripture argument and personal appeal, followed by reconciliation, with the result that God and His Sabbath were honored. It was God's pathetic appeal with Jonah over again—"and also much cattle." Even a horse should rest on Sunday. The fullness of energy could thus be given to divine worship and to the complete enjoyment of a day, so different from all the other six days.