Part 1

Transcribed from the 1893 Hodder and Stoughton edition by David Price, email [email protected]

[Picture: Book cover]

“_Great men have been among us_; _hands that penned_, _And tongues that uttered wisdom_.”

[Picture: Kensington Chapel. From Photo. by Mr. S. Davie]

A CENTURY OF CHRISTIAN SERVICE

_KENSINGTON CONGREGATIONAL CHURCH_ 1793–1893

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BY C. SILVESTER HORNE, M.A. MINISTER OF KENSINGTON CHAPEL

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_WITH FOURTEEN ILLUSTRATIONS_

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London HODDER AND STOUGHTON 27 PATERNOSTER ROW

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MDCCCXCIII

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_Hazell_, _Watson_, _& Viney_, _Ld._, _Printers_, _London and Aylesbury_.

PREFACE

IN placing this volume in the hands of his congregation, as a memorial of the centenary of Kensington Chapel, the writer has one or two words to say to them. They will easily see that there is here no attempt to supersede Dr. Stoughton’s excellent and well-known history of our Church, entitled “Congregationalism in the Court Suburb.” For all detail of our work, as well as for most delightful reminiscences of the ministers who laboured here, they are referred to Dr. Stoughton’s book. The letterpress of this little book is an introduction to the pictures it contains, and it is an attempt to trace the rise and progress of the _Church_, rather than to dwell on the interesting features of individual ministries. This has, as the writer feels, limited the interest of the book somewhat; but he relies largely on the illustrations to commend it to those who have some sympathy with the Church whose doings it briefly chronicles. He has only to add that his best thanks are due to Mr. Sidney Davie, who has given him valued assistance in the reproduction of the photographs; and to Mr. Edward Spicer for very much co-operation in bringing out this memorial volume. But especially is he indebted to the “member of the congregation,” whose name he may not mention, who so kindly wrote the notice of the three and a half years of the present ministry.

KENSINGTON, _April_, 1893.

CONTENTS

PAGE PREFACE 7 I. FORMING THE CHURCH 11 II. CONSOLIDATION: THE FIRST MINISTRY 29 III. A BRIEF MINISTRY.—REV. JOHN CLAYTON 43 IV. SIXTEEN YEARS OF SPIRITUAL PROGRESS.—REV. JOHN 53 LEIFCHILD V. PROSPERITY UNDER DR. VAUGHAN 67 VI. ENLARGING OUR BORDERS.—REV. DR. STOUGHTON 81 VII. A GRACIOUS MINISTRY.—DR. RALEIGH 101 VIII. PLANTING A NEW CHURCH.—REV. C. B. SYMES 115 IX. A NOTABLE INTERVAL.—REV. EDWARD WHITE 131 X. “TO BE CONTINUED.”—MR. HORNE 143 XI. EPILOGUE 153

LIST OF ILLUSTRATIONS

KENSINGTON CHAPEL _Frontispiece_ PAGE HORNTON STREET CHAPEL 14 THE FIRST COMMUNION CUPS 39 PORTRAIT OF REV. JOHN CLAYTON 46 PORTRAIT OF REV. DR. JOHN LEIFCHILD 56 PORTRAIT OF REV. DR. ROBERT VAUGHAN 70 PORTRAIT OF REV. DR. JOHN STOUGHTON 84 HORBURY CHAPEL, NOTTING HILL 93 PORTRAIT OF REV. DR. ALEXANDER RALEIGH 104 PORTRAIT OF REV. COLMER B. SYMES 118 WEST KENSINGTON CONGREGATIONAL CHURCH 125 PORTRAIT OF REV. EDWARD WHITE 134 PORTRAIT OF REV. C. SILVESTER HORNE 146 KENSINGTON CHAPEL (INTERIOR) 154

I—FORMING THE CHURCH

[Picture: Hornton Street Chapel. From Photo. by Mr. S. Davie]

THERE is but little of the romance of history associated with the story of the Nonconformity of the last hundred years. The Free Churches that arose in England a century ago began with all the advantages of toleration. Their members were not objects of persecution, and the chapels that formed their local habitations had no longer to be built in obscure courts that testified to the unpopularity, and possibly the irregularity, of their existence. Churches that have such an inheritance as ours lose, no doubt, much of the stimulus which those enjoy that have great traditions of heroism and fidelity through stern seasons of suffering for conscience’ sake. In the absence of such stirring pages from our history, we may well be thankful that so much remains which we may regard with especial gratitude to God, in the consistently true and honourable service rendered to the cause of Christ through four generations by the ministers and members of our Church. The story of Kensington Chapel for the hundred years of its history has been that of a succession of able and devoted ministers, supported by a Church of consecrated men and women, who have not unworthily represented the best traditions of the Nonconformity of the last century. Neither has the atmosphere of the Court suburb injuriously affected the definite and resolute Dissenting attitude of the community. The first document issued by the founders of the Church contained an explicit avowal that they were “Dissenters from the established mode of worship in this country”; and any subsequent movement of thought has only been toward a clearer apprehension of those great positive beliefs which form the permanent _raison d’être_ of a Congregational Church. Mr. Faulkner, whose history of old Kensington is full of interesting information, is a good Church and State man, and quite above suspicion as to the orthodoxy of his opinions; but he bears testimony to the Independents that we are “a sect, the most respectable, and usually considered the most enlightened among Protestant Dissenters.” Probably this was not committing himself to much in Mr. Faulkner’s opinion: and possibly some may be found who think that our special temptation has lain in the direction of our respectability; but we must accept, with all the graciousness of which we are capable, this tribute to the fact that our founders honourably sustained the traditions of our denomination. And what is equally remarkable, they succeeded in informing even an outsider like Mr. Faulkner of their primary contention—surely no small achievement!—for he writes of us: “They are amenable as a religious society only to the jurisdiction of Christ.” In other respects also he does no injustice to the Independent position.

Of the Kensington of 1793 I need not say much; for most of those who read this little book will be quite familiar with the astonishing change that has come over this locality since then. We like to recall the fields and woods through which the first seat-holders of Hornton Street Chapel walked to worship on the Sunday, even though the thought suggests melancholy reflections on our own loss in this respect. We are more content to have a century of time between ourselves and the footpads who infested the road that led to London. It appears that in 1820, when Mr. Faulkner was completing his history, a new church had been erected in Marylebone; and we are congratulated on the fact, because the joint parishes of Kensington and Paddington contain as many as twelve thousand people! And as for some years previous the great increase in the population had been causing considerable anxiety, and even alarm, we may easily estimate the paucity of the population of Kensington in 1793.

The year of our origin is famous in history as the French Revolution year. We cannot forget to what gloomy forebodings, as to the future of religion, that momentous event gave rise. It is not of course anything heroic, but it is not without its sublime side, that amid the wild and violent prophesyings of that time, the founders of this Church sat quietly down to discuss plans and estimates for erecting a meeting-house for those to worship in who, as they believed, would still desire to seek the Lord, when all the “fool-fury of the Seine” was remembered only with horror and pity. Theirs was a sound, substantial faith that was not frightened by chimeras, nor even dismayed by actual portents as alarming as the French Revolution. When a State has thrown over its Church with such violence as was used in France, it was surely something to belong to a Church that asked nothing, and expected nothing, from the State, except freedom to do its work unpatronised and unmolested.

While March, 1793, is the date of the first public document introducing the new church to the inhabitants of Kensington, it is quite clear that a quiet and effective spiritual work had been proceeding in a very simple way for some time previous to the erection of Hornton Street Chapel. This work was largely due to Mr. Saunders, the “body coachman” of George III., who was in the habit of providing His Majesty with religious tracts, and who had now retired to Kensington, where he was apparently the guiding spirit of a small conventicle “in a very humble dwelling.” In such apostolic simplicity the Church began, and in course of time there was a sufficient nucleus of members and sympathisers with the freer methods of worship of the Dissenters, as to justify the issuing of the following most significant appeal, which stands as the beginning of the Church records, but has no date attached:—

“To the friends of Religious Liberty, Sincere Christianity, and of Benevolent dispositions, etc.,—

“We the Undersigned, of Whom, some have been educated in the principles of the Established Church of Scotland, and Others in that Class of dissenters in England, whose principles, Opinions and Faith, is the most generally Consonant To, and founded on the Word of God, as Revealed in the Scriptures of the Old and New Testament, and of These Essential Doctrines of Christianity as Professed by both the National Churches of England and Scotland;—Being therefore dissenters from the Established Mode of Worship in this Country, and being situated at a great distance from any place of Worship Agreable to the dictates of our Consciences, We, from pure Motives of Religion and Piety Alone, for conveniancy to Ourselves and Familys, and to Others who may be like-minded with Us in Matters of Religion, Do Propose, Under the favour and Blessing of divine Providence, to Erect and Build a Temple for the Worship of Almighty God, in the Parish of Kensington, and County of Middlesex.

“We Profess Our Religious Opinions to be, According to the Rites and forms of Worship, as well as of the Doctrines, and Discipline Agreed Upon in the Confession of Faith, by the Assembly of Divines at Westminster, (So far as the Circumstances of our Situation will admit of,) we wish to follow Their Soundness of Faith, Purity and Simplicity of Worship, As far as we judge them founded on the Word of God, and Agreable to the Standard of Truth, Contained in the Holy Scriptures; The Alone Unerring Guide of Faith and Manners;

“We therefore invite the Serious Christian, The friends and lovers of Gospel Truths, to join with us in this good Undertaking, To promote the Glory of God, The interests of true Religion, and The Eternal Happiness of Ourselves and fellow Christians, Having nothing in View, but to forward the Attainment of These Great Objects, We leave the Briers, and Thorny Fields of disputation and false Philosophy, of factious politicks, and Jarring interests of Ambitious Men, ‘That we may lead quiet and peacable lives in all Godliness and honesty,’ as Commanded 1 Tim. ii. 1, 2.”

Closely following this, apparently, was a somewhat similar appeal, dated March, 1793, which shows, however, that the “friends of religious liberty, sincere Christianity, and of benevolent dispositions” had sufficiently responded to the first appeal to justify very practical measures being taken. The second document reads as follows:—

“KENSINGTON. _March_. 1793.

“To the Friends of Christianity and Religious Liberty,—

“We the Undersigned having been educated in the Religious principles of protestant Dissenters, Do from Motives of Religion and Piety, for Conveniancy to Ourselves and families, and to Others who may be like Minded with us in Matters of Religion, being likewise Solicited by Many Serious, Welldisposed Christians, and depending on the blessing of divine Providence, With the Mild Government of this Country, have resolved to erect a Chapel for the Worship of Almighty God in the Parish of Kensington,

“For this purpose we have taken a Suitable Piece of Ground on a long Lease, and Engaged to Erect, and Compleat a Building, Estimated at Upwards of £900, Which Work is Already began and now carrying on, We are therefore induced to Solicit the Aid and Assistance of all Liberal Minded, and Benevolent Christians, to enable us to finish and Compleat So Good an Undertaking, hoping that we shall thereby promote the Glory of God, and the Interests of true Religion and Vertue, Having Nothing in View but to forward the Attainment of these great Objects,

“All Voluntary Gifts and Contributions, from Societies or Individuals, Which are hereby humbly solicited, will be thankfully received, and gratefully acknowledged by,

JOHN BROADWOOD, JAMES MACINTOSH, JAMES GRAY, WILLIAM FORSYTH,

_Trustees_.”

Estimates even in those days were liable to be exceeded, so that we are not surprised to find that “upwards of £900” meant, in plain figures, £2000, for which sum Robert Saunderson contracted with John Broadwood and the other trustees to erect Hornton Street Chapel and buildings. It is a matter worthy of note that one whose name was destined to receive such world-wide renown, as the founder of the great firm of Broadwood & Sons, manufacturers of pianos, should have been one of the founders of this Christian Church. He is described as “a Harpsichord Maker,” and was evidently of great service to the society, not only in the preliminary business arrangements, but subsequently in introducing the first organ and developing the musical service. But with the work of building well in hand, we may regard the new Church as fairly launched, and reserve our story of its opening history for the next chapter.

II—CONSOLIDATION: THE FIRST MINISTRY

IT is interesting to notice that the positive principles uniting the first members of the society were as yet very indefinite. They had clearly not formulated in their own minds any very distinct doctrine of the Church. They assembled together because they had a preference for the freer form of service of Nonconformity, and wished to worship God after the manner most consonant with their own feelings. There were associated in the congregation Dissenters of many varieties of thought, and, no doubt, of differing degrees of Dissent. It was a matter of indifference to them what might be the denominational preferences of their minister. The first invitation was sent forth by the “trustees and subscribers,” and was addressed to the Rev. John Lake, M.A., of whose views as to Church Government we know nothing, but have some reason to suppose he was a Presbyterian. This lack of any positive basis of Church fellowship was a somewhat serious obstacle to the spiritual progress of the community; and, indeed, the early records of the Church are a most instructive commentary on the necessity of trying to realise the Scriptural conception. The purely business aspect of their undertaking was for some years the most prominent one. The members of the society did not meet on a purely spiritual basis: and very imperfectly realised that the great mission of the Church was not accomplished by the provision of opportunities for their particular form of worship. Hence we are not surprised that some of the first ministers were often pained by the commercial spirit that at times prevailed in the deliberations of those responsible for carrying on the work.

With the same simplicity and modesty that had characterised the initiation of the work, the chapel was apparently opened with little or no ceremony, or blowing of trumpets. Not a reference do the minutes contain to any inauguration meeting. Notice was sent to “the Right Reverend Father in God, Beilby, by Divine Providence Lord Bishop of London,” informing him that the Chapel had been erected as a place of worship for Dissenters, and requesting him to register it in his registry, “pursuant to the Act of Toleration.” Comfortable in the possession of his lordship’s nominal consent, and august episcopal sanction, the society proceeded to approach the Rev. John Neal Lake, M.A., at that time resident at Walthamstow, with a view to inducing him to undertake the ministry at Kensington. Some sixty names were attached to the invitation; and, in an admirably-worded reply, Mr. Lake accepted the position in November, 1794.

With a pastor of their choice happily settled among them, the time for entering into a closer and more spiritual bond had clearly come. The tie of a subscription to the new building was not a sufficient one for a community that was organised for the purpose of extending the kingdom of God: and hence we are fully prepared for the very simple and beautiful service held on March 8th, 1795, when “a special meeting was held at the Chapel in the afternoon of as many as were desirous of joining as members and communicants at the Lord’s Table, when Mr. Lake attended and entered into religious conversation with those present, to whom he also delivered a suitable exhortation.” To those who feel the supreme importance of the Church, as distinguished from either the outward building or the particular minister, this is a memorable record. This building of the living stones into a Church of Jesus Christ is far more significant than the erection of a chapel. And this warm-hearted brotherhood of Christian men and women has continued in the faith and service of Christ, in unbroken succession, for a hundred years. The first Communion service was evidently a very solemn and impressive time. Even the minutes of the Church book lose the atmosphere of formality. We learn how Mr. Lake descended from the pulpit to the Communion table, where “a linen cloth and elements” had been previously laid; {36} how the “great pew” and the adjoining pews were filled with communicants; how, after the distribution of the elements, Mr. Lake returned to the pulpit and delivered an exhortation. “Upon the whole, it was a good day to many present, and, it is to be hoped, a day to be remembered,” writes the Secretary, and proceeds to record the names and addresses of the “occasional communicants” who were present.

[Picture: The First Communion Cups. From Photo. by Mr. S. Davie]

Whether our good friend, the Secretary, exhausted himself with this description, or became less industrious than formerly, we cannot say. Possibly the unexciting but important work of the infant community seemed to him to require not even the very qualified notoriety of a minute-book. Certain it is that until May, 1798, there is but little recorded; and then “another hand” writes a short account of the monthly prayer meeting of the London Missionary Society, which, we are informed, was instituted “for the purpose of sending Christian missionaries to Otaheité, Africa, and other distant places.” This prayer meeting was held “by rotation” at Kensington, and marks the beginning of the missionary interest of Kensington Chapel. Mr. Faulkner, in his notice of us, says that an auxiliary missionary society was connected with the chapel, “which, by means of contributions of one penny per week, raises the sum of nearly one hundred pounds per annum.” This excellent systematic organisation of missionary interest, enlisting the rich and poor alike in the work by means of a modest and regular subscription, was a very satisfactory application of the business traditions of the Church to the problem of increasing the offerings for missionary enterprise. Possibly, after the lapse of nearly a hundred years, there are some who might find it a helpful and valuable thing to themselves and others to revive an old tradition.

There is no account given in the minutes of Mr. Lake’s resignation, but our friend Mr. Faulkner assures us, with no doubt some inward satisfaction to himself, that he at length quitted “the Dissenting interest for a curacy in the Established Church, where he sustained a respectable and useful character to the day of his death.” It would be idle to pay even the tribute of a regret to this secession of ninety years ago. And it must be clear to all that one with Episcopal leanings was not the person needed to lead the people in the complete consolidation of a Congregational Church. Mr. Lake’s resignation prepared the way for a sounder and healthier development of Church life and government.

III—A BRIEF MINISTRY—REV. JOHN CLAYTON

[Picture: Rev. John Clayton]