Part 4

Mrs. Leifchild might well be proud of her husband; and here, in conclusion, let me repeat what I have said elsewhere: his sermons were constructed upon the principle of reaching a climax in the peroration. All prepared for that, and he used to lay down this maxim for pulpit oratory: “Begin low, proceed slow; rise higher, catch fire; be self-possessed when most impressed.” Though he produced wonderful effects at public meetings, the pulpit was his throne, where he ruled his audience with a kind of imperial sway. His skill in the introduction of religious topics into common conversation was very remarkable, and he abounded in anecdotes illustrative of scripture truth and spiritual experience. On his death bed he fancied himself entering within the everlasting doors, and exclaimed, “Why, don’t you hear it, those beautiful harps? You can’t all go in with me. I must go first; but keep close behind me, and open the gates wide, wide, wide for all.” On his tombstone are inscribed these words of his own: “I will creep as well as I can to Thy gates. I will die at Thy door. Yea, I will be found dead on the threshold of Thy mercy, with the ring of that door in my hand.” {55}

IV. THE FOURTH PASTORATE. _THE REV. ROBERT VAUGHAN_, _D.D._ 1825–1843.

DR. LEIFCHILD relinquished the pastorate in August, 1824. Dr. Vaughan received a “call” signed by about eighty members, and this he accepted in February, 1825. His acceptance is dated from Worcester. “It is not,” he says, “without being truly thankful for the many blessings which have accompanied my religious connection in this city that I yield to the influence of circumstances, which in my own view and that of the more judicious of my friends, fully warrant the step which I now take in freely stating my acceptance of your call. I do, however, wish you, my dear friends, to be fully aware that I have not dared to proceed thus far without confiding greatly in your deeper sympathies, and more fervent prayers in my behalf. The doctrines I have preached in your hearing will never I trust lose their prominence in my ministry. To my own heart they yield its best, its only stay, and to apply them as a balm of never-failing efficacy to your spirits is what I now propose as the one object of my life while continued as your pastor.”

Dr. Vaughan was not educated at any of our colleges, but studied under the Reverend William Thorp, of Bristol,—a man, the breadth of whose intellect might be said to be symbolized by the extraordinary portliness of his figure. As there was much nobility in his nature, he might, in that respect, be likened to a monarch of the forest,—with this additional and curious resemblance, that whereas a lion rejoices in having two cubs at a time, so the leonine Bristol pastor never had but two pupils under his care, and they came both at once—Robert Vaughan and John Jukes. The latter presided over John Bunyan’s Church at Bedford; and I have heard him and his friend at Kensington crack obvious jokes on their relationship to each other, and to their remarkable instructor. After entering on the ministry, Dr. Vaughan spent six years at Worcester in hard study, preparing himself for what he afterwards became. There he took an honourable position, but it could scarcely at first be augured that he would rise to be what he ultimately was.

He was intensely devoted to reading, especially in the historical department of literature, and of this he gave some presage as a boy when, at the age of twelve, he carried home triumphantly Raleigh’s “History of the World,” on the purchase of which he had invested a birthday gift. He largely overcame early defects in education; and by dint of extraordinary diligence, acquired large stores of historical learning. His tastes did not lie in the same direction as Dr. Leifchild’s, and he never became the popular preacher which his predecessor was; though on the platform, in depth of thought, range of argument, and sometimes brilliancy of illustration, he surpassed him. Every man in his own order. The one excelled in appeals to the head, the other in appeals to the heart. Each did a vast deal of good in the Great Master’s service.

The recognition, or “ordination,” as it is called, of the new pastor took place on the 5th of May, 1825. The Reverend Joseph Hughes, of Battersea, the Nonconformist Secretary of the British and Foreign Bible Society, and a friend of Leifchild—who wrote interesting memoirs of his life—opened the service with Scripture reading and prayers. Dr. Winter, of New Court, one of the leading city ministers, “stated the nature of a Gospel Church”; Dr. Waugh offered the ordination prayer, for which his wonderful “gift in prayer” eminently fitted him; Dr. Fletcher, of Stepney, “an eloquent man,” delivered the charge; and George Clayton preached to the people.

Kensington was considerably changed when the new pastor reached it. The suburb was much more populous than of yore. Streets and squares, terraces and crescents were rising and stretching here and there; but the town, as it was now called, remained compact. Beyond the turnpike road, then bordered by only single lines of houses, there spread out north and south a wide border country of market gardens and orchards; and my predecessor told me of his dreary walks in winter, from his residence on Notting Hill to Hornton Street Chapel. No good pavement, no gas-lighted lamps, existed then; and the wayfarer was left to pick his path as best he could on pitch dark evenings, across Campden Hill, helped only by a glimmering lantern carried in his hand.

Unfortunately the Kensington records supply scanty information respecting the Vaughan period,—the years between November, 1825, and November, 1832, being passed over without one single line; whilst before and after, secular concerns are the chief subjects of entry. Now the appointment of new managers, then the retirement of a secretary, next the letting of pews; and, as a variation, the erection of a tablet in the chapel to the memory of a departed hearer. These are the topics which occur on the pages of the old parchment-bound volume.

The “History of Kensington” supplies a list of the institutions existing in connection with Hornton Street just before the close of Dr. Leifchild’s ministry, and these continued in working order under Dr. Vaughan.

“A Benevolent Society, for visiting, instructing, and relieving the sick poor of all descriptions, at their own habitations, and which is at present chiefly conducted by ladies belonging to the congregation. A Tract Society, for the dispersion of religious tracts by the subscribers, to whom they are furnished at reduced prices. A Blanket Society, for the gratuitous distribution of blankets to the poor during the severity of the winter season. The Infants’ Friendly Society,—a female institution, which provides clothing and nourishment for poor women and their children during their confinement. An Auxiliary Missionary Society, to assist in the propagation of the Gospel in foreign parts, and which, by means of contributions of one penny per week (and upwards), raises the sum of nearly one hundred pounds per annum. Besides these, collections are made at the chapel for the Hoxton Academy; and every severe winter, on a smaller scale, to assist in relieving the poor of the parish.” {61}

The Auxiliary Missionary Society greatly increased its contributions under the new pastorate, and before Dr. Vaughan left they were, I believe, more than doubled. I remember attending a missionary meeting in Hornton Street, soon after I entered the ministry in 1832, when a large attendance in the chapel, a well-filled platform, and energetic speeches by the pastor in the chair and by others, bore ample witness to the missionary spirit which was reigning in the place. One family in particular, at a later period, was distinguished by zeal for the conversion of the heathen, and did perhaps more than any other to fan the flame of missionary benevolence. I allude to the Newtons, who—with their father, a deacon in the Church, and their mother, who was indeed “a mother in Israel”—held a foremost place, not only in this respect, but in other works of faith and labours of love. Being warmly attached to Dr. Vaughan, they all, parents and children, held up his hands and cheered his heart. One of Mr. Newton’s daughters, in my time, was married to the Rev. J. H. Budden, a valuable missionary at Mirzapore; and it was during Dr. Vaughan’s administration that this excellent man, then I think a member of the Church, had devoted himself to the London Missionary Society, of which, down to the present day, he has remained a distinguished agent. The young lady he married, and her sisters, were indefatigable as collectors for Foreign Missions; and I have often thought what a blessing it is for a congregation to have such helpers; not only because they themselves feed streams of holy Christian charity, but because by example and social influence they stimulate the usefulness of others. A sister of Mr. Budden’s, also connected with Kensington, became the wife of Mr. Birt, a missionary who laboured assiduously and successfully in South Africa; and it was a sad calamity for the Mission, and her family at home, when, in early life, she was killed by an accident, whilst travelling with her husband in a bullock wagon over an African wild.

The Tract Society mentioned in the list just now cited developed into a new form. The Christian Instruction Society came into existence, and was energetically taken up by Dr. Vaughan and his friends; meetings used to be regularly held, when the visitors attended to report their labours, and to receive small sums out of funds collected for relieving poor people in the neighbourhood.

The Sunday School also received large attention and support from the Newton family. I believe that all the members were in the schools, either as teachers or scholars; the mother being a model teacher, whose praise in the congregation, amongst some of the old members, has echoed down to this very day. Kensington furnishes many illustrations of that inspired saying, “The memory of the just is blessed.”

The Sunday School anniversary, at the end of March, was a high day. Just as the spring buds began to burst in the hedgerows which lined the opposite side of the road, crowds of youngsters, full of springtide hope and joy, were seen crowding within the doors to take part in the yearly festival. The boys occupied the gallery on one side, the girls filled the other. The little maidens on these occasions wore white caps, of which they were rather proud, but as they were often criticised, the practice of putting them on was entirely dropped about the year 1845. The singing of special hymns by childish voices was a constant accompaniment, and to many a great attraction.

Whilst these forms of usefulness went on in immediate connection with the Church, outside of it stood two institutes of a thoroughly catholic description—the British School and the Bible Society.

At the back of the old chapel were buildings occupied by the British School, where a large number of boys and girls were educated upon unsectarian principles. Church people and Dissenters united in their support, but the latter were foremost. Elementary education at that period was largely promoted by the voluntary efforts of the British and the National School Societies; the first of these rallying round it the ranks of Dissent, the second being a pillar of strength in the Established Church. The minister and deacons at Hornton Street took special interest in the Kensington British School.

The British and Foreign Bible Society had a large auxiliary for many years, comprehending a district which reached over both Westminster and the Court suburb. The annual meetings originally were held in the Haymarket, sometimes under the presidency of Royal Dukes, when, during the period of Dr. Leifchild’s ministry, he would be sure to be present, and make telling speeches in his own characteristic style. In the latter period of his pastorate, I believe, the district narrowed; certainly in Dr. Vaughan’s time the auxiliary had formed itself into distinct branches, and the Kensington one was wont to hold its own meetings. The King’s Arms, by the palace gates had an assembly room in which the friends of the Bible Society used to meet in Dr. Vaughan’s days, and there he did not fail by his sonorous eloquence impressively to commend the circulation of the Holy Scriptures throughout the world, as equally a Christian duty and a Christian privilege. On the platform, especially in later years, on denominational and patriotic questions, he often surpassed himself. The light from under his knitted brow, his compressed lips, his lordly bearing, his significant attitude and graceful gestures—something dramatic appeared in his oratory on such occasions—revealed much out of the ordinary way, and raised in listeners high expectations, which were rarely disappointed.

Dr. Vaughan spent more time at home than in visiting his people, not always to the satisfaction of the latter; but his profiting appeared unto all men, and his more intelligent hearers appreciated the results of his diligent study. He gradually rose into fame as an author, and his “Life of Wickliffe” won for him a high reputation. Other historical works, which it is needless to specify, made him still more widely known, and literary men honoured the Kensington pastor as an ornament to their profession. His authorship led to his London University professorship. History was his _forte_, and as Professor of Modern History in the new academical institute, he did good service. All these laurels served to attract thoughtful and cultivated people to Hornton Street. Inferior in numbers to many, the congregation, perhaps, in reference to the educated class, was inferior to none. Some of the aristocracy might now and then, during the latter part of his ministry, and afterwards, be seen within the humble walls. The Duchess of Sutherland and Lady Mary Fox were, I know, great admirers of the Doctor; and the former of these ladies—so queen-like in her appearance and manners—was once, I am told, present at a prayer meeting in the little Kensington schoolroom. The pastor was thankful to have opportunities of usefulness amongst people of rank, but he had no idea of flattering the great and seeking their patronage. I am quite sure from what I knew of him, and from conversation on the subject, he valued an occasional attendance of distinguished persons, much talked of at the time, only on account of the good he hoped to do them, not at all on account of any assistance they rendered, or any _éclat_ they conferred. Though of humble extraction, he was one of Nature’s nobility, without assumption or servility, he could bear himself well amongst the noblest of the land.

One word ought to be said about his son—a member of the Church, and whom I think I now see sitting in the table pew, with his intellectual face, and long raven locks, looking up with loving eyes to his parent and pastor. The Doctor was proud of his son, and well he might be. But thankfulness for such a treasure went beyond all pride. The youth won the praises of such men as Sir James Stephen and Charles Kingsley, and had he been spared he would have proved a great blessing to the Church of God. But his “sun went down whilst it was yet day,” and this bereavement proved the greatest trial and sorrow of the father’s life. The son resembled the father, not much in his mental habits, but very much in his pulpit appearance and manners. I remember an old deacon saying, after he had heard “Alfy,” as his father called him, preach for me after I came to Kensington, “He’s a chip of the old block.”

It was in the year 1843 that Dr. Vaughan received an invitation to become Principal of Lancashire Independent College. Immediately afterwards a special meeting of the Church was held, and it is thus reported in the records:—

“The letter of the Rev. Dr. Raffles, chairman of the committee, containing the invitation, was read, and reference was made by Dr. Vaughan to circumstances which seemed to make his continuance in Kensington desirable and important, and to others which went to give a strong claim to the call from Manchester. It was intimated in conclusion, that the meeting had been called, not for the purpose of giving expression, at that time, to any opinion on either side of the subject, but simply for the purpose of making the Church and communicants aware of the various considerations which it would be necessary carefully to weigh, in order to the formation of a wise and Christian judgment on the subject.”

It is natural that the Kensington people should be reluctant to part with such a pastor as they possessed; but, with a noble unselfishness worthy of imitation, they thought as much of the welfare of the Church at large as of their own. An extract from the letter they sent to him deserves insertion:—

“It would be to our honour, and it would afford us pleasure, to enumerate, as we could, other considerations connected with your character and attainments affecting the religious interests in this place, which might naturally induce us to urge you to continue among us; but we feel bound in this communication to deal faithfully as those who fear God, the God of Truth, and we must therefore acknowledge, dear sir, that while we are deeply pained at the possibility of your leaving us, we are conscious that you possess moral and intellectual qualities which eminently fit you to occupy the very important post selected for you by your brethren in the ministry; and as we value His blessing who alone can bless, we dare not, if we could, interpose to prevent your acceptance of that distinguished and honourable offer, if it shall appear to you to be the will of God that you should accept it.”

Soon after Dr. Vaughan had sent in his resignation, he wrote to me inviting an interview for the purpose of ascertaining whether there might be a likelihood of my leaving Windsor, where I had been happily “settled” for eleven years. I was taken by surprise, though I had before received intimations from brethren that it might be my duty to undertake a sphere of wider service than I then occupied. I could give no reply to Dr. Vaughan at the moment, but told him I must at once consult my Windsor friends. This may seem strange, but we had so much mutual affection and confidence, that I could trust to their disinterestedness, whilst they trusted to my attachment. The result was, after much anxious conference, and the advice of two eminent brethren who happened to be on a visit to Windsor, {68} that I consented to preach at Kensington, with a view to the pastorate. I had no desire to leave Windsor. Far from it. I longed to remain, if it were the will of God, and in that spirit prayed for direction. After preaching a few times, I received a cordial and unanimous invitation to Kensington, and the Windsor Church agreed to my acceptance of it with expressions of unabated affection, saying they knew I must leave them, and that if I went away to so short a distance, there seemed more chance of their seeing me often afterwards. The spirit manifested by the Society left and the Society joined was so beautiful, that I record the fact as expressive of my own gratitude, and as an example worthy of imitation. Before Dr. Vaughan went into Lancashire, steps had been taken with a view to this result, and within two months it was accomplished. Some may think this a hasty settlement; at all events it lasted for thirty-two years, with growing affection on both sides.

The following letter of acceptance was written on the 27th of July, 1843:—

“MY DEAR BRETHREN,—

“I do not think it desirable to delay any longer than is absolutely necessary a decided reply to the unanimous and affectionate invitation which you have sent me, to accept the pastoral office. It appears to me to be the path of duty to remove from my present charge to the Church at Kensington. Had I not been gradually prepared for this step, I do not think I could have found it in my heart thus to sever the tie which has pleasantly bound me for more than eleven years to my present people; but the way has been opened by degrees, and the hand of Providence has, I conceive, now placed me in a position, with regard to you, from which it would not be proper to retreat.

“Confiding in the sincerity of that approval and affection which you are pleased to express, and above all, looking up to the Fountain of all good, for His aid and blessing, I venture to advance, and accept your united call.

“The spirit of supplication which has marked your proceedings, in reference to this matter, gives me the strongest ground to hope that in this instance the voice of the Church is the voice of God. I am deeply sensible of the great responsibility I incur in accepting so important a charge, especially as the successor of one whose eminence in the Christian world might well provoke, in relation to myself, humiliating comparisons. But I rest on Him who can successfully employ the humblest instrumentality in His service. Let me hope that the spirit of prayer I have already referred to may continue, and that you will earnestly seek an enlarged effusion of Divine influence on my anticipated labours. The consciousness of many infirmities and imperfections compel me, at the very commencement of our new relationship, to implore that you will ever manifest toward me that candour and forbearance which I feel that I shall especially need.”

Before I pass on to the new pastorate, it should be stated, in reference to Dr. Vaughan’s ministry at Kensington, that for some little time before his removal to Lancashire, the Rev. N. Jennings, M.A., F.R.A.S., became associated with him as assistant minister, and in that capacity he rendered important service, especially in conducting Bible classes,—his instructions were highly appreciated by the youthful members of the congregation.

V. THE FIFTH PASTORATE. _THE REV. JOHN STOUGHTON_, _D.D._ 1843–1875.

THE new pastor felt his removal from Windsor very deeply; and on the first Sunday of his regular ministry in Kensington he was anything but himself—certainly by no means at home. He thought next day the people must have repented of their choice. Matters, however, mended afterwards, though a good while passed before he could accommodate himself to altered circumstances; but the kindness he everywhere met with gave him increasing encouragement.

A recognition service was held on October 31st, 1843, when his old friend and neighbour, Dr. Morison, delivered an introductory discourse; the late minister, Dr. Vaughan, gave the charge; and his predecessor, Dr. Leifchild, addressed the congregation. It was a pleasant circumstance that three successive pastors of the same Church shared in the solemn service; and but for uncontrollable hindrances, the predecessor of them all, Mr. Clayton, would have been present to assist. Dr. Vaughan’s charge was most impressive; and the allusion he made to himself and his successor, as thenceforth associated like fellow-workmen in the same edifice, was very striking from the manner in which it was put; and the listener was led to hope that if diligent, devout, and earnest, he would meet his friend in the world of light, when all results of faithful labour will be finally revealed.