Part 5

On reviewing the appearance of the neighbourhood, compared with what it was years before, changes were visible. Kensington had enlarged, the population had increased; still there were rural spaces between the Court suburb and the neighbouring localities; and people from Paddington, from Brompton, and from Knightsbridge took long country walks to their chosen place of worship. Hence pastoral visitation required much time and some toil; and many were the wanderings in unknown neighbourhoods, taken by the new minister in order to secure an acquaintance with his hearers.

The congregation had become large in the latter part of Dr. Vaughan’s time; and old families who had loved him did not transfer, but rather extended their attachment to the object of their recent choice. Without mentioning names, which would be invidious, there was _here_ an old gentleman who looked well after his pastor’s interests; _there_ an old lady with a large school, who did all she could to bring her pupils under the spiritual influence of the preacher they heard from week to week; and _elsewhere_ a family group outstretching helpful hands for all sorts of good works. The kindness, candour, and forbearance of all were wonderful; and if a few were not reconciled at first to the change which had happened, and naturally sighed at the loss they had sustained, they never evinced alienation, but gradually came to listen lovingly to the pulpit occupant, whom the Great Master, they believed, had sent amongst them. Many new attendants gradually sought sittings on the old spot; some of them long since entered a better world and a better Church, and others still remain, who kindly greet the retired shepherd whenever, happily for himself, he comes in their way.

It may be mentioned that Kensington, on many accounts, has long been a favourite place of residence for artists and literary men, and a few of these became some occasional, others regular hearers. Two Royal Academicians, and one of the editors of _Punch_, will be remembered by some who read these pages; and an eminent sculptor still remains faithful to his early ecclesiastical attachment. In later days the present President of the Institution of Civil Engineers {73} removed from the north to Kensington, and fully won the confidence and affection of his pastor; others, whom it would be boastful to mention, and some still spared for great usefulness, lightened the load of his cares and increased the sum of his enjoyments.

One most interesting fact should not be passed over. Kensington was remarkable for ladies’ boarding schools, and a number of the pupils attended Hornton Street chapel. Thus the pastor gathered round him a circle in which he took a very lively interest. Friendships were then formed which have since been the joy of his life; and in the evening of his days it is his privilege to regard several of them still with a fatherly affection, to which they faithfully respond.

Curious characters at different periods, it may be added would come into the vestry to have a little chat; a gentleman during the Crimean War gravely proposed to the preacher of peace a clever scheme for blowing up Sebastopol; and at another time one of clerical appearance repeated, with extraordinary rapidity, long passages out of the Greek Testament.

Immediately after the commencement of the new pastorate, important questions arose as to the administration of ecclesiastical affairs—indeed, as to the proper constitution of the Church. The narrative in this volume has shown that the congregation at Hornton Street was originally gathered by Presbyterians; and that though no definite form of polity was adopted, the method of proceedings followed somewhat the Presbyterian model. The institution of _elders_ was proposed, but not carried out; _managers_, whose office seems to have resembled somewhat that of elders, were at once appointed. For a long time they distinctly and frequently appear in the records of the Society. Moreover, at first mention is made of “communicants,” “members,” and “subscribers”, but the word “Church” occurs only now and then, until the appellation became established in Dr. Leifchild’s time. “Deacons,” too, are mentioned, but not in a way to indicate what were their distinct duties, and in what manner they were chosen. “Managers” continued to administer affairs all the way through; and such persons held office down to the termination of Dr. Vaughan’s ministry. The practice, when he left, was strictly congregational; but still the existence of “managers,” in distinction from deacons, lingered on,—the managers having chiefly to do with the collection of subscriptions and the support of the minister. When the new pastorate opened, it was thought time to put an end to what, on Congregational principles, is an anomaly, and to reduce the administrative power to the scriptural form of bishop and deacons. Hence the office of manager was abolished, and an election of new deacons followed. Those who had been called “managers” were now elected to the diaconate, and new men were added to the number. Altogether they now amounted to seven; their names being Messrs. Newton, James, Hine, Walker, Thurston, Tomlin, and Watson. To give additional importance to this new step in the Church’s history, it was thought desirable to have special services connected with it; therefore, first the pastor, at a special Church meeting, explained the nature of the office, as given in the New Testament, and next Dr. Tidman, at a week evening lecture, delivered an appropriate address to the newly-chosen officers. The Church now, in form as well as spirit, received a decidedly Congregational impress; and so it has continued ever since. From time to time new diaconal elections were held, as vacancies occurred; the ballot being adopted, though the names of suitable persons could be mentioned beforehand, the pastor and those already in office being allowed, not indeed to _dictate_, but to _suggest_ such as seemed most qualified for the office. The last-mentioned deacon on the list just given—Mr. Robert Watson, of Hammersmith—ought to be specially noticed, for he wrought a practical change in the conduct of Church business little appreciated at the time. Being a most conscientious, methodical, and business-like man, as well as a devout and earnest Christian, he, as secretary of the official staff, conducted everything in the most orderly manner. I have heard him say that Church business occupied the chief time of one of his clerks. The change he introduced into the minutes of proceedings is very striking. Whereas before, entries were vague and irregular, and no clue is afforded to determine when and how members were admitted; after Mr. Watson took office, Church meetings are reported from month to month, with the greatest regularity; and it can be seen at once who were received into communion, and what of a spiritual or secular kind transpired. He and his brethren revised the list of members every year, striking off with inexorable decision the names of such as had ceased to attend the Lord’s Supper. In March, 1848, it was made a standing rule, “That any member being absent from the Lord’s Table for six consecutive months without sufficient cause assigned, shall, after notice to the party and mention to the Church, be considered to have withdrawn from the communion of this Church.” It may be added, that a distinction was made between members in full communion—having a right to vote in the choice of “bishop and deacons,” and on other ecclesiastical questions—and persons only occasional communicants, not adopting Nonconformist opinions, though from spiritual sympathy wishing to unite with the Church at the Lord’s Table. Occasional communion often led the way to complete fellowship; the communicant, however, had to be elected at a Church meeting to a full share in ecclesiastical rights and privileges.

It may be mentioned further that young people, before they reached an age which would justify their giving a vote respecting Church affairs, were allowed to partake of the Lord’s Supper, their subsequent full admission to fellowship depending upon their election in the usual manner. That “manner” was in accordance with the usual practice in Congregational Churches half a century ago. A candidate first had an interview with the pastor; then he or she was proposed to the Church; one of the deacons _generally_, but not _always_, had conversation with the individual; and at the next Church meeting, after a report of eligibility, the election followed by a show of hands. {77}

That all particulars relating to the constitution of the Church may be disposed of at once, it remains to be remarked, that when a new trust deed of Church premises had to be made, instead of the Assembly’s Catechism being recognised as a standard of belief, a short general statement of evangelical doctrines was employed.

The year 1845 completed the first half century of the Church’s existence, and it was deemed fit that the jubilee should be celebrated by a special service. Accordingly,” a commemorative discourse” was delivered on the 13th of April by the pastor, and it appeared in print at the request of the congregation. Two passages may be introduced:—

“With devout gratitude it should be remembered that the past half century has been marked with peace. While some Churches have been torn with intestine strife, or wrecked by schisms, or reduced to a mere shadow by heartless formality, the communion of the faithful in this place has been a practical illustration of the Psalmist’s words, ‘Behold! how good and pleasant a thing it is for brethren to dwell together in unity;’ while at the same time they have exemplified the principle that progress is the law of spiritual existence in societies as well as in individuals. It has not been the peacefulness of death, but the peacefulness of life which has reigned over this spot; not the calmness of the stagnant pool, but the smooth and gentle flow of living waters; not the stillness of the rocky desert, where all is desolate and bare and cold, but the silence of the garden and the grove, where vitality gushes through many a channel, and proves its presence and power by abundance of foliage, flowers, and fruit.

“Every Church should be a kind of missionary station for its whole vicinity, a centre of exertion and influence telling on the surrounding sphere; a lighthouse built on a rock, lifting aloft the lamps of truth, warning, and invitation; or, rather, a floating light moving in the person of its members through the adjacent district, to illuminate the benighted, to guide the wanderer, and to save the soul from moral shipwreck. Happily, the obligation to exemplify an active Christianity is now acknowledged by our Churches in general; and an apparatus adapted to the evangelization of the bordering territory is held to be essential to their completeness. We feel the obligation ourselves, and, by the Divine blessing, we have much of the religious machinery of the day at work upon this spot. But still, does it not admit of question whether, as the advocates of a system which boasts of its untrammelled freedom of action, and its vigorous voluntary power; as those who believe that our cause, to use the words of Dr. Doddridge, is ‘the cause of evangelical piety’; as those, especially, who profess to be under everlasting and infinite obligation to Him from whom we have received our light and salvation;—I repeat, does it not admit of question, whether we are doing all that might be fairly expected of us, for the diffusion of the truths we so much value throughout the neighbourhood where we are located; whether our energies are put forth to the full for the extension of the cause in a place which numbers its 27,000 inhabitants, nearly four times the number of the population fifty years ago, when this chapel was built; whether we have provided all the means of Christian education we might and ought, especially for those of our neighbours who are lying around in vast masses, covered with the gloom of spiritual ignorance, and paralysed, to an awful degree, by moral insensibility? While there is much, very much, already done, which should encourage our hearts and fill us with gratitude, is there not much, very much, yet to be accomplished, to which Providence seems most urgently to bid us put an earnest, steady, persevering hand.”

Important consequences resulted from these hints. In May it was resolved, “That a special meeting of the Church should be convened, and that members should be informed that the deacons have considered it desirable that certain alterations should be made in order to provide increased accommodation.” Such a meeting was held, and it determined that the chapel should be enlarged by throwing the vestry and small schoolroom behind the pulpit wall, with the organ gallery, into the body of the building, so that a considerable number of additional sittings might be provided for the enlarged congregation. Such an alteration was effected, and the chapel was re-opened in October by Dr. Vaughan.

In connection with the chapel enlargement, additional accommodation was provided at the back of the premises for the British and Sunday schools. These alterations created an impetus, happily felt by people and pastor. Various kinds of work went on, two of which may be mentioned: first, the delivery of a course of lectures in the new schoolroom on “Christian Evidences,” which attracted large audiences from week to week; and next, the institution of a Bible class, including the whole of the week evening congregation, when expositions of Scripture were given by the pastor, followed by a list of questions. These questions were taken home, and the week after written replies were brought. In many instances the replies were of a very superior order, and the reading of the papers excited a very deep interest. The exercise proved a success, and the schoolroom was often crowded on these occasions.

The chapel, enlarged in 1845, became in 1847 too small to accommodate sufficiently the increased number of attendants, and to meet the spiritual wants of the neighbourhood. A select meeting in Hornton Street vestry speedily followed, to consider what, under the circumstances, ought to be attempted, and the result was a resolution to erect a new chapel at Bayswater, to which a portion of the Kensington congregation living in the Bayswater neighbourhood might remove. {81} This measure was advocated by the pastor as the right way of promoting the interest of Evangelical Congregationalism. To wait till bickerings arose, and diversions occurred in consequence, was truly mischievous. To “swarm” like bees, a goodly number removing to a new hive, that was a wise method, which God would be sure to bless. Mr. Walker, who lived at Bayswater, was anxious for a chapel there, and before the little party in the vestry separated, much more than £1,000 was promised. Soon the amount reached the sum of £1,700. A committee was formed for the fulfilment of the enterprise.

The year 1848 is memorable in the history of Europe. It will be remembered that just then the Continent shook with political convulsions from end to end; and in the month of April the inhabitants of London felt intense anxiety, owing to the Chartist demonstration on Kennington Common. The Sunday before that incident a considerable number of Hornton Street hearers consisted of gentlemen just sworn in as special constables; and the grave and earnest manner of all present was increased by the Rev. William Walford, who preached on the occasion, and referred to his own recollections of what took place in England when, from week to week, it heard of the Paris Reign of Terror. God, he said, had brought this country through a more terrible excitement then, and would still be a protector of those who trusted in Him. Thus amidst political storms the foundation of Horbury Chapel was laid, even as Hornton Street, more than half a century before, had been built when England felt the throes of the French Revolution.

The corner-stone of Horbury Chapel was laid by Sir Culling Eardley, August 30th, 1848. The new building was completed and opened in September, 1849. The Sunday before a sermon was preached at Kensington from the words, “_We be brethren_,” and the spirit of those words was embodied in all the proceedings which ensued.

About one hundred seat-holders left Hornton Street for Horbury; and about forty members, including two very influential deacons, Messrs. Newton and Walker, resigned, and migrated to the new settlement. They requested, in a letter dated October 29th, 1849, their dismissal in the following appropriate terms:—

“We, the undersigned members of the above communion, purposing to separate ourselves from it, in order to form a Church at Horbury Chapel, Notting Hill, of the same faith and order, affectionately request that the necessary dismissal may be granted to us for the purpose.

“While recognising the tie which for various periods has outwardly bound us together in Church fellowship,—we desire ever to continue attached to each other in the bonds of the Gospel, and would gratefully acknowledge the goodness of our heavenly Father in having so long vouchsafed to the Church at Hornton Street His presence and blessing—in supplying it with a succession of faithful pastors, in honouring the preaching of His Word by them, in creating a spirit of activity and desire for usefulness on the part of so many of our fellow-members, and in permitting love and union to prevail in our midst. We pray that these blessings may long be continued to you, and be realized by us in our new connection; that there may be speedily sent to us a pastor, a man after God’s own heart, who shall preach the Gospel fully and freely, deacons who shall purchase to themselves a good degree, and that we and our fellow-members, individually, as well as in our associated character, may be distinguished alike for our humility and piety, and for our activity and devotedness to the cause of Christ.”

It is interesting here to remember that, whilst the chapel was being built, the idea arose that the new and the old congregations might remain united under a common pastorate of two or three ministers, they interchanging pulpits with each other from week to week, the communicants in the two places at the same time forming together one organic Church. This would have been very gratifying to the Hornton Street pastor, and would have coincided with his views of primitive municipal Churches; but practical difficulties arose, and the scheme was abandoned. In lieu of it, however, the communicants at Kensington and Notting Hill resolved annually to partake of the Lord’s Supper together, a practice which has since been continued with hallowed and pleasant results.

If 1848 was a year of storms, 1851, when the first English Exhibition was opened, will ever be remembered as a year of peace. It seemed as though the millennium had dawned. “No more wars now,” thought many a sanguine spirit, soon to be undeceived in this respect; but the tranquillity and good-will amongst the hundreds of thousands who thronged to the Crystal Palace are undeniable, and the effect of it on the Kensington Independent congregation was manifest in crowded attendances and in animated services, for which the artistic wealth and the manifold associations of the great gathering furnished the pastor with manifold illustrations.

The rising tide of the Church at Kensington did not ebb when the Exhibition was over; and owing to this, in the year 1854, the friends found it necessary to consider whether they ought not to build a new and much larger place of worship for themselves and their neighbours. Promised subscriptions speedily opened the way to the execution of this enterprise; and in June, 1854, the pastor laid the first stone of the chapel in Allen Street. The chapel was opened in May, 1855, when the Rev. Thomas Binney preached in the morning, and the Hon. and Rev. Baptist Noel in the evening. On the following Sunday the opening services were continued, Dr. John Harris preaching in the morning, and the pastor in the evening. The Rev. William Brock closed the series on the following Tuesday evening.

The entire cost, including purchase of the land, was £8,748 9_s._ 6_d._, and the whole was paid for on the last Sunday in January, 1860, when public collections reached the amount of £365 10_s._ 2_d._,—being seven shillings more than was required.

In the autumn of 1856 the Church lost one of its most active deacons. Mr. Padgett (brother-in-law of the pastor), who had been formerly a deacon at Trevor Chapel, Brompton, died suddenly whilst travelling in Switzerland, and it became the pastor’s painful duty to preach the funeral sermon, just after his own return from a continental tour. The text selected was Amos v. 8: “Seek Him that maketh the seven stars and Orion, and turneth the shadow of death into the morning, and, maketh the day dark with night.”

A season of great anxiety occurred in the month of January, 1857, when the pastor received an invitation from New College to become Principal of that institution, upon the death of the lamented Dr. Harris. The intimate connection between the pastor and that college—he having taken an active part in the foundation of it, and having declined one of the professorships offered at that time—made him particularly anxious to ascertain the path of duty at this crisis. He informed the deacons of what had occurred, and sought their advice. He wished to decide, not according to any preconceived plan, but as it might appear on a comparison of claims, arising from the college on the one hand, and the Church on the other. The deacons returned the following answer:—

“Having this evening met to consider the important communication which you submitted to us last Tuesday, in reference to the invitation given to you to succeed the late Dr. Harris as Principal of New College, we have prayerfully, and with thoughtful earnestness, endeavoured to view the matter in all its bearings, and we thank you for the confidence implied in the fact of your having referred the matter to us.

“Although as deacons of the Church under your charge its interests naturally present themselves prominently before us, we have sought to avoid any selfish or contracted feelings in reference to that Church, and have desired to take an enlarged view of the interests of the Church of Christ as a whole. Our first attention has been given to the suggestion made by you as to the practicability of your retaining a limited connection with Kensington Chapel as minister while undertaking the principalship; and our feeling is that it could not be done with comfort to yourself or advantage to the Church.

“In considering the matter generally, the following points have occurred to us as deserving of serious attention:—

“1. The special claims of Kensington as a sphere of labour for an intelligent Christian minister.

“2. Your peculiar qualifications for representing the interests of Nonconformity in the neighbourhood.

“3. The peaceful and prosperous state of the Church under your charge.

“4. The claims of a confiding and affectionate people who, within the last two years, have manifested their attachment by erecting our present place of worship at a cost of several thousand pounds, of which a large amount still remains due.