Congregationalism in the Court Suburb

THE REV. JOHN LAKE.

No account is given of the chapel opening; but in October, 1794, an invitation appears, in the name of "the trustees and subscribers," addressed to the Rev. John Lake, M.A., [17] requesting him to take "the pastoral charge of the congregation," to which, in the following month, an answer was returned accepting the charge, and expressing a hope that the people would receive the Word preached with meekness and affection, with freedom from prejudice, and with the simplicity of little children. "Carefully guard," he says, "against whatever may engender strife and division. Endeavour to keep the unity of the spirit in the bond of peace. Live in peace, and may the God of love and peace be with you." Mr. Lake, it is believed, was a Presbyterian clergyman, and on the 1st of March he preached two discourses suitable to the occasion, which was to unite "several constant and serious hearers at the new chapel" in "church communion," that they might enjoy "religious ordinances." The tone of the whole letter is devout and beautiful, and gives a favourable impression of the writer's character.

"On Sunday, March 8th, 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. The service was begun and concluded with prayer, singing, etc."

"March 30th. The Rev. Mr. Lake, who had accepted the pastoral office some months ago, removed with his family to Kensington."

"On Thursday, April 9th (notice having been given from the pulpit the preceding Lord's Day), Mr. Lake was set apart and admitted to the pastoral office in this Church, in the following manner: The Rev. Mr. Moore began with prayer and reading some suitable portions of Scripture; then singing; Dr. Hunter prayed; singing; the Rev. Mr. Smith preached a suitable and excellent sermon from Ezekiel iii. 17–21; then singing, after which Mr. Rutledge concluded with prayer and benediction. Several other ministers, besides those who engaged, were present. The reverend ministers and some of the principal heads of families afterwards dined together. The service at chapel was conducted to the general satisfaction of all present."

"On Friday, April 10th, in the evening, a sermon, preparatory to the administration of the Lord's Supper, was preached by the Rev. Mr. Love, from Exodus iii. 5. A meeting was afterwards held to consult about the choice of elders, when, after some deliberation, it was thought proper to postpone the choice to a future opportunity."

"On Sunday, April 12th, the members enjoyed the long wished for opportunity of joining as a Christian Church at the table of the Lord. The Lord's Supper was dispensed in the chapel for the first time by the Rev. Mr. Lake, in the following manner: After preaching a suitable discourse from 1 Corinthians xi. 26, and giving out a Psalm, he came from the pulpit to the communion table, where a linen cloth and the elements had been previously laid, the great pew, as well as three or four of the adjoining pews, were filled with communicants. After rehearsing the words of institution, with some useful remarks, Mr. Lake prayed what has been called the consecration prayer; then, with further address to the communicants, he distributed the elements of bread and wine. After which, during the singing of a hymn, he returned to the pulpit, gave an exhortation to those who had received, and concluded the whole with prayer, benediction, and a collection, as is usual on such occasions."

The record of that first communion is very interesting. I have seen the solemnization of the Holy Supper after different methods: at Rome, before the high altar of St. Peter's, amidst lights, flowers, and incense, with attendant cardinals, and all the pomp and splendour of a Roman court, and have there witnessed theatrical effects; in England, within the choir of a Protestant cathedral, I have beheld a bishop and his clergy administering the eucharist to kneeling worshippers, and have recognised in the scene much picturesque beauty. But I must say, that while reading the entry in the Kensington Church book, illuminated by my own memories of its communion Sundays during more than thirty years, I have before me a mode of administration, not only different from those just indicated, but in simplicity approaching, in my estimation, as near as possible to the Passover feast in the upper room at Jerusalem. It adds greatly to the interest of this unpretending record, to recall to mind contemporary events. The Church was formed, the minister was ordained, and the Lord's Supper was administered just at the period of "the Reign of Terror" in Paris and throughout France; and, I may add, a different reign of terror in London and Great Britain. The revolution storm had been breaking in wild fury over our continental neighbours. Blood had been poured out like water by a ferocious tribunal of madmen calling themselves patriots. In two months, out of seven thousand political prisoners, five hundred and twenty-seven had perished under the guillotine. Neither sex nor age, neither rank nor obscurity, neither wealth nor indigence had shielded the most innocent from vengeance. Exiles had swarmed over to England, and were hiding their poverty and shame in the country village, the English capital, and the Court suburb. Tales of change after change had reached our shores, and filled thousands of hearts with terror. English rulers of that day, terrified by what they heard, may be really said to have lost their heads, for they adopted such tyrannical measures for repressing sedition and treason, that Charles James Fox said in reference to the trials of Muir and Palmer in Scotland, that if the law enforced there should be brought into England, it would be high time for "him and his friends to settle their affairs and retire to some happier clime." It was just afterwards, and whilst order on the one side and freedom on the other were in jeopardy, that the humble fathers and founders of the Church at Kensington met to choose a pastor and to celebrate the Lord's Supper in their new fellowship. "God," says the forty-sixth Psalm, "is our refuge and strength, a very present help in trouble. Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. There is a river, the streams whereof shall make glad the city of God." As political storms roared around, the Kensington company enjoyed that Divine consolation.

The names of the first communicants are preserved, and in the course of the year 1795 eight others were added. In 1796 nine more, in 1797 five, and in 1798 three. One of the earliest members was a Mrs. Schmae whose husband was living when I went to reside in Kensington. He was a pious old man, full of faith, hope, and love; and when I visited him on his death bed, he told me he had been many years member of Dr. Steinkopf's Lutheran Church in the Savoy, and showed me a German Bible he valued, which was given to me by the family after his death.

The principal persons in the management of affairs at the earliest period were Messrs. Forsyth, Broadwood, and Grey, all Scotch Presbyterians. Mr. Broadwood was the famous pianoforte maker. Mr. Grey was a proprietor of the "Brompton Park Nursery," spoken of as famous for plants of all sorts, "which supply most of the nobility and gentry and gentlemen in England." John Evelyn visited the nursery in 1694, with Mr. Waller, who "was in admiration at the store of plants, and how well the nursery was cultivated."

Amongst early secular incidents connected with the chapel, was an attempt made on the part of the parish to include the building in the poor-rate assessment. This was in 1795. But the trustees resisted the imposition; and on the case being considered by the magistrates at Hicks Hall, they decided that the place being supported by voluntary contributions, could not be justly liable to the parish rate. Similar attempts were made afterwards, with a similar result.

In 1798 the general monthly prayer meeting of the London Missionary Society was held at Hornton Street, and the Rev. Dr. Haweis, it is stated in the Church book, preached from the text, "Awake, awake, put on strength, O arm of the Lord." [23a] The entry deserves special remark. Dr. Haweis was rector of Aldwinkle, in Northamptonshire, and an intimate friend of the Countess of Huntingdon. At that period a few Evangelical clergymen were accustomed to preach in Nonconformist pulpits. The famous John Berridge, rector of Everton, was of the number; and Fletcher of Madeley frequently ministered the word of life to Methodist congregations. Dr. Haweis delivered the first annual sermon on behalf of the London Missionary Society in Spafields chapel; and on previous occasions preached in places of worship belonging to the Countess's connection. Whether it was owing to that circumstance, I do not know, but as early as 1767 an unpleasantness arose, which raised a question as to whether he ought to retain his rectory; and the Rev. Martin Madan, of the Lock Hospital-who, by the way, is buried at Kensington-advised him to retain it, a piece of advice which, we are told, subjected Mr. Madan "to much obloquy." [23b] Preaching by clergymen in dissenting chapels was deemed an irregularity, but some bishops winked at it. Whether or not the practice be legal became a topic of inquiry a few years ago, and counsel's opinion was taken on the subject. My friend Dr. Stanley at that period expressed a wish to occupy Kensington pulpit before I resigned the pastorate, and an arrangement for the purpose was deferred in consequence of a controversy on the general subject, which arose at the time. Counsel's opinion proved unfavourable, and the matter dropped. But I may mention that the Rev. Samuel Minton, whilst still a Church of England incumbent, preached for me one Sunday evening not long before counsel gave the opinion to which reference has been made.

It is interesting to remember that Dr. Haweis was a warm friend to the London Missionary Society, and that after having offered four hundred pounds for sending the Gospel to Tahiti, he said: "For many years I have planned, prayed, and sought for an opening for a mission among the heathen. My dear Lady Huntingdon has concurred with me in attempting it." [24a] And again: "My former experience has convinced me that only by a general union of all denominations could a broad basis be laid for a mission." [24b]

That at so early a period of this history such a service should be held was an augury for good. It showed that the insignificant band of Christians worshipping in Hornton Street cherished sympathies so large that they swept over the world, and offered prayers that the proclamation of the Gospel might reach the ends of the earth. From the beginning the Kensington Church associated itself with the history of missionary trials and missionary success. Disaster at the antipodes sent a thrill of pain, and success there created a pulsation of joy amongst the obscure worshippers. Hearts mourned over the capture of the Duff, and in after years over the massacre of Tongataboo, the imprisonment and death of Smith in Demerara, the murder of John Williams on the beach of Eromanga, and the persecutions of early converts by the Queen of Madagascar. From time to time the countenances of worshippers have brightened on the arrival of good tidings from the South Seas, from India, from China, from Caffreland, from the West Indies. And I mention this because I believe that much of the prosperity enjoyed by Kensington Congregationalists is owing to their early and ever since continued co-operation in missionary work. The keynote of their zeal and joy was struck at that meeting which it is so gratifying to remember.

Mr. Lake's ministry at Kensington ceased in 1800 or 1801; and the only notice I have found of his subsequent history, is 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." [25]