[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.