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.