AMONG THE PRESBYTERIANS.
_At Colebrook Row_.
Innovations are the order of the day. New times and altered
circumstances require them. In Christian work they are imperatively
required. While the Church has folded its arms and slept, while people
have been lulled to ease and carelessness by the respectability of Church
life and the wealth of professors, while pastors and ecclesiastical
authorities have found satisfaction in the observance of ancient order
and in the routine of established work, all at once there comes to them a
cry that the heathen are outside of them, blaspheming the name they love,
ignorant of the Gospel tidings, perishing in their sin and crime and
misery at their very doors. John Wesley wrote how, in the latter end of
the year 1739, eight or ten persons came to him in London, who appeared
to be deeply convinced of sin, and earnestly groaning for redemption.
They desired that he would spend some time with them in prayer, and
advise them how to flee from the wrath to come. In our time the curtain
has been lifted up, and the devout and earnest Christianity of the day
has stood face to face with the unbelief which, by ignoring the existence
of a heavenly Father, and robbing humanity of its loftiest hopes and
deepest consolations, left the masses in our crowded cities to live and
die like brutes. The revelation has raised up in many quarters a feeling
that something more has to be done than has yet been done, that the
Church, to discharge its mission aright, needs a more earnest
consecration of the heart, a less formal _modus operandi_, a freer
utterance, a less stiff and starch and time-worn manifestation of
Christian life.
In accordance with this feeling, one Sunday evening there was a novel
service in the Presbyterian church, Colebrook Row, of which the Rev. J.
Thain Davidson is pastor. The night itself was one of the most
unfortunate that could have been selected for that or for any other
experiment. London people have a great, and, let me add, a natural
objection to wet weather. If it rains hard it offers them a good excuse
for stopping at home. They do not like to spoil their Sunday clothes,
and they have a great aversion to bronchial affections. In this respect
the Scotchman contrasts favourably with the Englishman. In such places
as Edinburgh or Glasgow the churches are as well attended in bad weather
as in fine. If it were so in London how many a pastor's heart would
rejoice! At Colebrook Row they are Presbyterians, and in England we
naturally presume Presbyterians to be Scotchmen--at any rate, this must
be the case as regards the attendance at Colebrook Row. On Sunday
evening the place was crammed. I did not see a seat anywhere to spare,
nor did I see a hearer who did not seem to take the deepest interest in
what was going on.
Well, and what was going on?--a thing I should think never seen in a
Presbyterian place of worship before. It appears that the services in
the Agricultural Hall just by have led to an increased demand for
religious agency in that district. Hundreds who attend no place of
worship have now been induced to do so. Hundreds who were careless about
religion have now become concerned. Hundreds who a short while ago would
have refused the gift of a tract, and would have shut their doors in the
face of a Christian visitor, are now ready to receive the one and to
listen to the _viva voce_ instruction of the other. Naturally, the
appeal is made to Mr. Davidson, but his own duties in connexion with his
church and congregation leave him no time to spare. A fund raised partly
by Mr. Davidson's own people, and partly by the liberality of a private
individual, has enabled the London City Mission to send an agent to
labour in connexion with the services at the Agricultural Hall. But,
after all, one man in such a multitude can do but little, and on Sunday
evening Mr. Davidson, instead of preaching a sermon, organized, as it
were, a public meeting,--yet not exactly a public meeting, for there was
no chairman, there was no rhetorical fireworks, no murmurs of
applause--the aim of which was to elicit Christian co-operation in
evangelistic work in that particular locality. Belonging to their
congregation there are some two hundred young men. How much can they do
if they have but the willing heart!
The service commenced in the usual manner by the singing of a hymn. Mr.
Davidson, who was in his pulpit and wore his gown, then offered up
prayer, leading up to what was to be the peculiarity of that evening's
service. He then delivered a short address explanatory of the
circumstances in which that meeting had been originated, and which had
led to the visit of the deputation who were to address them that night.
It had seemed to their evangelistic committee that an opportunity had
arisen in consequence of the services at the Agricultural Hall which
required the utmost efforts of Christian workers. The object of that
meeting was to excite to further effort. They were all too much inclined
to be supine, to be content with mere religious routine. There was a
need to break through spiritual monotony. They must endeavour to breathe
new life and energy and freshness. There was a fine field before them,
for London truly was, as it was often termed, the finest missionary field
in the world; even amidst the lowest of the low there was an encouraging
feeling existing. The masses felt that on the whole the Christians were
their best friends--those most ready to do them good temporally as well
as spiritually. Especially was it so in that particular district. The
Church was much to blame in that it had not been more ready to take
advantage of this feeling and to turn it to proper account. People had
often been driven away from places of worship. As an illustration, Mr.
Davidson said that in one of the churches in that locality a young man
entered and took his seat one Sunday evening. Presently the lady to whom
the pew belonged came in: she said to the young man, harshly, "This is my
pew, you have no business here." The young man took up his hat and
walked out, resolving never to enter a place of worship again. In a week
after, he was dead.
"In their various societies," continued Mr. Davidson, "there was ample
room for all; some were more fitted for one kind of work than another,
but they wanted workers of all kinds. There was a large amount of
Christian talents amongst them lying waste, and they were losers, no one
could say to how great an extent, through all eternity, in consequence.
When there was a cry of anguish from earth, Christ came; and now can we
refuse to utter the response, when there is a cry to the Church, 'Lord,
here am I; send me?' Help is needed, nor can the work be done without
human help." The reverend gentleman then called on Mr. Mathieson, the
banker of Lombard Street, who stood up in the table pew, and, after a
short prayer, proceeded to read a few verses from Matthew's Gospel,
describing how the multitude were fed in the wilderness with seven loaves
and a few small fishes. "In our time," said the speaker, "there was just
such a multitude exclaiming, 'Who will show us any good?' and in the
Scriptures we find rules for our guidance. We find our means of
usefulness in the inexhaustible love of our Saviour. No man could do any
good who did not feel that. Christ said, 'I have compassion on the
multitude.' What was compassion? Fellowship in suffering. And this is
required from us. It was in this the greater part of Christ's suffering
consisted. We may be ready to come to Christ, to have fellowship with
Him at this table; but the question is, Are we equally anxious to have
fellowship with Him in His suffering? It was the wonder-working power of
love by which Christ fed the multitude. The practical question, How many
loaves have ye? was one to be put to us. If our answer is, We have
scarce enough for ourselves; we have very little over, we must use that.
The manna that was not eaten at once became corrupt. We must realize the
fact that when we took God's vows upon us we became as much consecrated
to His service as any priest. Find out your gifts, learn not to be
impatient of results, and make the most of the opportunity God has given
you in so remarkable a manner to work in His service." Such was the
substance of Mr. Mathieson's address. Another hymn was sung, and then
Dr. A. P. Stuart, a medical man well known at the West-end, spoke briefly
yet energetically on the living Christ, and the constraining power of His
death and resurrection as the most powerful and only stimulus to
Christian zeal. The discourse was constructed on two passages in Paul's
Epistles to the Corinthians, in which he shows how the love of Christ was
the motive power, and how necessity was laid on Him in consequence to
preach the Gospel. "It was not alone," said the Doctor, "the living
Christ, but it was the fact that He died for sin, that supplied the
foundation of Christian effort. All we can do is far too little to show
forth His praise. What is wanted is life in the soul--a dead soul can do
nothing." The speaker then showed what a revival of religion had been
produced by personal conversation after sermons, and concluded with an
urgent appeal--an address of unusual earnestness. Then Mr. Davidson
closed the service in the usual way. The experiment was a bold one, but
none present could have regretted it. Why should not qualified laymen
give addresses in our chapels and churches on special occasions--on a
Sunday night? Is there a valid reason why they should not, or why
ministers should not thankfully accept their aid?
PARK CHURCH, HIGHBURY.
At the back of substantial and well-to-do Highbury Place, bounded by the
New River and the North London Railway, has sprung up of late years a
flourishing settlement of villas, single and semi-detached, known as
Highbury New Park. At one end of it there has been erected, at a cost of
somewhere about eleven thousand pounds, a very handsome place of worship
of white brick, ornamented with a very handsome spire. From an
inscription in front of it I learn that it is a United Presbyterian
Church, and that the pastor is the Rev. John Edmond, D.D. The Doctor
came from the north to London some few years ago to preach to a
congregation of Scotch men and women, meeting in Myddelton Hall,
Islington, whence they had to move, as the church increased in success
and influence and Christian zeal and power. Boswell, when introduced for
the first time to old Sam Johnson, admitted that he was a Scotchman, but
added, humbly and by way of apology, that indeed he could not help it.
"Sir," replied the Doctor, "that's what many of your countrymen cannot
help;" and, the writer would add, a good thing too, when we see what Dr.
Edmond is, and how he and his church labour to spread Christian truth
around.
Inside you are struck with the comfort and cheerful appearance of the
building. In form it is almost a square, and is remarkably light and
airy. The pews are all open and well cushioned. The pulpit is a
handsome platform. Underneath is the choir. The chapel is computed to
seat comfortably 1200, but that estimate is rather under than over the
mark. Underneath the chapel are rooms fitted up with every convenience
for week-evening lectures, for meetings of young men's mutual improvement
societies, for ladies' working parties, and the other organizations of an
active and flourishing church. I find here about 2000_l._ is annually
raised for religious purposes. The pastor has a salary of 700_l._ a
year. Attached to the place is a Young Men's Literary Institute, a Young
Men's Christian Fellowship Association, a Missionary Association, a
Psalmody Association, a Ladies' Working Association. In Highbury New
Park there are no poor people, and, consequently, there is no missionary
agency or Sunday-school in connexion with that district; but the church,
consisting of between four and five hundred members, is not idle nor
neglectful of its special privilege and duty. In the neighbouring Hoxton
there are many poor untaught, and for their souls the church in Highbury
cares. There a City missionary is employed, whose labours are not in
vain. They have organized a Mothers' Meeting, a Bible Class, Penny
Weekly Readings and Musical Entertainments, a Singing Class, and a Band
of Hope. Last year their missionary conducted 156 in-door and 21
out-of-door meetings, 2100 district visitations for Scripture reading,
&c., 500 district visitations to the sick and dying, besides the
distribution of a large number of religious tracts. In Harvey Street,
Hoxton, the church maintains a Sunday-school with an average attendance
of 160, a day-school not so numerous, a Sick Relief Society, and in
Albert Square another Sunday-school and a domestic servant class. Dr.
Edmond himself preaches twice on the Sunday, and once on a week-night.
He has a special service for servants on Sunday afternoons; on Fridays
and Saturdays he also holds Bible classes. On Sundays the service itself
is conducted very simply, much as it was in old-fashioned Dissenting
chapels before the introduction of chants and anthems. To the stranger
the principal novelty is the vast preponderance of young men in the
congregation, and the use of that somewhat inelegant version of the
Psalms compared with which, in Scotch--not English ears,
"Italian thrills are tame."
And now what further shall the writer say of Dr. Edmond? Personally he
does not come up to the English idea of a successor of one of the old
grand Presbyterians who died gladly for God and His covenant in troubled
times, and to whom, humanly speaking, as Mr. Froude has well shown,
England owes the civil and religious liberty she enjoys. Even with his
gown on he does not strike you as being a big man. His features are
small, and when he is reading or looking down his very dark eyebrows
completely shadow and eclipse his eyes. For his age he is very bald, but
his face is apparently that of a man of hardy constitution and active
out-door life. His voice is excellent, and every syllable he says can be
distinctly heard. He preaches apparently from notes, and as he goes on
his way rejoicing the fire burns; he leaves his desk, now retreating
behind, now walking a few steps on one side, and a smile lights up his
face as he talks of what the Gospel has done, and of the brighter
triumphs it has yet to achieve. At other times he comes forward,
reaching his right arm as far as he can over the desk, as if anxious to
individualize his appeal, and to force it home to every heart. As a
preacher he hammers at his text with true Scotch pertinacity, and will
not give it up till in the way of spiritual truth he has wrung from it
all it can be made to yield. There can be no question about his
orthodoxy, or his knowledge of Scripture, or of the firm foundations of
his faith, or of the ample preparation he makes for his Sunday services.
No hearer need go empty away from Park Church. It must be his own fault
exclusively if he does. The preacher understands his vocation, and to it
conscientiously devotes his every power.
The English have never taken kindly to Presbyterianism; the simplicity of
its worship, the sternness of its Calvinistic creed--that of the
Westminster Assembly of Divines--have repelled our English sympathies.
Of late it has put forth, and is still putting forth, growing strength.
There are about twenty Presbyterian churches in London, only two of
them--Dr. Cumming's being the principal--being connected with the State
Church of Scotland.
The Presbyterians are moving with the stream; they are beginning to
substitute "human hymns," as they are called, for the Psalms of David.
In one London chapel, at least, the organ has been introduced. In some
quarters doubts have been entertained as to the divine right of
Presbytery. There is amongst them a growing feeling of the impossibility
of spending the whole time of the Sabbath in "the public and private
exercises of God's worship, except so much as is taken up in works of
necessity and mercy." It is to be questioned whether the Catechism
definition of the duties of the State in relation to the Church is
maintained by London Presbyterians. "The civil magistrate hath
authority, and it is his duty, to take order that unity and peace be
preserved in the Church; that the truth of God be kept pure and entire;
that all blasphemies and heresies be suppressed, all corruptions and
abuses in worship and discipline prevented or reformed, and all the
ordinances of God duly settled, administered, and observed. For the
better effecting whereof he hath power to call synods, to be present at
them, and to provide that whatsoever is transacted in them be according
to the mind of God." The Calvinism of the moderns is not the Calvinism
of the Westminster Assembly, and yet every clergyman at his ordination
declares that "he sincerely owns and believes the whole doctrine
contained in the Confession of Faith to be founded upon the Word of God;
acknowledges it as the Confession of his Faith; that he will firmly and
constantly adhere to it; and that he disowns all doctrines, tenets, and
opinions whatsoever contrary to and inconsistent with the Confession."
Holy Willie's prayer--
"O Thou wha in the heavens dost dwell,
Wha, as it pleases best thysel',
Sends ane to heaven and ten to hell,
A' for Thy glory,
And no for onie guid or ill
They've done afore Thee"--
whatever it was in Burns's time, is a caricature of Presbyterianism as it
exists in London in our day.