by the Primitive Christians from the Evangelists and Apostles, to be divinely inspired and of divine authority; they believe in one God as revealed in the Scriptures as Father, Son, and Holy Spirit; in the fall of man; in the existence in man of “a fatal inclination to moral evil utterly incurable by human means;” in God, before the foundation of the world, designing the manifestation of his Son in the flesh for our salvation, to attain eternal salvation for us. They believe that the Holy Spirit is given to quicken and renew the soul of man; that all who will be saved were the objects of God’s electing and eternal love; in the perseverance of the Saints; in the perpetual obligation of baptism and the Lord’s Supper; in the coming of Christ to judge all flesh; that the righteous will receive life everlasting, and that the portion of the wicked will be everlasting punishment. As I have stated, such is a rough outline of the common belief in Congregational and Baptist Chapels. It is to be questioned, however, whether it would receive the unanimous assent and consent of Baptist and Congregational ministers.
As regards Church order and discipline, I may attempt the following summary, which I believe is as true of Baptist as of Congregational Churches.
A Church, according to them, is a society of believers meeting voluntarily together to observe religious ordinances; to promote mutual edification and holiness; to perpetuate and promulgate the Gospel in the world; and to advance the glory and worship of God through Jesus Christ. The New Testament exclusively is their authority for Church customs, and Christ is their only head; they elect their own officers, whether bishops or pastors, and deacons. They believe that no person should be received as members of Christian Churches but such as make a credible profession of Christianity; are living according to its precepts, and attest a willingness to be subject to its discipline. They believe that the power of a Christian is purely spiritual, and should in no way be corrupted by union with temporal or spiritual power.
In London there are 220 Congregational churches and 210 Baptist; some of the latter being very small, and the ministers illiterate and narrow-minded more than is usually the case. The Congregationalists are chiefly incorporated in a body known as the Congregational Union, which meets twice a year to deliberate; once in London, and once in such provincial city or town as shall previously have been resolved on.
In London the Congregationalists have two or three Colleges for educating young men for the work of the Ministry—the principal one being the New College, St. John’s Wood. This College is in connexion with the London University, where some of the students graduate. The Baptists also have a fine College in the Regent’s Park, the students of which also occasionally are in the class lists of the London University. But the real fact is that in all the Dissenting Colleges the men who take university honours are the exception, not the rule; the reason is the course extends over but four or five years—and so much of that time is devoted to theological study and pulpit preparation that there is not the time to attain to the high standard prescribed by the London University. The student has often had but an average middle-class education. He feels an impulse, or, as it is technically termed, “a call” to the Ministry. He has been found acceptable as a Sunday School teacher, or in other ways has demonstrated his ability and religious character and zeal. With the sanction of his Minister and the Church with which he is connected, he is sent to College, where he remains till his professional education is complete. Occasionally young men seek to enter the Ministry
with very humble views. Recently I heard of such a one. His pastor having indicated his doubt as to the possession of the requisite ability, the reply was: “Oh, sir, I know I never could be a learned man like you, but I thought I might make a hignorant Minister like Mr. ---,” naming a well-known and popular Minister of another denomination.
The Baptists have also their Baptist Union sitting in London, and occasionally in the Provinces. The first General (Arminian) Baptist Church is said to have been formed in London in 1607. The first Particular (Calvinistic) Church in 1616. I fancy that in some of the Baptist Bethels and Cave Adullams, an Antinomian, or, at any rate, a more decided Calvinism exists than prevails in the Independent Churches. As regards Church government, their ideas are the same. One necessity of this state of things is that their ministers must have some preaching ability, a thing which is quite an accident in the Church of England; another advantage is, that there are few pecuniary attractions to tempt men to undertake duties for which they are unqualified.
The leading bodies connected with Church work in London are as follows:—1. The Congregational
Chapel Building Society, of which the twentieth anniversary was held last year. We gather from the facts laid before the meeting that during the 21 years (including 1869) of the Society’s existence it has materially assisted in the erection or purchase of 87 chapels—representing a contribution from it in grants and free loans of 110,000l. towards an aggregate outlay of 360,000l., and providing (exclusive of intended galleries) nearly 80,000 sittings for adults. Dividing the 21 years of the Society’s history into three periods of seven years each, in the first period its list comprises 17 chapels, in the second 26, and in the third 44. The Society is at present engaged, with Mr. S. Morley, M.P., in the erection of 24 chapels, to each of which Mr. Morley contributes 500l., and the Society 500l., half of the last being free loans. The success of the Society is largely owing to its loan fund, now amounting to 11,006l. 19s., from which loans are made free of interest to committees engaged in the erection of chapels. This fund remains intact, and will be carefully preserved for the object. The grant fund is, however, just now nearly exhausted, while the liabilities of the Society on this account reach 2000l. Among other particulars, it may be stated that the Society has been instrumental in saving from extinction
the two metropolitan chapels of George Whitefield—Tottenham Court Road Chapel, and the Tabernacle, Moorfields. Indeed, with the exception of Spa Fields Chapel, the Countess of Huntingdon’s followers may be said to be absorbed in the Congregational body.