WELLINGTON PULPITS.

New Zealand Mail, Issue 848, 1 June 1888, Page 1

WELLINGTON PULPITS.

[By Syntyche.]

No. 10 — Congregational Church, Bowen-stbjeet.

If it is allowable to make a parallel , between a religion and a political form of government, it is safe to say that Congregationalism is the most democratic of all modern religious sects. In the Congregational denomination there is about the highest form of true republicanism in the fact of its thorough independence. It was no doubt due to this spirit of independence that this sect has made such progress during the two past centuries. This denomination was spoken of in the days of Queen Elizabeth, when Sir Walter Raleigh in the House of Commons made a speech in 1592 on the subject of a law to transport the “ Browuists,” as they were then offensively and untruly named. The title of “Independents” now frequently applied to this denomination, is supposed to have originated in the incidental use of the word in an apology addressed in Latin and English to the British and Continental Universities about the year 1604. But the early maintainers of this form of church government were careful to repudiate certain inferences which might be drawn from the word. “We do profess dependence,” said one of them, “upon 'magistrates for protection and civil government; dependence upon'Christ and His word for the sovereign government, and rule of our administrations ; dependence upon the counsels of other churches and synods, when our own variance or ignorance may stand in need of such help from them.” The independence claimed was only the right of every individual church to administer its own affairs, free from the control or authoritative jurisdiction of other churches —a right compatible, it was asserted and is still asserted, with union for the promotion of common ends, and with fraternal aid and counsel in cases of variance or other difficulties. The form of church government is thus r—lt is based upon three ideas, the right of each individual to take part in the government of the community ; the autonomy of the local church ; and its independence of all extreme ecclesiastical authority. While complete in itself, the local church may voluntarily unite with other churches for consultation and advice, but no resolution of any such union binds' the individual church without its own consent. This denomination in Great Britain supports fifteen training colleges for about 500 students, for the ministry. It has also a general union of all the churches called the Congregational Union of England and Wales, which celebrated its jubilee in 1881, when a sum of L 400,000 was raised as a fund for church extension, the payment of church debts, and missionary purposes. The Church also has in London a Memorial Hall, in Farringdon-street, E.C., of which the Rev Mr Hannay is chairman for the present year, and Mr J. Spicer has lately been elected chairman of the Union for the year 1889. In the British Isles there are at present 4645 Congregational Churches, with about 2800 recognised ministers, in addition to 300 evangelists. During the past year the Union has raised L 12,635 for the Outcast London Fund alone. The total income. of the Union during the past year was L43SO, and the expenditure L 4055. There is a sum of about L 26,000 spent annually by the Union for Home missions, and upward of L 1,000,000 for foreign missions, philanthropic purposes, and general church extension. The Church has an extensive collection of literature, and publishes amongst other works the Congregational Review (monthly), of which the editor is the Rev J. Guinness Rogers, B.A. The Congregational denomination has always drawn within its fold some of the most' eloquent preachers and writers of the day. It has been my privilege to hear and know such men as the Rev John Angel James, the earnest, quaint, and almost puritanical minister of Carr’s Lane Chapel, Birmingham. Then his worthy successor, the present minister. Dr Robert William Dale, a brilliant orator, a pound scholar, a forcible writer, and a sincere Christian, a former editor of the Congregationalism, and author of those standard works “The Atonement,” “Laws of Christ for Common Life,” etc. Then I have listened many a time and oft to the stately Rev Newman Hall, when he preached in good old Rowland Hill s Chapel in the Blackfriars-road, and since in his splendid building in the Westminster Bridge-road. His sermons are pitomes of erudition. As an author he

will ever be remembered by that popular evangelical tract “Come to Jesus,” a tract read by millions. Then I have sat under the learned Dr Joseph Parker, who by his oratory and brilliance of declamation, combined with extraordinary open-spokenness,. of mind and catholicity of ideas, draws immense congregations to the City Temple in London.. He, too, is an author of works read over the whole world. His name will carry fame as the writer of “An Inner. Life of Christ,” “EcceDeus,” “The People’s Bible.” Such standard men as these I have quoted, with many others of a like calibre, have raised the Congregational denomination high in the estimation of the religious-world for piety, learning and energy. In America this body is very strong, and magnificent churches are built at great expense in all the leading cities. One of the most prominent men I have listened to in that country is the eccentric Rev J. do Witt Talmage, one of the boldest and most original speakers it has ever been my lot to listen to.

The Congregationalists in Wellington have a long history in the religious life of this city. The first congregation met in Thorndon, in May, 1842 and in 1845 : the first place of worship was erected in Murphy-street. Then, in IS4B, a wooden building was built in Woodward-street. For the next seventeen years the denomination was presided over by the late Jonas Woodward, to whose memory a tablet is placed in the new church lately opened. Succeeding him came the Rev H. W. Scott, and four years later the Rev Mr Fell. The present minister, the Rev Dr (West, took charge in 1871For some years the congregation have worshipped in a building on _ the Terrace, but lately a feeling has existed that a more commodious church was required. A new one has been built, and was formally opened on Friday evening. A description of the building appears elsewhere. Last Sunday, being the first Sunday services held, in the new church, was the occasion of my first visit. Upon entering one is struck by the “snugness” suggested by the admirable way in which the church has been planned. It is essentially a “chapel of ease,” mainly in its breadth being greater, apparently, than its length—a great desideratum when the attention of the . congregation is directed closely to every word which may fall from a preacher’s lips. .There is an air of comfort in the broad seats, with the backs ’ at a most convenient angle. The windowing too is most appropriate. The light is softly filtered through mild lavender and blue-tinted glass, relieved here and there with, touches-of vivid ruby, toning down the garish • light of the sun at morning service, and it is a welcome relief from the cold, prison-like white-frosted windows, which disfigure so many of our places of worship. The open woodwork of the roof, with a trace of the Elizabethan period about it, will, when the softening finger of Father Time has mellowed it into a richer tint, have a very liappy effect. The eye meets -with a warm salmon tint on some of the walls, but the background of the platform or rostrum is harsh and hard in its color, and detractive on account of its inharmonic tone. Ic is too glaring, and will be- somewhat painful to the eye when compared with the softer colors all round. The platform occupies the whole of a recess at the eastern end of the building, and at the time of my, visit was adorned with a couple of bouquets of gay-tinted flowers, an American custom highly to he commended. One special feature of this church is the excellent singing of the choir, assisted by the strain of an American organ, ably presided over by Mr Haggett. There are some capital male and female voices, and the choir shows signs of good training. The rendering of the Te Deuin on Sunday was very satisfactory. The present minister is evidently following the modern practice of abjuring the wearing of the orthodox black gown, which in many Congregational churches at Home and in America is a marked feature. The Rev Dr West occupied the rostrum at the morning service. At first glance he resembles the Rev C. H. Spurgeon. There is the same square build, the massive shoulders, the broad faae and forehead, the‘short, thick neck, the same short, darlc-brown beard; but here the resemblance ends, Spurgeon wearing the hair lower down on the forehead,, and is heavier above the lower portion of the face. Dr West is a man of medium height, apparently about, 50 years of age, stoutly built, with bold, high, 1 and broad forehead, betraying great conscientiousness and application. His powers of reasoning and discrimination are very marked. He is more in-

Joined to be argumentative than directly dogmatic, and his perceptive qualities are a olid. As a' speaker he is not a brilliant orator, but his words are well chosen, and are delivered with much firmness. His voice is strong, and he can be clearly heard, yet at times he drops into a low monotone at the latter part of his sentences, dulling the effect of his sermon, which, like most of his brethren in the same denomination, he reads from a manuscript. Last Sunday Dr West took for his text the ninth verse of the third chapter, of the first Epistle of Paul to the Corinthians “For we are laborers together with God; ye are Gods husbandry 7, ye are God s building. He reviewed at some length the work of St Paul in Corinth, and the condition of the churches he found there. . Speaking of the diversity of opinions in various sects, he contended that the unity of the spirit, which was the main object of the churches, was consistent and in accordance with God’s teaching. It was perhaps that different minds would be struck with different aspects of the work of God, hence the difference of opinion ; but through all the variations the fundamental principle was the same, and they were all bound together in the same union, the worship of the one God. Ine diversity of sects he looked upon, as an example, as different fields or houses, yet each field is under God s husbandry, and each house is the temple of God. He argued that St Paul, in the higher sense, did not agrie with the diversity of sects. It was noticeable in the natural world that there were many . opposite atoms apparently working against each other, storms and sunshine, beasts or burden for man’s use, and beasts of prey, light and darkness, but each it must be remembered was part and parcel of God’s united universe. True belief existed in supposing God is at work everywhere, and recognises Him in all His works. Speaking of the duty of the individual Christian, he said it was his duty to live for God in all his daily work, and the summit of that duty was extending Christ’s Kingdom. Each one had a mission to do in God s economy of nature, and to study that mission was every man’s duty. God s sage to mankind was given through His people. It was not eloquent sermons, nor learned works of theology that are to impress Christianity on the world ; but the true Christian taught by his works. God’s gentleness is shown by the gentleness of the true Christian. He spoke of the <*reat power in the world a combined and*pure Church had, and only such as this will be attractive to the outside world. He urged upon his congregation to live such, lives that their example w o ulcl be an attraction to others.