Thereis a very old lady still living in Young-street, Kensington, whose recollections of early Methodism in that town are still with her, and who is fond of the opportunity of quietly recounting them. Among her remotest remembrances is a visit of Mr. Wesley, the incidents of whose advent were the talk of the neighbourhood when she first began to notice anything she heard. She tells how the great evangelist preached in a smithy, somewhere in the vicinity of the present Jenning’s-buildings, “amidst great opposition.”[21]Subsequently preaching services were held in a house—which has long since been taken down—but which stood upon the site 17, Young-street. This was the property of her husband’s father—who was one of the earliest Methodists in Kensington—and who suffered much persecution. It was, it appears, the object of his opponents to make him stop the Methodist service altogether; but his devotion to the cause enabled him to brave the taunts and injury to which he was subjected; and to afford larger accommodation he built up a temporary chapel in his own yard, which answered for the service of the Methodists many years. Methodism, however, has never flourished in the Court suburb to the extent to which the self-sacrifice and devotion of its few first members might have seemed to promise. To the first temporary building succeeded another; then followed the present chapel in Clarence-place in the year 1838. A ninety-nine years’ lease of the land was obtained at a ground-rent of 10l.per annum in 1836, and the foundation-stone was laid by the late Mr. Farmer, of Gunnersbury House, in 1836, and in June, 1838, the Rev. Dr. Bunting and the Rev. Dr. Beaumont conducted the opening services, when the collections amounted to 42l.5s. 2d., the whole cost being 600l.It is a very plain edifice, almost completely hidden from view by the surrounding dwellings, and having no architectural expression. It has no gallery, and will accommodate on the ground-floor 200 persons, the congregation as a rule reaching to about half the number. About twenty sittings only are held as free, although many more must generally be so used. There are between fifty and sixty Church members meeting in class. Prior to 1861, when the Bayswater WesleyanCircuitwas formed, this chapel was ministerially supplied from Hammersmith circuit, and from the Theological Institution, Richmond. But since that date the services have been attended by the regular ministry of the Bayswater station, to which the chapel was at that period attached. The form of service is that belonging to the Wesleyan Body, which consists of 1, a hymn; 2, a prayer; 3, a lesson; 4, a hymn; 5, sermon; closing with another hymn and benediction. The hymns of the Wesleys are those mainly used; although there are bound up with them some select productions from other well-known hymn-writers, the whole forming, without any controversy, by a long way the best collection of hymns that Christendom has yet produced. Its excellence is attested by the fact that into whatever church or chapel we enter, the collections there in use, under all sorts of titles and editorships, are much indebted to its pages. In the present instance the singing is aided by a harmonium, which might very well give place to the more suitable instrument—the organ. Behind the chapel there is a very capital schoolroom, where about sixty children are taught on the Sabbath; and adjoining this a large vestry, both built in 1857, and forming a good reserve for meetings of all kinds connected with the church and congregation. In the Wesleyan circle in Kensington the following names appear to be much revered and honoured as having contributed at successive stages of the work, time, talent and money towards its building up, names for the most part well known in the town—Messrs. Rowland, Tomlinson, Maunder, Pocock, Bridgnell, Jarvis, Eyles, Bond, Gush, Rigg, Haine, Trownsan, Farmer, &c. The building of the larger and more beautiful Wesleyan chapel in Warwick-gardens has, however, tended to weaken the society at Clarence-place, by drawing away some of its principal members and supporters, and a small portion of its general congregation.
St. Augustine’s Church, close to Hereford-Square, South Kensington, is a temporary iron erection, and, like most such buildings, possesses no architectural features or details worthy of notice. The Incumbent, the Rev. R. R. Chope, B.A., five or six years ago conceived a necessity for a church in that place, and, means failing him to obtain a substantial structure, or to procure a separate site, he made use of a corner of his own private garden, put up the iron building, and called it the “Church of St. Augustine.” It is a low, dull, dingy-looking object outside, and as a stranger approaches it—with its roof only just visible above the garden-wall, it is in danger of being passed without notice, except one should suppose it a rather large conservatory or garden shed. It must have required some courage in a minister to attempt a church for himself in such a position; and we are not surprised after this that Mr. Chope is now going on to a larger and more promising enterprise. In the Queen’s-gate, a new and permanent church is rising, under the same energy which originated the first.
The present “St. Augustine’s,” in the interior, is a long narrow space fitted with very plain benches, all being free to all-comers, and capable of containing 700 or 800 persons. They were well filled on Sunday morning, the 7th of May, with a congregation remarkable for its preponderance in the female element. One whole side of the church is reserved entirely for females, and no intrusion of the other sex is allowed. On the other side both sexes are compelled to mingle, and even there two-thirds are of the feminine gender. To say that the service here is High Church is not saying all the truth; it is Ritualistic, and highly so, in its whole spirit and ceremonial. It is, in fact, the nearest approach to Romanism that we have yet witnessed in an Anglican Church in the course of these visitations, if indeed it be not very Popery itself under the thinnest guise of the Protestant name. The communion-table is called analtar, and regarded as such in fact, and decorated accordingly. It is covered with a white cloth embroidered with yellow and red flowers and fringe. It has a large gilt cross upon it, two huge gilt candlesticks, and several vases of flowers. Branching candelabra also on its right and left. The ministers are calledpriests, and look very priestly in their garments, with short surplice and long cassock, and stole of yellowish silk with rich embroidery and fringe. In the absence of the Incumbent, the Curate, the Rev. A. J. Foster officiated.
Prior to the beginning of the service, an official in long cassock with tassels was busy in arranging the chancel furniture, and adjusting a silk embroidered covering upon the altar over the elements to be used in the celebration of the Eucharist. This work he performed with the minutest punctilio, moving backward and forward and on one side to see its effect, and never failing to bow on passing the Cross, and on leaving off moving backward and bowing.
On entering church, the people, before taking their seats, bow one knee in the aisle towards the altar, and some cross themselves precisely in the manner of Roman Catholics. The time of service arrived, the organist takes his seat, having on a surplice and purple hood with white fur trimming, and, sending out a few solemn strains, the choir is heard in the vestry at the remote end of the church singing “Amen.” It sounds like a distant echo among the mountains. Immediately the people rise, and choristers and clergy walk in procession through the centre aisle to the chancel.
Except the lessons, which were read in a serious and rational manner by a stranger, an aged clergyman, who did not seem quite at home in his priestly apparel, and appeared, amidst all the circumstances, somewhat to dislike himself, the whole service was intoned and sung. The music was Gregorian, and performed in its most sombre mood. The congregation appeared perfectly trained to bowings and genuflexions. At every mention of the Saviour’s name they bent lowly, and during the whole of the first part of theGloria Patri. In one of the hymns, the sacred name occurred in every verse, and in some verses almost every line, and there was a constant bending and rising. It appeared merely a mechanical process, and quite inconsistent with that mental gravity which is essential to true devotion. Amidst all this mechanism of outward worship, we regret to say there was small visible evidence of spiritual concern. It was the coldest piece of formalism it has been our lot to witness in an English church.
In intoning the Litany, the clergyman came out of his desk, crossed himself, and knelt with both knees on the lowest step of the chancel in front of the altar, with his back to the people. This motion is quite advanced in Ritualistic practice; and, taken together with the peculiar strain of the intoner’s voice, and its rising at the end of every verse of that sublime and all-comprehending prayer, gave the service the stamp of parody rather than of sincere and enlightened Christian devotion. We can only express ourselves in this form, for nothing else will indicate our real sense and conscience of this mode of religious service. The puerilities of Romanism Englishmen we thought had learnt to despise, and yet here are some untalented young gentlemen in the Church of England whose habits would deprave our Protestant religious instincts and lead the young and weaker intellects of our race back into the thraldom of Popish superstition. After the Litany there was a hymn, and then followed the sermon, differing in this respect from the usual church order, which places the sermon after the Creed in the Communion Service. After ascending the pulpit and crossing himself, pronouncing “To God the Father, theSon and the Holy Ghost,” whilst standing erect, the text was taken from John xvi. 7, “Nevertheless, I tell you the truth; it is expedient for you that I go away,” &c. As in most cases where excessive attention is lavished on the mere ceremonial, the sermon failed to fulfil the most modest ideal of pulpit work. There appeared to be no intention or effort to give it effect either as an exposition or application of Scripture. In this case, too, it was evident the preacher could not shake off the intoning habit of voice, but carried it in great measure with him from the desk to the pulpit. The principal point of doctrine in the sermon was on the important subject of Goddwellingin believers, and was stated in this way: “As St. Paul said we were the temples of God by the Holy Ghost dwelling in us; so God the Son dwelt in us bymeans of his holy sacraments”. “For,” it was further explained, “by the holy sacraments he gives us spiritual life; for, except we eat the flesh of the Son of God and drink his blood, we have no part in him,”—a strange confusion of ideas between the outward and visible, and inward and spiritual. Baptismal regeneration, sacramental efficacy, were clearly articles in the preacher’s creed. We always thought the teaching of Scripture to be that both God the Father and God the Son dwelt in the true believer by one and the same inhabitation of the Holy Ghost. In connection with this sublime principle of spiritual life, there is no place in the Bible where such words as “by means of the holy sacraments” are to be found. Feeble preaching can diffuse error if it cannot do justice to the truth. After the sermon, during the singing of the hymn, the offertory is taken every Sunday, by which the church is wholly supported, and the minister passes to the Communion Service. The collectors bow towards the altar on presenting the offertory bags in the chancel, or on leaving; and in preparing for the celebration thepriest—with his back to the people—is long engaged, and on one occasion kneels and rises quickly twice or thrice in succession before the consecrated bread. The Rev. R. R. Chope has studied to make his service as ornamental, high, and formalistic as can be under the Anglican name. He says he believes that “the meanness and costliness of worship reflects the spirit of the worshippers,” a fundamental error if it be attempted to apply it as a general rule. We take it that there is a medium to be observed, and in all cases thecostlinessmust be regulated by circumstances.
Every Sunday at 8a.m.there is Communion, Prayer (choral), with sermon, at 11; second celebration at 12 30. Evening prayer (choral) and sermon at 7p.m.Thursday, at 8.a.m., Communion. 11a.m., morning prayer.
Saints’ days: Two celebrations and daily prayer, at 8a.m.and 5p.m.
There are several small charities, a day-school, and Sunday-school, both in their infancy.
TheRoman Catholic Oratory stands within an enclosure of high brick walls and gates, above which its plain brick, warehouse-looking south gable is visible, and if it were not that the said gable is surmounted by a plain Latin cross, there is nothing to indicate an ecclesiastical structure. The interior (in effect reminding one of a large music-hall) is Italian in its style of the simplest kind, painted and gilded. The nave or body of the church is very long, roofed in one span, and covered with a plain panelled ceiling. The northern end is occupied by the high altar, richly decorated with artificial flowers and burdened with candles. The altar stands considerably elevated and enclosed by dwarf balustrades, and flanked by rather ornate benches or sedilia. The nave floor is entirely occupied by mean wooden benches, intersected by a centre and two side passages, the latter giving entrance and exit also to numerous recesses or bays, which serve as chapels, in which are erected altars to saints; and also to a number of confessionals, by which last we infer that the practice of confession is carried on to a great extent by Oratorians. As to the saints, those represented at the Oratory have their altars all duly supplied with pictures, candles, and flowers, and have their particular admirers and devotees. A large platform kind of pulpit is on the west side, in which the preacher is accommodated with a chair. The font is very plain, close to the main entrance doors in the bay called the Baptistry.
The “Oratory of St. Philip Neri,” situate next to the South Kensington Museum on the one side and Holy Trinity Church, Brompton, on the other, was dedicated to the “Immaculate Heart of Mary” in the year 1854. It had previously been established in King William-street, Charing-cross, since 1849, in the building now known as the Charing-cross Theatre. But the more eligible site in Brompton offering, it was embraced; and this centre of Roman Catholic propgandism in West London was transferred from amidst the shops, warehouses, andcafésof the Strand, to a scene of retirement, wealth, and fashion. The interior of this church is laid out in the most elaborate style of Roman Catholic art. On entering, the high altar in the distance—north—strikes the eye irresistibly. It has upon it a high cross and six tall candlesticks with candles lit. There are also other candles and suspended burning lamps through the entire vista. The æsthetic effect of the first glance is not soon forgotten. The details are not less effective, considered as mere imagery addressing the outward sense. Including the Baptistry, there are eight side chapels, or altar-recesses, four on each side, all richly and artistically furnished. On the left,or what is termed the “Gospel side,” the first is the “Chapel of the Sacred Heart;” second, the Chapel of St. Eutropius; then that of St. Joseph, and that of St. Philip. On the right, the first recess is the Baptistry; second, “Calvary Chapel,” where there are life-size figures of the crucified Saviour with the malefactors, and the mother of Jesus and his brother sitting at the foot of the cross; third, the Chapel of “Our Lady of Dolours” (sorrows); and forth, the Chapel of “Our Lady.” The altar here, with a large image of the Virgin and her infant Son upon it, is now profusely decorated with flowers. It is the month of May; and the following notice is attached to the doors of the church: “Offerings of flowers and candles will be thankfully received for the month of Mary.” The former part of the appeal appears to have been already liberally responded to. The bouquets are piled up to the very feet of the image, and decorating her brow in all their radiant freshness. The whole reminds one of a certain wax-figure display in Baker-street: only in this instance the kneeling worshippers around the rails of the chancels suggest that something more is involved. We saw many of them, especially in front of “Our Lady’s Altar.” But they were distributed all through in smaller numbers or in ones. The “Calvary Chapel” is intended as a most literal rendering of the crucifixion. It is a shocking scene to look upon—those carved images of bleeding and mangled forms. To any one who has really in imagination conceived something of what the actual crucifixion was, and dwelt upon its moral import, it is likely to seem an impious mockery. But some appeared to approach it with reverence; and a little girl, who had been kneeling by her mother’s side, crossed over the rail, crept up to and kissed the wooden cross on which the central image hung! These scenes are to be witnessed after every public service, matins or vespers, or whenever the church is open, which in fact is at all times when people can attend either by rule or chance.
The usual services at the Oratory are numerous and continuous. On Sunday there is Mass at 6.30a.m., at 7, 8, 9, and 10; and at 11 High Mass and sermon; at half past 2p.m.“Exposition of the Sacraments,” and “Vespers” at half-past 3; occasional courses of lectures at 4p.m., and service with sermon and the benediction at 7p.m.At this latter the meetings of the confraternities of “The Precious Blood” and of “St. Patrick” are held, and the “Intentions of membersgiven out.” This means that each member confesses to some dominant desire or purpose then in his mind. It may be for the comfort of a sick friend, the repose of a dead one, the conversion of sinners or heretics, or any other matter that may engage his thoughts at the moment. There is also the “Little Oratory,” where there is a separate service for “Meditation and Mass,” for brothers only, at 7.30a.m.and 4.15p.m.On week-days there is Mass at 6.30, 7, 7.30, 8, 8.30, 9, 10. Sermon every evening at 8, except Saturday; and on Thursday and Saturday a benediction at 4.30. On holy days, High Mass, with sermon, at 11a.m., and vespers at 4.40p.m.The work of the confessionals appears to be interspersed at all times between these numerous services. The wonder is how such a machinery can be kept always going, how it does not wear out in interest and effect from sheer continuity of motion. We must assume that it has its flagging moments, and sleepy rests, by which its motive energies are recruited, and that at certain seasons and services the priests have it pretty much to themselves.
The Fathers.—At the present time there are fourteen attached to the Oratory, the majority, we are informed, having been previously clergymen in the Church of England. Their names are as follows: The Very Rev. W. T. Gordon (superior); the Rev. John B. Dalgairns, the Rev. Richard M. Stanton, Thomas F. Knox, John G. Bowden, Edward G. Bagshaw, James B. Rowe, Felix Philpin, Edward S. Keogh, W. B. Morris, Chas. H. Bowden, Kenelm Digby Beste, Thomas Graves Law (nephew of the Earl of Ellenborough), James Arthur V. Maude, Francis A. O. Carroll, Henry G. S. Bowden. There is a large library belonging to the Fathers in common, which occupies an entire quadrangle, about one-third the length of the church itself westward, where the clergy spend such spare moments as they can snatch from their other engagements. Little is known of these gentlemen by the outside world. They act their parts from day to day within the sombre enclosure of their high brick walls, and continue to be content to move in their appointed spheres amidst the gaudy but wearisome formalism within. On Sunday morning, May 14, it was High Mass at the eleven o’clock service. The magnificent organ, played by Mr. Pitts, sent forth its thrilling peals precisely at the moment. The organ itself is considered one of the very best in London, and cost 2,000l.Meanwhile four principal priests appeared at the altar, and after bowing several times turned to face the congregation. They proceed to the front of the chancel, the centre one waving a rod, and one on each side bearing his train and exhibiting the rich scarlet lining of his robe. He bows lowly, and stretches out the rod waving it right and left over the people, and they retire again to the altar. This action in glittering vestments, heralded and followed by bursting music, is in all respects like the opening scene of an opera, and ostensibly not a whit more solemn or religious. It is difficult to realise that you are in a house of prayer. It is useless here to give a description of the whole performance. Barring a few brief intonings of the priests in Latin it consisted entirely of the sundry dumb and complicated bodily movements peculiar to the Mass. If we were to criticise them it could only be to say, as we should say of any other performing company, that this performer was more graceful and striking in his action, et cetera, than the other. The plentiful smoke of incense and the music made up the rest. This latter accompanied the whole with the briefest intervals.There were solos and choruses innumerable, and the art-pretension of the performance was its great feature. The choir is railed in effectually from the congregation around the organ, and consists of male singers only in plain dress, under the conduct of M. Wilhelm Schulthes, a composer of some note. It is but just to say that the singing was in itself excellent, if one could forget the main object for which a church is erected. The voices were unexceptionally good, and the parts brilliantly executed; but the whole wasoperaticin effect—too secular, and too much of it, to assist devotion. But the Mass music of the day is employed with a special regard to popularity; which, however, as a matter of fact, and as a part of religious service, it does not succeed in acquiring. There is, after all, an idea, however vague, in the popular mind of the moral “fitness of things,” and if people find themselves in a place ostensibly for Christian worship, and yet chiefly entertained with an artistic and elaborate display of music not distinctively devotional, it does not commend itself to their better judgment. The congregation at the Oratory on Sunday morning appears to bear out this remark. Had the same musical skill been announced for an ordinary evening concert in any London music-hall it would have commanded plenty of patronage at 5s. and 2s. 6d.; but in this case (although the charge was only 3d., and 1s. for the best seats) they were far from fully occupied. Undoubtedly, the most rational and appropriate part of the service was the sermon, which was preachedextemporeby Father Law, who is the morning preacher for the “Month of Mary”—a somewhat youthful-looking Father, but he discovers considerable maturity of mind; and somewhat pleasingly surprised us at the Protestant colour of some parts of his teaching. Grounding his remarks upon Luke xix. 5: “Zaccheus make haste and come down, for to-day I must abide at thy house,” the preacher explained how it was that Jesus dwelt with his people. In passing, the preacher observed that Christ dwelt with us in his Church, sacraments, and through the “Blessed Lady,” who ruled over them that day, in allusion to the peculiar homage paid to the Virgin at this time. But this was only in passing, and as though to keep his Catholicism in countenance. He enlarged chiefly and with much feeling upon what was, he said, “most important of all,” “Christ dwelling in us by the Holy Ghost, and so abiding with us,” in our inner life. The Rev. Father seemed for the moment to rise above the trammels of peculiar Popish dogmas, and to conceive the fundamentals of religious life as practicable without them. Certainly he did not say as much in as many words, but if he did not intend it, his discourse was without meaning or aim. It is remarkable that on the previous Sunday we listened to an Anglican divine discoursing on the same subject, and were boldly told without any qualification that Christ dwelt in his people “by means of the Holy Sacraments.”
There are attached to the Oratory day-schools for boys and girls, which are carried on in Pont-place, near to St. Luke’s Church, and are rather numerously attended. There is also what is termed “The Nursery of our Lady and St. Philip Creche,” at 56, Walton-street, where infants of working people, from three weeks to five years old, are taken charge of whilst their parents are at work in the day-time. References must be given as to honesty and engagements before the child is admitted, and 3d. per day is charged for each child. The church itself will accommodate about 1,200 persons.
Kensington Chapel, on the east side of Allen-street, is worthy of notice. It is substantially built of stone, and commands a foremost place amongst the best examples of classic architecture in the neighbourhood. The portico is the most noticeable portion. Its Corinthian columns and pilasters are in good proportion and well-executed, and assure even the most unpractised eye of their capability to support the massive entablature and pediments that surmount them. The present minister, Dr. Stoughton, laid the chief corner-stone in June, 1864. The interior is well and handsomely treated, and is light, commodious, and adapted for sound. The large British School recently erected is certainly not an improvement to the architectural appearance of the chapel. There is a want of truthfulness about the design, which one must regret, seeing that the chapel itself is in such good taste.
The church connected with this place traces its origin so far back as the year 1795, and owns a very interesting history. The first Congregational Chapel was in Hornton-street, and was founded in 1793; and in October, 1794, the Rev. Dr. Lake was chosen first pastor. In March of the following year he gathered into religious communion about forty persons, and on the 9th of April following was solemnly ordained to the pastorate by Dr. Hunter, author of “Scripture Biography,” who was assisted in the service by other ministers. The church and congregation gradually increased under Dr. Lake’s ministry, and also under his successors. These were men of no less eminence than the Revs. John Clayton, Dr. Liefchild, and Dr. Vaughan. For a church to have held such pastoral relations in unbroken succession, and for these to be followed and crowned by the worthy name of the present esteemed minister, Dr. Stoughton, is a remarkable fact, and prepares us for chronicles of superior influence and success. In this we are not disappointed. In the year 1845 the jubilee of the church was celebrated. Dr. Stoughton had commenced hisministry in 1843, and on the 50th anniversary preached a commemorative sermon. From this, which is in print, it would appear that the first half-century witnessed a gradual but certain growth of Congregationalism in the town, the number of church members having increased from the foundation number of 40 to 251. These were the figures when Dr. Stoughton began his work. The labour of those earlier times had been well and patiently done, and the basis firmly laid for a larger edifice of success to come. The Rev. John Stoughton appears to have been the well-chosen minister for the opening era of its later history. On Monday, October 4, 1868, the church and its friends rejoiced together over the fruits of the pastor’s labours through a quarter of a century. At that time, which may be allowed to speak for the present, 1,200 members had been added, and there was a fixed membership of 500, having just doubled itself since 1843. The Hornton-street Chapel had been enlarged in 1845 at a cost of 1,400l.; a branch chapel—now known as the Horbury Chapel, Notting-hill—had been built in 1849, and a church, of 40 members and 100 seat-holders, given it from the parent congregation to begin with. This new cause was largely aided and supported by Mr. Stoughton and his people. Notwithstanding this separation, the places of those who had retired to the north of the parish were soon filled, and the chapel became overcrowded, so that it became a necessity to provide new and enlarged accommodation. Hence the present commodious chapel in Allen-street, which was opened for Divine worship on the 30th of May, 1855, the foundation-stone having been laid in June, 1854. The entire cost, including the freehold site and organ, was 8,748l.9s. 6d., the whole of which was defrayed by the end of January, 1860; 600l.more was laid out on repairs and embellishments in 1863. There is accommodation for 1,000, including about 250 free sittings. More recently British schools have been built, adjoining the chapel, at an outlay of 5,000l., which now have from 300 to 400 children in attendance. Here, also, large and important Sunday-schools are conducted, having about 700 children under religious instruction. These were established in the year 1809. We understand that every available sitting is at present let; and the congregation contains several persons of literary eminence and professional distinction. It is generally of that character which a minister of Dr. Stoughton’s ability may be expected to draw and keep around him. For Christian liberality it is justly entitled to a record; and is, undoubtedly, one of the best instances to be found of what can be achieved on the voluntary principle when intelligently and powerfully directed. During the first twenty-five years of Dr. Stoughton’s ministry—independently of the amounts raised by pew rents, &c., for support of the ministry—there was raised for various objects the noble sum of 32,821l., being an average of 1,313l.per annum. 12,800l.was for chapel and school building purposes; 8,870l.for missionary societies at home and abroad; 5,630l.for support of educational institutions; and 5,480l.for relief of the poor and distressed, both in a general way and in various cases of public need. This scale of giving is maintained and even enlarged upon, the church raising 500l.for the London Missionary Society last year; and—which may be considered an expression of genuine catholicity of spirit—contributing 100l.towards the building fund of the new parish church now in course of re-erection. Annual collections are made for St. Mary’s Hospital, Paddington, the West London Hospital, for a Christmas Poor Fund, Chapel Building Society, London City Mission, and various other Christian objects. There is no endowment, and the ministry is entirely supported from seat rents. As a proof of the esteem in which the minister is held, the church voted him 400l.in 1868, to enable him to visit Palestine, which he did; and it may be added that at the present time a co-pastor is being arranged for to assist him in his labours.
The Rev. Dr. Stoughton has the good fortune—attending but few settled pastors in the same degree—to enjoy the continued confidence and good opinion of his people; and through the effect of a prolonged ministry he has acquired an amount of influence over them seldom realised. That influence has been for good. It has lifted them out of the narrowness which, rightly or wrongly, is generally considered an attribute of close churches; it has moulded them into a catholic temper, and imbued them with social sympathies which render them a fact and a power in the town and district. “Like priest, like people,” is an old adage; and probably it has never found a better illustration than in the present instance. And where the former has strength and goodness combined, the likeness to himself he impresses upon his congregation over a long ministry, at any rate, ought to be traceable. Dr. Stoughton himself cultivates the most friendly relations with ministers and Christian people of all denominations. Occasionally at his house may be witnessed a little Evangelical Alliance, in the presence of a bishop, or a dean, or an archdeacon, with clergymen Episcopal, Baptist, Methodist, and Congregational; and the same genuine fraternal feeling he carries into public meetings and committees of all kinds where general Christian or social interests are concerned. On the rev. gentleman’s pulpit characteristics it is scarcely necessary to enlarge. In these sketches it is our plan only to say enough on this point to indicate the general standard of preaching, talent, or aptitude, together with the doctrinal teaching and mode of conducting service. As to the latter, the minister appears in the pulpit in a gown; and in the singing part of the service the usual Congregational Hymn-book is supplemented by a collection of church music, consisting of chants, anthems,Te Deumand Sanctuses. After the second prayer theTe Deumis sung; and the music, both for hymns and chants, inclines pretty much to the Gregorian strain. We may describe this congregation, inits general tone and style of worship, as occupying that part of the Dissenting territory which lies nearest the Church of England. In the minister’s personal part there is a brief opening prayer, a lesson, a second prayer, a second lesson, and a third prayer; and in these several extempore petitions, in the present instance, were included almost every conceivable object of supplication hardly exceeded in variety of matter by the Book of Common Prayer itself. The discourse was founded on 2nd Corinthians x, 5: “Bringing into captivity every thought to the obedience of Christ,” and was delivered extempore, with the aid only of a manuscript skeleton. The perfect ease and quiet of the preacher is apt at first to tempt the stranger to think him slightly indifferent to his hearers; but he has only to be heard a while to convince one that the feature arises from complete self-control and command of his own thoughts; and that, so far from indifference, it arises from deliberate anxiety to clear himself with the intellect and conscience of his audience. It is certain that this is achieved with great success. The clearness of the preacher’s thoughts, and equal clearness and felicity of his language, make one feel as though sitting in the calm light of intellect, reflected from every point of the compass. Starting with the assertion that the words of the text were directly “against the grain” of the “most fashionable thinking of the day,” which was on the side of what was called “freedom of thought,” he entered the lists with the free-thinkers of the period. Demonstrating with a masterly hand that the true liberty of our nature is only found in the captivity of thought to the obedience of Christ, he showed, on the other, with convincing power, that the boasted “freedom” of the day was slavery itself. It was slavishness to prejudice, to some human irresponsible authority, to the most “fantastic ideas,” without any basis in reason, to an idea of novelty and change, where, however, there was no originality; for, the preacher remarked, amidst all this, “originality was a very rare thing in our time.” The freedom contended for was one which bound our whole nature up in the bonds of fixed and rigid laws of development, which extinguished the very possibility of freedom. After so withering an exposure of the boasted free thought of the age, there was peculiar force and beauty in pressing home the great Gospel truth, “But if the Son shall make you free, then are ye free indeed.” Christ carries us away captive; but He does it as a conqueror of our foes, who tyrannised over us; and following in His train is our deliverance, our “freedom.”
On Sunday, service is held at 11a.m.and 6.30p.m., and at 3.15p.m.a prayer-meeting in the Lecture-room. The Lord’s Supper the first Sunday in the month after morning service; baptism every three months, both to adults and children, or more frequently if desired. Communion tickets are distributed to members in December, which they are expected to put into the plate after each celebration. Members are accepted after private conversation with the minister, and approval by the church in its ensuing monthly meeting. The time when the minister may be consulted on this solemn subject is from six to seven on Thursday evenings weekly.
The Wesleyan Chapel, situate at the corner of Warwick-gardens, Kensington, is a specimen of one of those buildings by which we may say that Nonconformists have made a step in the right direction. It is architectural, and, though of simple character as regards material, being of brick and stone and covered with slate, yet the brick and stone have been treated very successfully in the design of the west front. It claims to be an example of Early English work, and, with its spire and pinnacles, forms a good feature, seen from the entrance of the gardens from the Kensington main road. Enclosed by iron gates and rails, and dwarf walls, the chapel is approached by a flight of steps and entered by a vestibule or lobby, which also gives access, to the right and left, to the gallery stairs. Inside, considering the large galleries, which at all times are an objection, the effect is exceedingly good. The light ribbed roof over the body of the chapel is supported by a timber arcade of very good design, and if, instead of iron, the columns that receive the arcade had been of wood, we should, in spite of the galleries, have been able to report some very successfully effective work. The organ is recessed, and appears just above a somewhat tall and bulky pulpit. Beyond this there is very little to remark save the quiet neatness that prevails generally. The basement is occupied by school and class rooms and offices, with separate entrances and approaches. The chapel is from the designs of Messrs. Lockwood and Mawson, of London and Bradford; and the building contract carried out by Mr. Nevill Simonds, of London. The warming was executed by Messrs. Stuart and Smith, of Sheffield; and the standard gas-lights by Messrs. Thomasson and Co., of Birmingham.
Wesleyan Methodist Chapel, Warwick Gardens
This chapel was opened for worship on Thursday, the 10th December, 1863, and is partly the fruit of a general effort among the Wesleyan Methodists for chapel extension in London and its suburbs. The first metropolitan chapel building fund was started in 1861, and zealously promoted by the Rev. W. Arthur, M.A., and the late Rev. John Scott, in connexion with several of the wealthier laymen. Thespirit of church and chapel erection which has recently taken hold of other leading religious bodies, and notably of the Establishment, has been largely participated in by the Wesleyan body; so that the chapel business which centres in a Chapel Committee has become a very large and imposing department. It superintends the erection of chapels in every part of the Connexion, and has its rules upon which these works are to be carried out. Every chapel built without compliance with its regulations and primary sanction is jealously viewed, and reported to Conference as irregular, with profound “regrets” at the Methodistic insubordination implied in it. No matter though a chapel be made really a good property of and handed over, it cannot condone the offence against the spirit ofred-tapeismcentreing in the Conference Committee. It will only be officially recognised after a good scolding has been administered to the offenders for the pains they have taken to erect a chapel for Methodism. This is one of the points at which the Central Conference rule is liable to collision with local voluntary efforts, and often produces great irritation. The Committee administers the chapel erection fund and makes grants in aid. It also controls a large sum of money—raised some years ago to assist in clearing chapels from debt. This money is lent out to trustees upon application, to be returned in so many annual instalments, free of interest. Probably no fund has been more useful to the material interests of Methodism. Chapels formerly burdened with debt have been set free by yearly payments similar to what they were before paying for interest; and thus their resources have been left available for extension purposes. There is also a special fund for chapel building in Watering-places, commenced by the Rev. W. M. Punshon in 1861, which succeeded very well as far as it went, but did not attain large dimensions. The “Metropolitan Chapel Building Fund” is a more important and progressive affair. It started with a subscribed fund of 20,000l., to be kept up by annual appeals; and an effort is now being made to raise a very much larger sum—Sir Francis Lycett having made the generous offer of 50,000l., to be distributed in sums of 1,000l.each to fifty new chapels, that shall be erected in the metropolis with a specified accommodation, within a given time. For this offer to be utilised to the full extent, at least 200,000l.will have to be raised.
The Warwick gardens Chapel benefited from the first fund to the extent of 1,000l., the whole estimated cost being 4,700l.In default of a freehold, 32l.per annum is paid as ground-rent, which was to be covered by a yearly investment. 1,175l.was left as a temporary debt, to be paid off within one year. We believe, however, that this was found to be impossible, and the debt in whole or part, still remains. The estimated income from seat-rents was fixed at 200l.per annum, a very small estimate indeed, had the project succeeded. But in this there has been grievous disappointment. The chapel will accommodate 1,000 persons, but after more than seven years it hardly commands an average congregation, in all, of 200, and a number of these are from a distance, and properly belonging to other Methodist congregations. We fear, therefore, this is a case to be recorded as so far a failure.
A degree, perhaps, of laudable ambition has led some leading Methodist ministers and laymen of late years to desire to place chapels in neighbourhoods different from those usually occupied. In short, there has been a movement to plant chapels in morerespectablelocalities, such as that of Warwick-gardens. But if the experiment is to be judged by its results in this instance, it would appear a lamentable mistake; and it may after all be worth considering whether John Wesley’s own rule will not yet serve Methodism for all time—“To preach the Gospel to the poor, and to go not only to those who need us, but to those who need us most.” There are Sunday-schools, where about 100 children of both sexes attend; and four or five small classes, which include all the society at present attached to the chapel. It is united in what is called the Bayswater Circuit, the headquarters of which are in the Denbigh-road, Bayswater, and which has three ministers appointed to it by the Conference. These are assisted in the occupation of the pulpits by ministers belonging to Connexional departments in London, or students from the college at Richmond. The chapel, therefore, has the best ministerial provision that the system of Methodism can supply, but there appears to be no public effect. On Sunday evening, 21st of May, the pulpit was occupied by the Rev. W. B. Boyce, one of the secretaries at the Mission-house in Bishopsgate-street. He holds a high position in the body, and on many accounts is deservedly respected. He has seen much service in the Mission-field; and to this it may be in part attributable that he retains in speech the broad provincialisms of his early life. He also holds fast to the old Methodist style of putting the doctrine of “Conversion,” which was the subject of his discourse. According to his teaching on this occasion, a man may be everything Christian to the outward eye—and even be a martyr for the truth—and yet be unconverted, unsaved, and perish eternally. If such a case bepossible, we must remark it is so rare in experience that it may well cause a minister to pause before he gives it prominent and unqualified application in a sermon. There are certain to be a number of weak consciences and doubting minds in every congregation, who must be very much troubled and perplexed with such teaching, whereas there may not be a single individual to whom it really applies. It is a mode of preaching, in our idea, not based upon sufficiently large views of human experiences and circumstances; yet Mr. Boyce exhibits great sincerity and earnestness.
TheScotch Presbyterian Chapel stands at the corner of the Foxley-road and Allen-street, and is a fair specimen of geometric gothic. Of course it requires the tower to be finished to make it the good architectural object that it should be in the long perspective of Allen-street; yet it is even now fairly prominent, and is substantially built of Kentish rag with Bath stone dressings, and roofed with slate. The principal entrance is on the north side, over which is a large and rather noticeable window, and the rose window in the west gable, too, seems to invite the visitor to an inspection of the interior. Passing through a very plain corridor or vestibule, the body of the chapel is immediately entered to the right and left hand. A feeling of disappointment it is impossible to repress ensues. The interior in no way accords with the idea conveyed by the outside inspection. It is roofed in one span, and heavily ceiled and panelled, producing a sense of depression. The walls are simply bare plaster, the pulpit very large and heavy, the pewing poor and plain. A northern gallery, evidently intended for an organ, is organless, and not much improved by large curtains. The Presbyterian movement in Kensington began in 1861, under the present pastor, the Rev. Gavin Carlyle, in a hall in Holland-street. After about a year’s labour in this place some forty or fifty members had collected, and it was then resolved to build a church. A site was first sought in Campden-hill, but was not to be found there. Ultimately the present site was scoured, the building commenced in July 1862, finished in May 1863, and opened on the 24th of that month, and the Rev. Mr. Carlyle, was formally ordained to the charge on June 2nd following. Since then the progress has been steady; and the membership has increased to between one and two hundred. The church is connected with the English Presbyterian Church, and the late Dr. Hamilton, of the latter, took great interest in it, and did much to originate it. It will contain 500 persons, and cost to build 5,280l.; by the addition of galleries, it would be capable of accommodating 700 or 800. There is no endowment, and the minister is dependent upon pew-rents and voluntary offerings. A Dorcas Society is kept up by a few ladies; and collections are made annually for foreign missions and other objects. The Duke of Argyll is a seatholder and frequent communicant; and other persons of general and literary distinction. At a meeting a few weeks since, at which the Duke of Argyll presided, several Indian and other notabilities were present, including Dr. Macleod, Sir Bartle Frere, Sir Wm. Hill, &c., who had assembled to hear a lecture on India, by Dr. Wilson, of Bombay. The Rev. Gavin Carlyle is an M.A. of the Edinburgh University, and studied theology in the Free Church College, Edinburgh, followed by a year’s study in Germany. He is a nephew of the famous Edward Irving; and editor of his uncle’s “Collected Writings,” published by Strahan and Co. He is also editor of theWeekly Review, the weekly organ of Presbyterianism in England; also ofChristian Work, a monthly journal of religious and missionary intelligence. Mr. Carlyle’s congregation is at present a small one compared with many; but on the occasion of our visit his sermon was certainly such as to justify a larger attendance. It was the first of a series of discourses on the Ten Commandments, and founded on the first “I am the Lord thy God,” &c. The distinct existence and all-pervading presence and control of the Almighty was the subject. It was well and clearly treated, in a manner to meet the principal intellectual quibbles or difficulties of the times; and the preacher proved to the satisfaction of every thoughtful mind—to use his own words—that “all reason speaks to us of God; and that it is nothing but unreason and mystical cloudiness that attributes the effects of Nature to any other cause or operation,” and that science when rightly conceived is “the handmaid of religion.”
TheBrompton Episcopal Chapel, situate close to the Brompton-road, in Montpelier-street, is a structure strictly Georgian in its character, Georgian indeed to the back-bone, if one may be allowed to use such an expression ecclesiastically. It has no beauties to make it worthy a visit in the search after the picturesque. It is simply ugly outside, and very little more may be said of it inside. It rather reminded us of old Kensington Church, without its historical interest. Like all buildings of the kind, it has its painted columns supporting a flat ceiling, and high-back gallery. It has its high pulpit and prayer-desk, each duly draped in hot velvet, its high-backed pews comfortably shut up and cushioned, in fact, everything belonging to it is high, only that it would be too much to call it High Church.
This chapel attained its centenary in 1869, being opened on Easter Sunday, 1769, as a chapel of ease to the parish church of Kensington. The Rev. Richard Harrison was the first minister, who was a preacher of some note, and continued his labours to the end of life, which occurred in 1793. A tablet to his memory may now be seen on the south side of the Communion-table. Since then the course of the ministry has been somewhat chequered, and not always connected with the happiest reminiscences. Although so ancient a chapel, it appearsto have been generally poor, and the only relic it contains of bygone days is a set of oldpewtercollecting-plates, having the original engraving, “The Parish of Kensington.” The building is now seen in every respect as it was at the beginning. It has successfully resisted all modern innovations; no alterations of any kind have taken place, excepting that a coating of stucco has been bestowed upon the front. The same is true of the character of the public service. It has rigidly preserved its own unadorned plainness, against all the ecclesiastical refinements of later years. The clergy are ordained ministers in the Church of England, and licensed by the Bishop of London, and the present are the Rev. W. Dunford, who is also the private owner of the property, and the Rev. W. Crofts Bullen, assistant minister. The latter was doing duty at the time of our visit, with rather a thin congregation, but showed considerable earnestness, read distinctly and audibly, and preached in his black gown an extempore discourse on Rev. iv. 3. The sublime passage was expounded by references to other parts of Scripture, connected with some plain, out-spoken utterances applied to the audience in a fearless and faithful manner. Regarding the text as symbolical of the Holy Trinity—it being Trinity Sunday—the preacher knew nothing about “the liberality of faith in the nineteenth century.” There was “a severe and hard line to be drawn between the believer and unbeliever, the saved and the unsaved.”
The Episcopal Chapel will hold about 800 persons, and the congregation averages from 400 to 500. Having no endowment, the clergy rely only on seat-rents and quarterly collections for church expenses, which are made by passing the pewter-plates round to the assembly in the pews. There is a good Sunday-school carried on in the chapel, morning and afternoon, with about 130 scholars, a number which it is said might be greatly added to but that the Churchwardens will not allow more space. This unfavourable condition, however, the zealous superintendent, Mr. Warder and teachers, assisted by the children, are seeking to remedy, having opened among themselves a weekly subscription towards a separate and commodious schoolroom. The weekly pence already contributed amounts to 50l.This is a most worthy example; and it may be hoped that some large-hearted persons outside the school, may some day or other feel inclined to encourage by large gifts so laudable an attempt at self-help. The school is also provided with a library by subscriptions of the teachers and churchwardens, from which books are lent free of charge. The Sunday-school is an interesting feature at this chapel, and is said in the neighbourhood to be highly prized by the children themselves, who are reported to be most regular in attendance. The services are—Sunday, morning at 11, evening at 6.30; Wednesday at 7p.m.; the Lord’s Supper on the last Sunday in the month. The hymn-book used is a selection of psalms and hymns arranged by the Rev. Charles Kemble, M.A.—the 1853 edition.
Onslow Chapel, situate in Neville terrace, Brompton, has many pretensions to Gothic architectural effect. It is slightly decorated in design, and somewhat early. Long before the two churches were thought of, between which it now stands, St. Pauls and St. Peters, its two little spires could be seen like landmarks in the surrounding plain. It is one of those early attempts of the Nonconformists to establish a better style of architecture in their buildings for public worship. The west front is, however, all of which it can boast, the inside being of true chapel type, consisting, one may almost say, of a large hall, ribbed and vaulted in plaster. The western gallery adds to the accommodation for sittings, and the body of the chapel is well filled with simple pewing. The pulpit is tall, and backed up by the organ. In the usual way the Vestry is at the east end. The foundation-stone was laid by that great and good man, the Hon. Arthur Kinnaird, in 1856.
Onslow Chapel, Brompton, 1856
This chapel was built fifteen years ago, for the church then meeting in Alfred-place, under the pastorate of the Rev. G. Bigwood. It seats 650 persons, and cost 6,000l.But this outlay included, besides the chapel-proper, convenient class-rooms, and a spacious schoolroom which runs back on a line with the chapel into Neville-street, and is now mentioned as Onslow Hall, a suitable place for meetings and lectures. The Rev. G. Bigwood’s ministry lasted about eighteen years, and he was succeeded in 1870 by the Rev. Joseph Upton Davis, B.A., the present pastor. The minister is a Baptist, but the membership is open to Christians of other Evangelical communions. As a preacher, Mr. Davis has considerable gifts. To a pleasing manner and voice there is a goodly share of refinement, general evidence of culture, and preaching ardour, which are essential to the modern pulpit. “He that hath an ear let him hear what the spirit saith unto the churches” was solemnly enforced, and the dwellers in Laodicean ease—the “neither cold nor hot”—were keenly rebuked, although affectionately dealt with. The congregation was not a full one; but it was pleasing to note that with very few exceptions all remained to the Communion service, which immediately followed the first service. The hymn after the sermon was followed only by the benediction, briefly rendered, which, as a rule, is somewhat unlike Nonconforming services, in which the preacher generally offers a short prayer, having some reference in spirit to the matter of the discourse. A Sunday-school isconducted in the schoolroom, where, under management, 400 scholars assemble morning and afternoon, superintended by Mr. Mayers. The general services are—Sunday morning at 11, evening at 6.30, Thursday evenings at 7, and communion the first Sunday in the month.
TheChurch of St. Barnabas is situated in the Addison-road, and can be seen with pleasing effect from the main road. In the distance the brickwork has a nice grey tone about it, and harmonises well with the stone dressings and tracery and the contrast of the mounting ivy round the pinnacled buttresses gives a picturesque appearance which is much assisted by pretty surrounding foliage. A nearer view, however, is somewhat disappointing as to architectural detail, in which it resembles the chapel of King’s College, Cambridge, which is generally considered the best example of perpendicular Gothic. The west elevation is worthy of description. The gable and pierced parapet partially conceal a low-pitched roof, which is flanked by open bell turrets. The centre of the gable is occupied by a large perpendicular window above the western entrance to the church. This consists of a centre and two side doors opening into a corridor or vestibule, giving access to the body of the building and to the galleries right and left. Flights of steps lead up to the several entrances, which are enclosed by rather lofty railings and gates. The interior, roofed in one span with sub-arcades or columns, is finished with a flat ceiling, relieved and pannelled by horizontal bands and kerbed ribs. Large galleries surround three sides of the church, and at the west end a double tier. At first sight these galleries look almost unsupported, the iron columns are so slender as well-nigh to escape observation. The body or ground floor is fitted with simple square pewing, divided by a centre and two side passages. Close to the western doors stands a bold font, a fair specimen of perpendicular work. The pulpit is tall and plain. The prayer-desk, lower and more ornate, is placed on the north side of a very simple chancel arch, before which the very handsome bronze eagle lectern stands slightly elevated. The chancel is a simple recess, and its entrance is occupied by stall benches. The front of the altar is pierced with tracery, which has a good effect. The east window is filled with stained glass of Georgian school design, strongly reminding us of the Church of St. Dunstan, Fleet-street, where there is a similar window.
St. Barnabas Church, Addison Road, Kensington
Three windows on the north side and four on others are also filled with stained and quarried glass, with designs of a better school.
The organ, a fine instrument by Walker, is at the west end in the gallery, and well decorated.
It is now forty-three years since this church was consecrated, and during the last eighteen years it has been under the same incumbent, who has been one of the Kensington Clergy for nearly thirty years. It occupies a large district in the west of Kensington, and has itself, in progress of time, become a parent church to several others which have risen within its bounds. St. Philip’s and St. Matthias are districts formed out of it; and the more recent erection of St. John the Baptist’s Church in the Holland-road marks a still further development. It has also a separate appendage to itself in the “Church House” in the Warwick-gardens, which has been built to accommodate the surplus of its regular congregation, sanctioned by the Bishop, and served by its own clergy. Here invalids who cannot conveniently attend the larger congregation, and such as cannot for the present obtain accommodation there, are invited to attend. In point of fact it is altogether a separate church served by the Vicar of St. Barnabas and his curates. As, however, it is treated simply as an out-building of St. Barnabas—and is used for the transaction of its various parochial business—we must consider it as included with it.
St. Barnabas Church House, Warwick Gardens, Kensington
St. Barnabas’ Church has accommodation for about 1,500, and its morning congregation averages from 1,200 to 1,400, looking well filled. The evening congregation, however, is much smaller, as a rule, as is the case with most West London churches. But we may attribute this partly to the existence of an afternoon service, at which there is public catechising, which is very fully attended. The church is daily open, and the Holy Communion is celebrated every Sunday. There is no High Church costume, or parade of surpliced choristers, but there is a most efficient choir, who fill the space in front of the organ in the end gallery. On the occasion of our visit, which was St. Barnabas’ day, June 11, the church’s annual Feast of Dedication, the performance consisted in a Gregorian and other much more pleasing chants in D and A, with hymns special to the occasion. The Gregorian strain never pleases; and seems to us adapted mainly to break up and destroy the natural form, music, and sense of the English tongue. There are three curates, who perform their subordinate parts in the service with great propriety and credit. Such only who could accomplish this would be at all in keeping with the character of the chief pastor. Dr. Hessey has a matured, well-cultured Christian mind, in addition to learning, and natural talent and taste for the duties of the pulpit. There is also a gravity and kindliness in his general manner and utterance which leaves one in no doubt as to the secret of his power. The sermon on the occasionof our visit was an anniversary one, and as being confined to a portion of appropriate historical Scripture (Acts xi, 26), did not offer scope for the full exercise of the preacher’s powers. Yet the evidence of their existence was there.
The clergy are supported chiefly by pew-rents, and there are offertories and collections for various charities, missions, and other objects. For the poor, for schools, missions, choir, incidental church expenses, the Bishop of London’s Fund, in aid of hospitals and other charities, there was raised altogether in 1870 704l.11s. 10¼d. Out of this it is found impossible to provide for the heavier church expenses. A church-rate is also levied, to which it does not appear what response is made. We have reason, however, to believe that no large sum is thus collected, or the churchwardens would have been able to spend more on the decoration of the church. There is clearly room for considerable improvement here, and we hope there will be no great difficulty in providing means to carry out the church repairs which are so much needed. The whitewasher, painter, and grainer might in the interior be employed with good effect.
Abuildingset on a hill cannot be hid, and it is literally true of St. John’s Church; it is just on the crest, of Notting-hill, and may be seen from a great distance in the perspective of the long road, to the west of which it stands. Its effect is at first sight very good; the spire, however, rising at the intersection of the nave and transepts, appears too stunted, as if it had been drawn down several feet into the tower, a fault to be deplored in many instances. Built of stone and covered with slate, the early English detail, generally very good, the character of the style very truthfully retained, as shown by the chancel windows, the well-executed caps and bosses, and in the eastern triplet, make up a very excellent attractive whole. The plan of the church is cruciform, and is divided into a nave and aisles, north and south transepts, chancel and aisles, with a vestry at the N.E. angle. There are several large galleries, one at the west end, one in each of the transept and chancel aisles, which add very considerably to the accommodation for sittings. The organ is placed in the west gallery, and rather takes from a good perspective, as seen looking westward, the stone columns and plaster-moulded arcade giving a very poor effect; and the church generally supports some well-designed work in the clerestory, where oddly enough we find stone used again, though we cannot help feeling glad to see it, instead of the plaster work before referred to. The roof is high-pitched and open, of good design, but, owing to so little of the light of heaven illuminating the interior, we are unable to say much about it. The lancet windows are not enough to admit the cheering rays, and this is certainly a drawback; it gives to the church a gloomy appearance which it ought not really to have. Most of the windows are filled with stained glass, but of no good type, except the eastern subject, representing the Lord’s Supper. The font, close to the west door, is of simple design, and has the emblems of the Evangelists sculptured in relief on the bowl. The pulpit, too much like a large wineglass, is lofty, and blocks out the view, looking east. The pewing is very mean, and on a level with the pewing of the passages, which is not improving. Some simple wooden screens shut out the chancel from the aisles, and the table is plain and railed off. The diaper work painted on the chancel wall is well done and effective.
Early in 1845 the Church of St. John was consecrated for divine service in the northern division of Kensington. Misgivings were expressed at the time that the site, one of the most attractive in London, had been chosen too far out in the fields; but the population of the district has since risen from less than 3,000 to more than 60,000, and has been partitioned among six new parish churches, all built from voluntary contributions, and maintained without endowments. The church, parsonage, and schools of St. John’s represent an expenditure of nearly 20,000l., almost entirely raised within the parish; and the subscriptions and collections for 1870 amounted to 996l.collected in the church, besides 850l.pew-rents, and 2,390l.collected in other ways for local and missionary purposes. Between 500 and 600 children are in attendance at the schools, and nearly 400 of them belong to the Parochial Provident Society, which consists in the aggregate of 731 members. The congregation appear much in need of the additional comfort and accommodation which would be derived from removing the organ out of the west gallery, and letting in the light from the handsome window behind it. The design of the architect might then be carried out, and the organ and pulpit be placed as originally intended, throwing back the fronts of the north and south transept galleries. This church has suffered a good deal at different times from well-meant efforts to provide additional accommodation for the vast population which has grown up round it; but nothing has been done which might not be easily set right at a small expenditure. The present incumbent has been seventeen years in residence, and was appointed by the late Bishop Blomfield, of London, the see to which the patronage belongs. The east window is an adaptation in coloured glass of the“Last Supper” of Leonardo da Vinci, and was offered by the parishioners as a memorial of their sorrow for the early loss of Eleanor Isabella, only child of Sir John Franklin, and wife of the incumbent, who was cut off in the midst of a career of singular activity and Christian usefulness about ten years ago. A mural monument close by records the decease of the previous incumbent, the Rev. E. Denniss, who fell a victim to cholera in 1854. This likewise was placed there by the parishioners as a monument of their affectionate regret; and it is very observable that our new churches derive increased solemnity and repose from the gradual increase of such mementoes as these.
Out of 1,400 sittings, this church has about 400 free; all the others let at rates varying from 4s. to 15s. per quarter. The congregation is composed mainly of the well-to-do people of that part, and the collections which are made for various objects through the year average from 50l.to 60l.a Sunday, whether it be for home or foreign objects. The organist, Mr. Cooper, is surrounded in the orchestra by a selection of the male Sunday scholars—who are evidently well-trained, and make up an effective choir—without surplices. The service is completely on the Evangelical model, animated and thoroughly devotional, and the congregation join in it earnestly. The prayers and lessons were well read by a substitute for one of the curates, who are two, the Rev. Messrs. Leicester and Newton. The sermon was preached by the incumbent, the Rev. J. P. Gell, from Psalm iii. 4, “He hath made his wonderful works to be remembered.” The rev. gentleman’s preaching is careful, practical, and devout; and appears to come directly home to his hearers, over whom, through a long series of years he has maintained a very manifest influence for good. The ordinary services are on Sundays at 11a.m., and 7p.m., and lecture on Wednesday evening. At 12.30 there is full Communion Service every first Sunday in the month, after the morning service; and an early celebration at 9a.m.on every third Sunday in the month.
St. George’s, Campden-hill, the spire of which, in the distance, is so closely allied to the Kensington Water-tower and that other familiar object of West London distance, Tower Cressy, that we suppose there are few who are unacquainted with the rather odd-looking trio. Either of them taken alone would form a good distance object, but as it sometimes happens they all three lump together in the landscape, the effect is not only odd, but certainly striking, the water-tower always looking like the big brother of the other two. St. George’s, however, must now be taken alone, and really it deserves to be especially noticed. The church stands N. and S., the south elevation being worthy of remark for much excellent and effective detail. The tower and spire, of fair proportion at the S.E. angle of the building, form an important feature of this view. The spire is broached and covered with slate in bands, and relieved with wooden spire lights with iron finials, giving a picturesque appearance. The tower is without buttresses, and, like all other portions of this south elevation, is faced with stone in random courses, with Bath stone quoins and dressings, and clean-cut bands of stone of warmer colour. It is lighted by deeply-recessed lancet windows, with columns and foliated caps, and bands on all sides. The staircase within is clearly marked by raking lines of windows, simple and effective. The centre of the gable of this elevation is occupied by a large and boldly-treated window, with geometric rose and four lancet lights, deeply recessed with label mould, encircling three well-carved heads in relief; this window is flanked by side two-light windows, partly concealed by the tile roof of the large cloistered porch. Being the principal entrance to the church, this roof is supported by dwarf and massive columns, with carved caps and cusped arcade. The whole forms a picturesque feature in perspective. The side and north elevations are very plainly treated in brickwork, with coloured bands or strings continued round the buttresses. The windows are executed in stone, plain-cut, unsplayed tracery; the reason for this change in design is evident—these elevations will shortly be hidden by the houses that are hourly springing up round the church. The usual stone finials and crosses are replaced by iron of like character.
The plan of the church is slightly cruciform, and consists of a nave and aisles, east and west transept, a doubly-recessed apsidal chancel, and aisles. Large galleries run round nearly three sides of the body of the church, and at the south end there is a double tier for school-children. Galleries, as we have often observed before, do not improve the good effect of a building; however, these galleries have a novel treatment: the balcony—if such an expression may be used—is suggestive of a conventional ship’s side with the ports complete. We by no means wish to convey a false impression by these remarks, for the lines of these galleries are very graceful, and yet sufficiently angular to be quite in keeping with the style of the church. The corbelled principals of the galleries, too, are effectively cut; they take a bearing on the iron columns of the arcades, from which, in every other respect, they run clear. We never remember to have seen iron better treated in church-arcade columns. The detail is sharp and clean, and the columns are not so slender as to appear unequal to their task of supporting the brick arches and clerestory, and the light nave and other roofs with saw-tooth cut and intersecting ribs. Generally the interior effect is exceeding good, especially the arcade of the east transept. There is evidence of great originalityof thought on the part of the architect, which we cannot fail to notice and admire, and the colouring is harmonious and quiet in the corbels, bands, and courses, which are of stone, nearly all ornamented with flowing Gothic scrolls, painted black and incised. The font is an excellent example of early work jewelled with coloured bosses round the circular bowl, with the inscription “One Lord, one Faith, one Baptism.” It stands near to the southern doors. The oak pulpit is elevated to suit the galleries, stilted on stone clustered columns, with foliated caps, and butts upon the chancel west pier. The oak-eagle lectern is also at the entrance of the chancel, and is very well executed. The pewing, perhaps the least attractive portion of the fittings, is, however, well cut, but too dark to our mind. The organ occupies the west chancel aisle, and is placed over the vestries and quite undecorated. The chancel windows in the apse are well filled with stained glass, by Messrs. Lavers and Barraud. In the rose is represented the Crucifixion; the four lancets, the Evangelists and their emblems. The passages are paved with plain tiling. Mr. Bassett Keeling, of Gray’s-inn, was the architect, and we must congratulate him upon having produced an exceedingly beautiful and original type of church. The first stone was laid by the Ven. Archdeacon Sinclair, in Feb., 1864, and by Trinity Sunday in the following year the church was opened for Divine Service.
This church is situated partly in the Ward of St. Mary Abbotts and partly in that of St. John’s, Notting-hill, having in both departments a little over 8,000 inhabitants. It provides 1,400 sittings in all, 413 of which are free. But these in cases of emergency can be added to by about 150, provided by a system oftelescopicseats, which can be drawn upon occasions from under the fixed pews, across the main aisles, filling up the entire area of the church. Six or seven years ago the site of St. George’s was a cabbage-garden; but a private Christian gentleman conceived the happy idea of converting it to its present purpose, built this beautiful edifice at his own cost, and presented it to the district. The congregation has grown up almost as rapidly as the building itself. All the sittings not free are let at from 1l.1s. to 2l.2s. per annum, and the congregation is usually full and of a superior class at the morning and evening services. The Duke of Argyll and the Earl of Airlie and families hold sittings, and usually attend here, with other families and persons of note and character located in and about this aristocratic neighbourhood. On Sunday morning, the 25th of June, 1871 the church was crowded, a rumour having gone abroad that the Princess Louise, the daughter-in-law of the Duke of Argyll, was expected to be present. If this were the cause, however, there must have been considerable disappointment, as the Princess was certainly not there. The Vicar, the Rev. George Bennett, who is usually the morning preacher, preached a useful and discriminating sermon on John xvii. 16, pointing out in what sense Christ was not of the world, and in what sense his true people are not of the world. Some seasonable remarks were made about the temptation under which Christians now lie to succumb to what is called “public opinion,” until there is danger of their placing the voice of “society” above the voice of conscience and the word of God. Yet this was the only standard of right and wrong; whilst the standard set up by the world was anunrealone, and not sincerely believed even by those who, from the force of fashion, practised it. The prayers were read by the Rev. Mr. Becker, and the Litany by the Rev. Mr. Frampton, the Curates. In this instance there is also a lay reader, Mr. Gordon Cleather, who, in a surplice, read the lessons well and distinctly. The Rev. Dr. Davis is the evening preacher, who is known as a clergyman of distinguished talent. The church has no endowment, and the clergy are maintained and the expenses met out of the pew-rents and offertories. There are several religious and benevolent institutions, also, supported by the congregation or receiving aid from it. In St. George’s Schools there are boys about 100 and girls the same number, with infants about 130. These received voluntary aid to the amount of 160l.in 1870. There is a District Visiting Society account, for which, including aMaternity, Provident, and Work Society, there was received from various sources and disbursed the sum of 360l.in the year. The offertories, apart from subscriptions—and from which all objects are aided in proportion—brought 181l.0s. 6d.; and there are lists of subscribers to all the funds—as, for instance, to the Church Service Fund, the offertories for which amounted only to 39l.16s. 9d., but which was raised by two collections in the year and subscriptions to 108l.11s. 4d. The worship is plain Church of England, barring the intoning of portions of the prayers. The choir is not surpliced, and the singing, for the most part, lively, accompanied by a good organ, well played by Herr Sowerby, Professor. The hymns are “Ancient and Modern,” published at the Sacred Music Warehouse, Novello and Co., Dean-street. The order of services are—Sunday: morning at 11, afternoon 3.30, evening at 7; Wednesdays, Fridays, and holidays. Holy Communion on the first and third Sunday in the month at 9a.m., and on the second Sunday after the morning service.