Asomewhatheavy-looking, but substantial structure in the main-thoroughfare attracts the attention of every passer-by at the west-end of Westbourne-grove, occupying also the corner of the Ledbury-road, where it intersects the Grove. It was intended to be in early English style, and so we presume it must be considered, although it does not strike one as realising the ideal in a very impressive degree. It is, however, slightly decorated, and has something of the details of early work. It is solidly built of Kentish rag, with Bath-stone facings, having two flanking towers, surmounted with stone spires. In addition to the principal entrance, over a flight of steps in the front, these towers afford access to the galleries, to which, also, there are two other approaches from without, at the north end of the chapel, one on each side. This is the largest chapel we have yet seen in West London; and the space within is economised to the utmost extent by gallery accommodation, there being double galleries on three sides, two having nine rows of seats. These, with the pewing completely covering the ground floor, give accommodation for 2,000 persons. The great feature of the interior is massiveness, which is only slightly relieved by an ornamental panelling on the gallery fronts, and a modern platform pulpit. When pretty well filled, as we saw it on the morning of Sunday, the 17th of September, 1871, the place has an imposing effect. On the north side, behind the pulpit, there is an apse, with an organ and a few singers, answering well the purpose of leading the large congregation, which joins heartily in the musical parts of the service. There are also behind the chapel proper, six spacious rooms for Bible-classes, committees, &c., which is a noticeable feature, affording great facility to the several societies attached.
The Baptist Church now worshipping at this chapel was originally formed at a small chapel or meeting-place in Silver-street, Kensington Gravel-pits, in the year 1823. Its first settled pastor was the Rev. W. Southwood, who laboured with it from 1826 to 1830. The Rev. John Broad succeeded in 1831, who occupied the post for ten years; and was followed by the Rev. John Berg in 1841, the Rev. F. Wills in 1843, and by the Rev. W. G. Lewis, the present pastor, in 1847. Mr. Lewis preached his first sermon April 11 in that year, and was formally ordained in the following September. The progress made through these years—and especially under the latter pastorate—is sufficiently told by the fact that the first list of members appearing in the church book in 1826 included only seventeen names, whilst the list in December of last year (1870), numbered as many as 725. The small chapel in Silver-street becoming too strait for the growing cause—after considerable research—the prominent and important site of the present chapel was obtained and built upon in 1853, at an entire original cost of 5,500l.Since then galleries were added in 1859, at a cost of 579l., and in 1866 a considerable enlargement took place, at a further grand outlay of 5,895l., so that the chapel as it now stands represents an expenditure of about 12,000l.Thus, apparently by a course of uninterrupted progress, within the last quarter of a century has grown up a very large and powerful church, which takes rank with the first of West London churches for numbers, for wealth, for influence, and for its multifarious Christian labours. There are few finer instances of the effect of the Voluntary principle in religion to be found, whether we look for them in the Established Church or in Nonconformity. In the year 1870, 668l.5s. 6d. was received for pew-rents, and the weekly offerings amounted to 198l.16s.; collections at the Lord’s Supper, 106l.2s. 8d. There are large Sunday-schools, with 632 scholars of both sexes and all ages, and a capital school library of 500 volumes, to which 371 of the scholars subscribe. Towards the expenses of the school the church contributed 32l.2s. 5d., and from this and its other sources of income, after paying its expenses, the school contributed 53l.6s. 7d. to the Baptist Missionary Society, in addition to 100 dresses which were made and sent to a mission station in Western Africa. An “Evangelical Mission,” the object being tract distribution, sick visitation, &c., obtained from the congregation to assist its work 24l.3s.; the London City Mission, 88l.; Baptist Missionary Society, 165l.8s. 2d.; a Soup Kitchen, coals and bread, 23l.10s.; Children’s Friend Society, 10l.5s. 4d.; Maternity Society, 4l.1s. 10d.; a “Ladies’ Working Society” produced 27l.9s. 7d.; a “Mother’s Meeting,” by which nearly 200 poor women were assisted in providing clothes for themselves and families, 115l.; and a “Young Men’s Mutual Improvement Society” raised 84l.2s. 7d. Besides all these, and independently of them, the congregation contributed 524l.5s. 1d. towards the reduction of a debt still remaining upon the chapel, the whole representing an income and an appropriation of 2,469l.19s. 11d. In connexion with the Children’s Friend Society there is a penny-bank, which received in the year 224l.3s. 8d. deposits. It must be evident to all, that great and sustained effort, and some self-denial in the moving spirits of these various operations, can alone account for such results. The Rev. W. G. Lewis might well be congratulated upon the health and energy he has been enabled to bring to bear on this work, and upon the most efficient aid he has found ready to his hands in the numerous and zealous church and congregation over which he presides. As to the general character of his pastorate and ministry, their abundant acceptableness and usefulness are sufficiently manifest from their duration, and from the present aspect of affairs at Westbourne-grove. Twenty-five years’continuous ministry to the same church, and things all round still healthy, vigorous, and flourishing, places a minister almost beyond criticism, if any were disposed to indulge it. Mr. Lewis appears to be an earnest and affectionate pastor, and calculated to govern a church without destroying it, and to its building up in the unity of faith and love. He is undoubtedly an able and gifted minister of the New Testament, discerning the spiritual requirements of his charge, and skilful in meeting them by bringing out of the treasury “things new and old.” Speaking from our own observations and information, the whole of his service, from beginning to end, is religiously profitable and instructive in a very high degree. Having a good voice, capable of elocutionary effect, under the control of a well-furnished mind, his sermons are refreshing in their originality of conception and their terseness, yet completeness of expression and illustration, so that the hearer, at the close, feels that he has neither had too much or too little, but has been fed with intellectual and spiritual food “convenient for him.” Mr. Lewis is well known as Editor of theBaptist Magazine, which has been for twelve years under his management. The subject of discourse was Mary of Bethany and the alabaster box of ointment (Matt. xxvi. 13). The force of the Divine love working in the human heart, and illustrating the effects of the Saviour’s love to the world, was appropriately set forth. Its power, its freedom, its breadth, inventiveness and self-sacrifice in devotion and doing good, were set out in vivid contrast to the narrow bonds of worldly conventionality and of a cold-hearted time serving religious profession. The good work which Mary did against the Saviour’s burial was symbolical of his own “good work” which he did by giving himself for us. “Very costly, and embodying all that he could give.” The hours and order of service at this chapel are: Sundays, 7a.m., prayer-meeting; 11a.m., public worship; afternoon: 3p.m., Bible classes; 6½p.m., public worship; 8p.m., prayer-meeting. Monday evening at 6, prayer-meeting for females only; 7, general prayer-meeting. Baptism by immersion administered as occasion arises. The Lord’s Supper on the evening of the first Sabbath in each month at 8. Church meetings on the Friday before the first Sunday in the month, at 7p.m.
The deacons are Messrs. Fenn, W. B. Head, Rabbeth, W. Dearle, J. R. Philips, G. Lindup. The city missionary attached is Mr. J. Browne.
Thename of the “Free Tabernacle” and Mr. Varley are indissolubly united in Notting-hill. The Tabernacle is a very plain brick structure, in Norland-square, or rather in St. John’s-place, leading out of the square. It admits of no architectural description; but on entering one is impressed with the idea that it has been built with an object. It has the appearance of a large hall, with a platform pulpit at one end, and a choir gallery behind it. There is no other gallery at present; but the ground floor is thoroughly pewed, and the whole is capable of accommodating 1,000 persons, and, if necessary, 1,200 could find a place. The original cost of the building was 2,200l., the responsibility of which was entirely borne by the present minister and his father-in-law, Mr. Pickworth, who undertook the work solely in the interests of the spiritually destitute poor of the neighbourhood. Mr. Varley, who was at the time and has ever since been engaged in business, first began to preach nine years ago in the Potteries, in the Notting-dale Schoolroom, where he speedily collected a congregation from the poor people of that district, so large and overcrowded that he was compelled to find another place. This led to the building of the Tabernacle, and to one of the most valuable voluntary religious efforts that we have yet had the pleasure of recording. Upon this basis, at the present time, an average congregation of 800 in the morning, and 1,000 in the evening, assemble for public worship. Upon special occasions the number is increased to 1,100 and 1,200, and it is interesting to note the respect and affection with which Mr. Varley is regarded by all this people. He has succeeded in establishing an influence undoubtedly for good over a class not to be founds in many of the congregations we have yet had under review. It is notorious that, as a rule, our poor do not attend our churches and chapels, but the “Tabernacle” supplies an exception to the rule. In this case the minister himself is an active tradesman, and appears to possess that kind of talent which adapts him to the mind and circumstances of the class to whom he ministers. Without even the shadow of lowness or vulgarity Mr. Varley has a certain colloquial style and manner which impart both pleasure and profit to his hearers, while it wins and retains their respect. His preaching is to a large extent expository, as on the morning of Sunday, the 23rd of September, the text (Heb. viii. 6) was illustrated by frequent references to other portions of Scripture. There was a peculiarity which we have not observed so fully carried out anywhere as here, a great proportion of the congregation had their Bibles in their hands, and regularly followed the preacher in his references with manifest interest, very much after the manner of a Bible-class following the teacher. They had evidently been well trained to this, and did it asfrom established habit. Mr. Varley also expounds in the reading of the lessons, and in so doing on this occasion denounced all assumption of apriesthoodby men, and the pretended sacrifice of the Mass, as a sin against God and a complete contravention of the Scriptures. The hymns used are entitled “Hymns of Grace and Glory,” arranged especially for the service of this congregation, and are sung to simple melodies in which all can join. The singing is universal, lively, and devotional, and appears to realise the great object of music in public worship. The harmonium, however, it may be observed, is a little too much heard. It is, perhaps, what some would term noisy, and is too apt to drown instead of assist the congregational voice. The church, which now numbers about 550 members, is Baptist by profession, but what maybe termed an “open” Baptist Church, freely admitting Christian people of all denominations to its communion. Amongst other peculiarities at the Tabernacle there is a communion every Sunday morning after the public service, except on the first Sunday in the month, when it is after the evening service. It is the only case in a Nonconforming place we have yet had to notice in which there is a weekly celebration. Mr. Varley believes this to be the Scriptural order; and from the large number that tarry to that service it would appear that his people are one with him in this belief. The public services are on Sundays at eleven and half-past six; Monday evening prayer-meeting at seven, and on Wednesday evening a sermon at seven. There is a good Sunday-school attached, with about 500 children and a staff of 30 teachers. The church derives all its financial support from voluntary effort. Weekly offerings are taken at the doors, and all the sittings are free. Up to the present time, Mr. Varley’s labour has been gratuitously bestowed. It is with some surprise we learn that he has never yet received any earthly reward or testimonial whatever for his valuable services. We do not know whether it would be approved by Mr. Varley himself, but we would suggest that it is one of the first duties of the church at the Tabernacle to set their minister free from the concerns of worldly business, that he might devote all his time to study and the discharge of his pastoral duties. Having, under God, raised the church, he surely is its natural and fitting pastor; and one cannot but think that his separation to the work would prove a blessing to that people. At present, his Sunday labour is supplemented by that of a missionary (Mr. Ashdown), supported by the congregation, who does much pastoral work through the week, visiting the people and striving to keep alive their interest in public worship. Although the present building is a large place, it is thought not to be adequate in space to the demands; and is, therefore, now about to be closed for some weeks, pending important alterations. After these are effected there will be an area of 74 ft. by 94, and galleries all around, affording accommodation for over 2,000 people; and in addition to this there will be several class-rooms, and one large room for general service, calculated to hold 500 persons. It will easily be conceived that in “Mr. Varley’s Tabernacle” (as it is now commonly called) there must be a centre of powerful influence in dealing with a great mass of people not reached by other agencies, and which circumstances have caused to congregate around it. The exterior will be greatly beautified by the alterations—a view of which, by favour of the architects, Messrs. Habershon and Pite, we are enabled to produce.
Mr. Varley’s Tabernacle, St. James’ Place, Notting Hill, W.
Thisis situated near the point where the Cornwall-road crosses the Ladbroke-grove-road, with a low, single-arched looking front, approached by a flight of steps from the footway, and inclining towards the latter road. It is a wooden structure, but protected by a coating of lath, with an outside covering of Portland cement; and when on the other side the whole building is in view, it looks a long, dark, narrow object, which would not be readily taken for a place of worship, reminding one of a huge ironclad lying at anchor in a quiet harbour. It may be explained that the shell was formerly a part of anannexebelonging to the Exhibition building of 1862; and having been made a present, by the contractors, Messrs. Lucas and Co., to Sir Morton Peto, was presented by that gentleman for its present good purpose in the Cornwall-road. It was set up in 1863, including a large, commodious schoolroom, deacons’ and minister’s vestries all included. The chapel itself is a spacious oblong, fitted with an organ gallery behind the pulpit, and another gallery of similar dimensions at the opposite end, but having no side galleries. The organ was also the gift of Sir M. Peto, and built by Willis, of the Albany-road, Regent’s-park, at a cost of 300l.There is a plain pulpit, sufficiently elevated, and the floor is plainly pewed; but the woodwork in the roof is tastefully coloured in light blue and white, which gives a light and pleasing aspect to the interior. The place will accommodate about 800 persons.
The Rev. J. A. Spurgeon, brother of the Rev. C. H. Spurgeon, of the Metropolitan Tabernacle, was the first minister of the chapel. He laboured very successfully for four years—collecting an excellent congregation and a goodly body of church members. He was, however, unfortunately for his people, removed toassist his brother in the duties of the college which he had founded in connexion with his South London enterprise. Previously to his departure, however, the church gave substantial proof of the esteem in which it held him, by presenting him with a purse containing 50l., and a handsome gold watch and key, by Bennett, of Cheapside, which cost 24l.
The successor was the Rev. Charles White a minister who can scarcely be said to have settled in the church. At his inauguration the Rev. C. H. Spurgeon preached an appropriate sermon, at the close of which he hoped, and in fact predicted, that the Rev. Mr. White would prove the “right man” for the congregation. It, however, almost immediately after transpired that a serious feeling of estrangement, and of something beyond, sprung up between several of the principal members and deacons and the new minister. It need not be surmised which side was most to blame. Probably it is safe to omit all conjectures on the subject. This “letting out” of the waters of strife became painful in its consequences. The church was completely rent; and in about nine months after his appointment Mr. White left the chapel, and betook himself, with a large number of the congregation, to the Ladbroke Hall near, where he continued to minister for another year. In the meantime the chapel was well nigh forsaken and the church severely tried. It was at this juncture that the present minister, the Rev. R. H. Roberts, B.A. (of London University), was invited, and undertook the charge. Under the difficult circumstances he appears to have acted the part of a wise man, resolving and avowing his resolution not in any way to interfere with Mr. White, or harbour any feeling of hostility towards him or his friends, but, on the contrary, to evince towards them an amicable disposition. There was, however, not long the need for this display of Christian temper in that direction, as very soon Mr. White removed from the neighbourhood. From that time the church has been gradually revived and the congregation visibly increased, many of the old members returning, and some new being added; and at present it looks as though it must shortly recover its former strength. Mr. Roberts, who has now been two years with the church, is an intelligent and thoughtful preacher, and from the discourse to which we listened, founded on the parable of the pounds, we should think he is aiming at inspiring his people with a high sense of their responsibility. There were some pointed and pregnant utterances in the sermon which are apt to fix themselves in the memory. As for instance, in regard to the constancy of Christian service: “Let not this be a work for ‘saints’ days,’ for all days are, or ought to be,saints’ daysin the calendar of the kingdom of heaven.” As to the Saviour’s second advent: “Thebestway of waiting for Christ is to continueworkingfor him. With the nearness or distance of his coming we have nothing to do; the word says ‘OccupytillI come.’” As to the proper use of our talents: “Some men prosper and come into the frontby accident; but the outward seeming will bepiercedthrough in the day of account, and the very heart of whatever reality there is about us will be got at.” Then, again, as to human attainments: “All human attainments are only divine endowments developed and magnified.” These and similar terse remarks, thrown out in passing, added effect to various parts of the subject.
The service of song is well provided for here. “Psalms and Hymns” for use in Baptist congregations is the book used, in which it is satisfactory to observe the name of every author drawn upon appended to his composition. The Bristol Tune-book is distributed, and the name of the tune is given out with the hymn. There is also Allen’s Book of Congregational Chants and Anthems; and that grand and universal hymnTe Deum Laudamuswas not omitted, but was sung in the midst of the service with much propriety and spirit by the whole congregation.
In the Sunday-school there are a little over 300 children on the books, and an average attendance of about 100 in the morning and 220 in the afternoon. There is a “Home Missionary Society,” which employs twelve tract distributors; a “Maternal Society,” a regular “Mothers’ Meeting,” and a “Dorcas Society.” In its late troubles, as a matter of course, the finances of the church became deranged and fell into arrears. Although surely improving, a rather heavy balance is still due to the treasurer. Yet, notwithstanding, we observe that the congregation contributed last year 43l.18s. 7d. to foreign missions. The church draws its home support from pew-rents, which last year amounted to 185l.11s., and a weekly offertory, a special fund, incidental sources, and collections, yielding in all, from July 1869 to July 1870, 497l.1s. 11d.
The order of services is: Sunday—Prayer-meeting at 10.15, public worship at 11a.m.and 7p.m.; Monday, prayer-meeting at 7.30; Wednesday, “Congregational Bible-class,” a service intended for the simple exposition of any passage of Scripture upon which any person present might wish comment offered; alternating with singing classes, teachers’ meetings, church meetings, &c. Inquirers’ meetings are held on Monday evenings by the pastor in the Vestry, from 7 to 7.30. Communion on the first Sabbath in each month after the evening service, and on the third Sabbath after the morning service.
The Deacons are eight in number—viz., Messrs. W. Baynes, W. Knight, Charles Chambers, Dr. Pennell, Dr. Manning; Messrs. Catchpole, Hunt, and Healy.
Thischurch is situated in Pottery lane, near the north end of Portland-road, bordering on the Potteries, from the poor population of which—more particularly the Irish portion—it draws its congregation. The building and the school attached occupy one side of the road, and a row of stables the other; and, as though not to be desecrated by looking on the latter, there is not a noticeable window in the road side of the church; consequently no architectural attraction in the exterior, which is about as uninviting as the site on which it stands. It is not until one has passed through a small enclosed courtyard, thence by an unexpected turn into a half-hidden portico, and again through a cloistered doorway—all impressing with a strong idea of seclusion—that he becomes really conscious of the presence of an ecclesiastical edifice. Everything to this point is plain as plainness itself—there being nothing to be seen but a heavy, bulky pile of common brickwork, wearing something of the aspect of a very poor monastic enclosure. But on reaching the interior a different impression is awakened, although still heaviness and gloom prevail. The principal nave is short, and that, with the side called “Our Lady’s Chapel,” are together not capable of holding more than about 500 persons. At the same time it looks overcrowded with pillars, which darken and intercept an otherwise limited view. The effect of the whole is that of strength, but dimness and lowness. The architecture is of a mixed kind, in which the Italian is prominent, with a slight blending of Gothic. The diminished effect of space and light are, however, of course relieved by the illuminations and ornaments peculiar to a Roman Catholic church—the numerous candles, the images, the high altar, its bright furniture, drapery, and ministrant priests, standing out conspicuously, and lit by daylight from the chancel-windows. Moreover, a strip of the walls through the full length on both sides is ornamented with some effective painting on slate, representing various passages in our Lord’s sufferings, by Westlake, who also executed a couple of frescoes at the back of the side altars, and the subjects of three or four stained windows. The decorations of the large side-altars to the Virgin and St. Francis are partially seen through the commingling columns. The body of the church is filled with plain benches and cane-bottomed chairs, all of which are much the worse for wear, and in their present state looking quite in keeping with the voluntary austerity and poverty of the famous mendicant friar of the thirteenth century from whom the church derives its name, and whom it regards as its patron saint,St. Francis D’Assisi. A charge is made for entering the seats, and be it noted that not one was observed to enter without dropping his coin, larger or smaller, in the plate. The fee appears to be considered in the light of aweekly offering. One of the most notable objects in the church is the baptistry, where there is a handsome marble font, with a large conical lid and fixed pulley machinery for raising it.
This church was built ten years ago, by Mr. Clutton, as a chapel of case to the larger Roman Catholic cause—St. Mary’s, Bayswater—which establishment was the first outcome of the late Cardinal Wiseman’s Ultramontane mission in London. The Rev. Father H. A. Rawse, M.A., then of the Oratory, Brompton, and previously an Anglican priest of Oxford, illustrated his zeal as a convert to Rome by the donation of 7,000l.to the St. Francis enterprise, and became its first resident priest. The Rev. Father Lescher is the present minister, who is occasionally assisted by priests from the parent church at Bayswater, or from the Oratory, and had present, on the morning of our visit, Father Robertson, from the former place. Father Lescher himself has lately given proof of his zeal by the handsome gift of 500l.towards 1,400l.for the purchase of the Silchester Hall, recently occupied by the Methodists, and being acquired by the Catholics for a school. Their present day-school, in Pottery-lane, has about 160 pupils, who pay, as a rule, a penny per week, the necessary balance being made up by other funds.
Father Lescher was the preacher for the morning, and prefaced his homily by several announcements, one of which had reference to looking after their pauper children who were taken to the Kensington Workhouse. On any child being taken there, notice was to be given to the priest, who would cause inquiry to be made as to the spiritual oversight of such children; and the congregation were earnestly exhorted to attend to this, as he said it would “prevent theproselytism of the poor.” He congratulated them that they had succeeded in sending some Roman Catholics to the Board at the last election, and so had fared better of late. But he urged them to endeavour to return more at the next election, in order that their prospects in regard to the children might be still more improved!
The rev. father took for his text Ephesians iv. 23, 24, “And be renewed in the spirit of your mind; and that ye put on the new man; which after God is created in righteousness and true holiness.” The discourse was a simple, pointed extempore address on regeneration, or, as the preacher sometimes called it, “conversion,” occupying about thirty minutes. There was “a great difference between the Christian and the heathen.” “We were not born Christians, but sinners; and sin would master us unless a change be wrought in us.” “Heresy always had some truth in it; but it was truth carriedout without being duly limited by other truths.” Thus as to regeneration, which was wrought by the grace of God in the soul—no doubt that grace began to work in baptism. But a man was not regenerate or converted because he had been baptized, for he might be living in sin. Conversion was a thing to go on continually through a man’s life. Europe was covered all over with a race of baptized, but really unregenerate men. Sin should be completely taken out of our heart. From beginning to end regeneration was God’s work. He made us new creatures. Christ was a new man in this world, and was a pattern to which we were to be conformed; we must be like him, setting aside all worldly-vain, foolish, and vicious thoughts. St. Francis was an example, whose feast they had just celebrated, who, by the grace of God, was enabled to live a life of devotion and self-denial. “Let them pray to St. Francis, that he might help them to follow in his steps.” Apart from the exhortation to pray to St. Francis, many will take the essence, form, and language of this outline as thoroughly Evangelical. There appears to be a departure from the strict doctrine of essential sacramental efficacy, and a distinct insistence on the necessity of a change of heart and of a holy life. It was high mass, and one of Mozart’s formed the musical part. The organ is a small one, but sweet in tone, and played by a new organist—a pupil from the Pro-Cathedral. The choir did not contain any distinguished voice, but the singing, though less florid, was more appropriate than the extreme artistic affectations of the Oratory and Pro Cathedral. On the previous Wednesday—which was the Roman Catholic Feast Day of St. Francis D’Assisi—Archbishop Manning had preached in the church.
Themeeting-place of thispeculiarpeople is in an upper room, Clarendon-place, Clarendon-road, Notting-hill. It appears filled with 150 persons, and as far as we could incidentally learn they have about eighty acknowledged brethren and sisters. This society is the result of a division in the one formerly united in Bayswater, and is composed of what are termed the “Darbyite party” in that schism. The “Brethren” have been in West London over twenty years, but this part of their small body has been at Clarendon-place five or six years. They form the only congregation of that persuasion in the parish of Kensington. We found them on visit to be an extremely close and uncommunicative people, with the single exception of an amiable sister, next whom we happened to sit, and who politely tendered more information than we could subsequently extract from all the brethren. It was the usual Sunday morning service of “breaking of bread.” The loaf, which was a plain baker’s loaf, was in the centre of a table; in the coarse of the “breaking” the middle of it disappeared, and little but the shell remained. There were also two plain glasses upon the table. As a rule these services of bread-breaking are conducted in silence; but on this occasion some speaking was allowed, and two of the leading brethren in succession read and commented in a familiar way upon portions of Scripture. Some of the remarks we are obliged to notice were extremely simple, quite spontaneous, and were delivered under what the speakers appeared to thinkspiritual impulses. There was, however, nothing very instructive or useful in what was said. The speaking done, a brother engaged in prayer, and after another brother had read a list of names of persons who wished, on the next Sabbath, to break bread with them, one marriage of a brother and sister to take place on the following Saturday, and two burials for that day, the meeting terminated. In separating the amount ofhand-shakingand friendly, and doubtless cordial, recognition of each other, was so protracted that we could not get from ourextra saintseat for a considerable time. When at length we got near the table and encountered a few of the leading brethren, being invited thereto by our observant and kindly sister, we endeavoured with all humility to make acquaintance with the case as it stood; but, we are sorry to say, found ourselves impeded at every step. Our object was keenly and suspiciously canvassed. On being simply told that our design was in general to furnish through the Press a connective view of the Christian influences and operations at work upon this vast population, and by so doing to interest the public more fully on the subject, we were met with indescribable scorn at the mention of the “Press.” They would consider it “a sin” to give any information to the “Press.” It was the curse of the world, was the “Press.” On being asked if there was not a Christian side to the “Press,” they emphatically answered “No.” There was no such thing as a “religious Press.” It was “all worldly” from beginning to end. The magazines even of the religious bodies were only trying to unite religion and the world. With amusing simplicity one brother asked if by the “Press” we meant “that machine by which tracts, &c., were printed;” and we had to explain that by the “Press” in this connection we meant “a Christian literature as opposed to what was worldly, secular, or infidel.” With one voice they exclaimed there was “no such thing.” We asked if they did not hope to make some use of Christian literature in striving to effect the world’s conversion. Thereply to this important question given by the principal brother very gravely was, “No;we have nothing to do with the world; our work is togather God’s saints out of the world.” “But,” we rejoined, “is not the Gospel sent to the world? And did not the Son of God come to save the world?” The answer was unhesitatingly given by the same gentleman, “No; it was to collect his saints out of the earth.” After this we could not prolong the conversation and took our leave; but before we had left the landing to descend the stairs we were followed by a young man commissioned to ask us this question, “Have you eternal life?” In answer, we affirmed our belief and hope that we had, and asserted our experience of conversion many years ago. On this we were reminded that there “was but one way.” We replied that the “one way” was found in every Christian Church and in the Church Catholic; but, strange to say, this declaration was met with evident disbelief. “God,” it was said, “did not make sects.” We left, asking ourselves the question, How upon these principles could the great purpose of the Son of God in this world be answered?
After the above appeared in theSuburban Pressa letter of explanation was received by the Editor from one of the brethren, which will be found among the supplementary notes. The latter appears to have been written upon reflection, whilst the preceding conversation was doubtless conducted upon the feeling of the moment. Yet, it faithfully reflected the peculiarities of the members, who appear to have no faith in anything but what is strictly identified with their own belief and practice; altogether too narrow for the expanding evangelistic tendencies of the age.
Thisis one of the plainest of buildings for religious purposes, low and uncommanding, and almost lost even among the humble dwellings amidst which it stands—a simple meeting-house, with a stuccoed front, but looking neat and clean, having been recently repaired and painted, and the walls newly coloured within, giving it a fresh and healthy look. The pewing is of a humble character and unvarnished, and the pulpit plain and high. There is a gallery in the west end, which, added to the accommodation on the ground-floor, gives about 250 sittings, the ordinary congregation being at present about 100. The church and people are Strict Baptist in persuasion. Upon the corner-stone we find the following inscription: “This stone was laid by Messrs. Foreman and Wells, Oct. 13, 1851. The chapel is for the use of theParticular Baptists. P. W. Williamson, Pastor. J. Cook and T. Rowley, Deacons.” The chapel has thus been in existence twenty years. The church—never very vigorous or flourishing—has had a chequered history, disputes having arisen among its members from time to time upon subjects relating to its internal affairs, and which resulted six years ago in a division, further weakening its situation and diminishing its few members. From this blow it appears never to have recovered, there being now no more than between fifty and sixty acknowledged members. The present minister is the Rev. C. W. Banks, who has been there one year, and the cause is supported by pew-rents and voluntary weekly offerings. A “Free-will Offering” box is fixed on the inside of each entrance to the aisles, and on every succeeding Sunday the amount so collected is placed in large figures against the side walls. On the occasion of our visit, the account for the previous Sabbath stood thus: “Loose money, 3s. 8d.; in thirteen envelopes, 10s. 3d.” The preacher had a strong voice, and exerted it even beyond the natural requirements of his small audience; but at times it would be almost impossible to hear him if he did not, in consequence of the noisy costermongers, who shout one against the other in the narrow street and immediately in front of the chapel, without any regard to its presence or the service proceeding within. This is certainly a crying evil, and should attract the attention of the police. We had no idea that vegetable and other carts (hand and donkey drawn) were so numerous and noisy during the hours of Divine Service, as we witnessed them in Johnson-street, and other adjacent back streets and ways in the rear of High-street, Notting-hill. Surely there is yet need for a “Suppression of Sunday Trading Society.” There is a small Sunday-school, attended by a few self-denying teachers, and the public services are—Sunday at eleven and half-past six; prayer meeting at threep.m.Wednesdays, preaching at half-past seven; and on Monday evenings, prayer-meeting; and a special monthly prayer-meeting every first Friday evening in the month. There is manifest care under difficulties for the Christian work.
Theplace known by this name is situated in Kensington-place, near its junction with Silver-street, a poor unsightly edifice, within two or three minutes’ walk of the Johnson-street Chapel, and is the meeting-place of the separated portion of its former congregation. The building is ina dilapidated state, the plaster broken away, and the woodwork the worse for lack of paint. The congregation was celebrating its sixth anniversary, and from all appearances there was great need of replenishing the exchequer. However, the event did not seem to have aroused much enthusiasm, for scattered over a rather larger area there was even a smaller congregation than in the former place. The chapel will apparently hold about 350, and there must have been less than 100 present. There is a gallery at one end, and all the other sittings are on the ground floor. The present minister is the Rev. D. Crumpton, whose voice, in its general tone, was indicative of discouragement, assuredly with every apparent reason. The two congregations together might make up an appearance in the smaller of the two chapels; but separately they appear weak and helpless in the extreme, a sight to make a good man mourn over strife and division. It will be next to a miracle if ever these churches rise to a position of influence and power in the neighbourhood. The locality is low and in great need of evangelistic efforts; and if anything could be done to bring the noisy, idle people who fill those narrow streets, or stand at their wretched little open shop-doors, waiting for stray customers, who steal out to market in the hours of Divine Worship, it would be a great boon. There is a Sunday-school attached to the chapel, in which some of the poor children around are collected together, and in this circumstance there may linger hope. The order of services is: Sunday, prayer-meeting at 7a.m.; preaching at 11.0a.m.and 6.30p.m., and prayer-meeting at 3.0p.m. The school is held at 9.30a.m.and 3.0p.m.On week-days there is prayer-meeting on Monday evening at 7.30, and preaching on Thursday evening. The prayer-meeting at 7.0a.m.on Sunday morning may be noted as a rarity in these days, and if tolerably well attended, shows that there is life, amidst all existing discouragements.
Thisis the smallest place of worship we have yet had to notice, being apparently intended for the sole use of the occupants of that obscure court in North-street, called Sloane-place. North-street branches out of Sloane-street, and runs through a very low neighbourhood; and in about the lowest part of it, densely populated, is the court down which one passes to reach the chapel. It is at the extreme end of the parish eastward. The chapel has an aspect in every way in keeping with the humble class of tenements among which it stands, and of course has nothing architecturally to notice. It has a lamp over the low front door, which may serve in the stead of a parish lamp, to illumine the gloomy alley on dark evenings. The building has a dwarfed and dingy appearance; was from the first, is, and perhaps ever will be private property, lent for its present purpose by the proprietor. It will hold at the utmost only 100 persons. There is no settled pastorate; but it is supplied with preaching on the Sunday evening only, under the direction of the Rev. Dr. Alexander, of the Belgrave-square Presbyterian Church. The preacher is usually Dr. Stewart, of Grosvenor-street, a medical gentleman belonging to Dr. Alexander’s church. This Christian doctor is regularly at his post on Sunday evenings, except an extraordinary professional engagement hinder, holding forth the Word of Life to the few poor people who assemble beneath the humble roof. There are no regular ordinances and no other public services, except a prayer-meeting on Sunday morning and on Thursday evening. All the sittings are free. A Sunday-school is a notable feature. Sixty or seventy poor children come together in the chapel from 3 to 4.30 on Sunday afternoons, and are attended to by a few zealous teachers who enter heartily into this work. Poor and humble as the building is in itself and all its surroundings, it is thus undoubtedly a light shining in a dark place. The self-denial and devotion of those kind persons who attend to Christian work in this place is quite exemplary, and will certainly meet with its reward.
Thenew Church of “St. Michael and All Angels” embraces the northern part of the District of All Saints’, Notting-hill, in its new extension towards Kensal-green, in the Ladbroke-grove-road. No doubt, just at this spot, there will, in time, be a middle-class population sufficient to fill the church. But at present the property is new, and, therefore, it would seem St. Michael’s must for some time to come draw from a distance. The Vicar Designate, the Rev. Edward Ker Gray, was formerly curate to Dr. Robbins, of St. Peter’s, Kensington-park, and has family connexions in the neighbourhood, who have largely contributed to his present enterprise; and the plot of land on which the edifice stands, and that on which a parsonage is yet to be built, are the gift of Messrs. Blake and Parsons, who are freeholders in that part. The style of architecture adopted differs from that of most churches, being what is professionally known as the “Romanesque of the Rhine,” and is executed chiefly in terra cotta and ornamental bricks, by Mr. Cowland, of Notting-hill, under a contract(exclusive of tower and fittings) for 4,300l.The architects are Messrs. Edmeston of Crown-court, Old Broad-street; and the plan consists of a nave ninety-nine feet long, exclusive of chancel and western apse, by forty-three feet wide, roofed in one span, with an eastern, western, and southern apse, leaving a northern apse to be added at some future time. On the north side the church is hidden by houses, and it is seen to best advantage at the south-west angle, where it will form rather a picturesque object, when the grouping of tower, turret, apse, and gable are added to the view. The interior is yet unfurnished, and only sufficiently fitted up for the performance of worship. The pulpit, desk, organ, and chancel furniture are all temporary. The contract for the decoration is given to Messrs. Howland and Fisher, who decorated St. Peter’s, Bayswater, which is considered one of the handsomest church interiors in London. About 1,000 sittings are provided, applications for which are requested. The occasion of our visit was the service of consecration, in May, 1871, conducted by the Right Hon. and Right Rev. the Lord Bishop of London. There was a good congregation present; and immediately after the entrance of the Bishop, Mr. Shephard, the Registrar of his Lordship’s diocese, read the petition of the Vicar, Churchwardens and parishioners praying for the consecration of the church. The Bishop having replied, “I am ready to consecrate this church, according to the prayer of the petition,” a procession was as once formed, headed by the parish beadles with their staves, followed by the churchwardens, Bishop, and clergy, who slowly walked round the church, the Bishop repeating the usual service. On returning to the Communion Table, the deed of conveyance was formally received and laid upon the table by the Bishop. The prayers for the ordinary morning service were read by the Rev. Mr. Gray, the Psalms, Te Deum, and hymns being chanted by a choir of good voices, male and female, blending well together, under the direction of Mr. Sydney Naylor, organist. On ascending the pulpit the Bishop took for his text, John xvii. 6, “I have manifested thy name to the men which thou gavest me out of the world,” &c. The subject was divided into three parts: 1. What name he manifested. 2. How he manifested it. 3. The character of the persons to whom he manifested the name of his Father. These topics were worked out with great clearness of thought and felicity of utterance; the Bishop steering delicately through the difficult problem of Divine predestination and human free will, and rendering the point as satisfactory as it ever can become to mortal reflection. A very feeling individual application of the subject to the congregation concluded the discourse. It is about twelve years since we had the pleasure of listening to Dr. Jackson at a confirmation service in a small town in Lincolnshire, and it is gratifying to observe the same doctrinal safety and thorough practical bearing in his ministry which struck us at that time. He also bears his increased years well, displaying a freshness in his appearance and a vigour equal to if not superior to himself more than a decade since. A collection was made after sermon from pew to pew towards the organ and church expenses, and the remainder of the Communion Service and the benediction concluded the whole. It ought to be noticed that a number of the local clergy were present, and that the Rev. Dr. Robbins read the first lesson—the consecration of the Temple by Solomon—in a most impressive manner, and the Rev. J. S. Gell the few verses which compose the second lesson. The Bishop’s chaplain, the Rev. Mr. Fisher, also assisted in the service within the chancel rail.
Mr. Gray’s ministry is reported Evangelical in its character, and his service lively and devotional, without Ritualistic features. The congregation gradually increases, and it is hoped that ere long the furnishing will be completed, and that the church will answer all the purposes for which it was built in that rising population. The Churchwardens are Captain N. W. Boyce and J. D. Cowland, Esq., and the services are: Sundays at 11a.m.and 3 and 7p.m.Weekdays, Wednesday and Friday at 11a.m., the Litany, Holy Communion, at 9a.m.every Sunday, and after the 11a.m.service the last Sunday in every month. Baptisms at 2.30 first Sunday in the month, and at 10.30a.m.on Wednesday and Friday.
Norland Chapelis situate in the Queen’s-road, Notting-hill, and on the extreme western boundary of the Parish of Kensington. The boundary stone of the parish is fixed in the wall which surrounds the chapel, and the iron pillar which marks the line of the Hammersmith Parish stands near to it about half a foot further west. It was built in the year 1859, the foundation-stone being laid in May of that year by the late Robert Hanbury, Esq., M.P., for Middlesex. The architect was Mr. Stent, of Warminster, and builders, Messrs. Hill and Robinson, of Whitechapel. Mr. Hill was the builder of the new Holborn-viaduct, and is now building the streets connected with the Holborn-valley improvement. In architecture it is of a very various order, but may be defined as “mixed Italian.” The front, which is towards the south, is somewhat picturesque. The porch is reached by a wide flight of steps, and is adorned with four neat columns of Portland stone, with carved capitals of Bath stone; and surmounted with a large circular window; the whole front having Bath-stonedressing upon coloured brick. There are two side doors, which lead to the gallery in the south end. The building, as a whole, is of plain brick and has a substantial appearance. The west front corner was intended to receive a spire; which, however, has not yet been built. Its erection would certainly be a great improvement to the edifice. In the interior, the space is well economised. Beneath the floor of the chapel, there is a spacious school-room; which serves also as a week-night lecture, preaching, and anniversary tea-meeting room. It is well furnished, and has a harmonium to assist in the services held there. The space behind is laid out in class-rooms, minister’s vestries, and offices. A more compact and commodious suite of rooms for the space at disposal we have seldom met with. The chapel proper provides sittings for 650 people—500 on the ground-floor and 150 in the end gallery. The sittings are let at from 2s. 6d. to 5s. per quarter, and the congregation averages from 300 to 400. A modern raised platform pulpit is an ornament, flanked with two handsome gas pillars; and the pewing is in stained wood, and looks as good as new, after a dozen years’ wear. In lieu of columns to support the roof the ribs which span it rest on ornamental Bath-stone corbels inserted in the walls at about 12 feet high, which are really stronger than they look, and are adopted to prevent the obscurity of the view, and the absorption of space by columns. The chapel is lit by gas pendants from the roof, and is warmed in winter by the same, being lit over night. By this means a comfortable heat is diffused through the building, reaching, if required, to seventy degrees. This method of warming will, of course, be greatly improved, if the gas companies will adopt the patent gas offered them by the “Patent Gas Company,” which professes to reduce the amount of sulphur in every hundred feet of gas from forty-four degrees to about four. In that case, warming by gas would no doubt soon supersede some other methods. Red baize with brass mouldings faces the side walls all round to a certain height above the pews, which gives a comfortable and cheerful appearance to the whole interior. The original cost of the building, including the freehold site, was 3,000l.
The church and congregation at this place are Baptist; but open their communion to all who “profess and give evidence of the New Birth;” and are sufficiently open occasionally to receive any Christian person at the Lord’s Supper who may desire it, and who has previously sent a note or card to the vestry. The basis of its membership is thus expressed in its articles: “We enter this fellowship as Christians, each one holding that the other is united to the Lord Jesus Christ by faith in him according to the Scriptures.” Prior to the present chapel, the congregation met temporarily in an old building facing Shepherd’s-bush-green; but removed to the new and more commodious edifice, with their first minister, the Rev. John Stent, as soon as it was ready. Mr. Stent continued the pastor until he had completed eight years. He was then succeeded by the Rev. W. H. Tredray, who after two years was in turn superseded by the Rev. W. P. Balfern. After two years also of ministerial labour, Mr. Balfern has just been compelled to retire in consequence of ill-health. The church has thus for some little time been deprived of a stated ministry; but we understand, that a minister is upon the point of being formally invited, and will, in all probability, be settled for a period. We heard a plain, earnest sermon from an occasional supply on the morning of our visit. The service was conducted in the way ordinary to Baptist chapels; but we were particularly struck with the excellence of the congregational singing, to which we believe the late pastor devoted much attention. The people appeared very well trained to the perception of harmony, and had in use the Bristol Tune-book, which is well known to be one of the best extant. They were, moreover, effectually sustained by the organ, which is a capital 250l.instrument, by Jones, of Brompton, and well played by the son of the senior deacon of the church.
The support of the ministry is from pew-rents and the proceeds of a weekly offering. The other active institutions are a Sunday-school, with over 300 scholars; a home missionary, supported by the late minister, Mr. Balfern; a Dorcas meeting, maternal society, tract society, and a mothers’ meeting. There is in addition a penny bank, in which a number of poor people and children store their little savings. The order of services is—Sunday, at 11a.m.and 6.30p.m., Sunday-school in the afternoon; prayer and preaching on Friday evening at 7.30; a psalmody class meets every Thursday evening for the practice of singing.
Thefoundation-stone of this chapel was laid by Samuel Morley, Esq., M.P., in July, 1865, when, although so recent, the whole of that part of North Kensington in which it is situated was open field, with here and there a dotting of new buildings commenced, and new streets laid out. At the present time the occupied suburbs extend quite a mile beyond it either North or West. The congregation worshipping here first assembled in smaller numbers in Westbourne-hall, where they kept together for between two and three years, always with a view to a separate building as opportunity offered. The present freehold site was ultimately obtained for 1,350l., and the cost of the building raised upon it, including the schoolrooms, was 3,500l.It is a substantial structure with a Gothic expression, although totally devoid of ornament. It was, however, originally designed, and is yet intended to have a spire, which certainly willbe a vast improvement to the exterior. The interior is light and pleasant, without galleries, with a plain pulpit and pewing, affording accommodation for 500 persons, 100 of the sittings being free, all the remainder let at prices ranging from 5s. to 1l.1s. per annum. The chapel was opened in January, 1866, by inauguratory services conducted by the Hon. and Rev. Baptist Noel and the Rev. Samuel Martin, of Westminster. From the first the stated minister has been the Rev. Jas. Stuart Russell, whose ministry is highly appreciated as pious, scriptural, able, and earnest. During its continuance there has been gradual prosperity, the church now numbering about 120 communicants, and the congregation reaching an average of between three and four hundred. There is a large Sunday-school, with, including infants, 250 scholars, attended by a goodly staff of teachers: morning and afternoon, under the superintendence of Mr. S. Hicks. The form of service is what is understood as Congregational, and the Congregational Hymn-book is used. An organ well suited to the dimensions of the building is efficiently employed by Mr. Charles Wetton, Jun., in aid of the devotional singing, which seems to lose nothing of its congregational life and character by the presence of the instrument. Divine Service is held on the Sabbath at 11a.m.and 7p.m., and in the schoolroom during the week, on Monday and Wednesday evenings, at 7.30. A Communion service on the first Sunday in every month. There are at present four deacons, Messrs. Hicks, Ellerton, W. Knowles, and Wetton, Sen. The locality of this chapel is one which furnishes ample scope for Christian labour and extension on every side. The district in the heart of which it stands, that of All Saints’, has a population of 20,747, according to the figures of the recent census, and it is the only Congregational place of worship within the bounds.
Thisis an iron church, situate in the Talbot-road, Notting-hill, and a few steps only from and on the same side of the road as “All Saints’” Church. It has the same general features as all the iron buildings, but is larger than most of them, having an end gallery, and affording ample accommodation for one thousand persons. The north end or chancel is occupied with a platform, which serves as a pulpit, and the benches of the auditorium come close to it. It is well warmed with a stove, and lit with plain gas pendants; and altogether has a very comfortable appearance. The history of this building must be traced in connexion with the career of Mr. Gordon Forlong, a name now well known in and beyond the immediate scene of his labours. This gentleman is a Scotch barrister, who, a few years ago (in 1856), felt moved to give up the pursuit of his profession for the work of an evangelist. His endeavours to make known the Gospel appear to have been highly appreciated in his native Aberdeenshire; and were soon sought for in different parts of Scotland and in Edinburgh, where Mr. Forlong spent some time. After a trial, however, he found that the condition of an itinerant preacher, with a family, became impracticable, and resolved on seeking a settled charge in London. Here his first appearance was in the Victoria-hall, Archer-street, in October, 1867. The hall, which he hired on his own responsibility, was generally well attended at his services, and continued to be used by him until 1869. In the latter half of that year, the present building was secured at a cost in all of 2,000l., to be liquidated by instalments, there being also a ground-rent of 96l.per annum. Apart from a little aid which Mr. Forlong has drawn from his friends in the North and elsewhere, the whole financial obligation of this enterprise has rested with himself and the friends who have been inclined to assist him on the spot. That it has been a great struggle is not surprising. At the end of the first year there was a balance on the wrong side of the sheet to the amount of 476l.1s. 9d., which, being paid by the minister, left the total amount advanced by him for the church 714l.9s. 6d. This, it may be hoped, has been ere now discharged by the congregation; more especially as up to the present time, the minister’s services, both at the Hall and in the new church, have received no remuneration. There are about 150 sittings, let at from 4s. to 30s. per seat per annum; and there are church-boxes for weekly offerings and various collections through the year. This together may be considered a sufficient financial basis to work upon, in order to place the concern, not long hence, in a free and prosperous condition.
Mr. Gordon Forlong rejects the title of Reverend. Having never obtained or sought ordination in any church, he looks upon himself as a lay preacher of the Gospel, called and set apart by God only; and treats with indifference and even contemns all ministerial titles and peculiar functions, as looking in the direction of priestcraft, which he abhors. He has, from the first, taken his special mission in the neighbourhood to be to oppose Ritualism, which he found developing itself on his arrival, and to call together a people to exemplify spiritual religion. To these objects he has certainly confined himself with great steadiness, and not without success. A number of persons, it is said, find refuge at the “Tabernacle” who have been alienated from their mother Church hard by through Ritualistic practices; and the truth of this statement, it appears, cannot be challenged. The character of the church and congregation which Mr. Forlong has formed isnon sectarian, and does not allow itself to be called either Baptist, Congregational, or Wesleyan, or anythingelse but the Church of Christ; although the mode of conducting the service may be described as a free adaptation of any and all of these. Along with the reading of the Scriptures there isexposition. The hymns used are gathered from all the Nonconformist collections, under the title of “Psalms and Hymns,” published by Elliott, of Tichborne-street. It contains selections from the principal writers—Watts, Doddridge, Toplady, Wesley, &c. One we heard sung was one of the finest and most impassioned of the latter author, commencing—
O Love Divine, how sweet thou art!When shall I find my willing heartAll taken up by thee?I thirst, I faint, I die to proveThe greatness of redeeming love,The love of Christ to me!
O Love Divine, how sweet thou art!When shall I find my willing heartAll taken up by thee?I thirst, I faint, I die to proveThe greatness of redeeming love,The love of Christ to me!
This was sung by the congregation to a lively tune and with good devotional effect. At the close of this, the preacher read a number of requests for special prayer from members of the congregation for specific objects stated on the paper, connected with their personal or family experience, and some of thanksgiving for former prayers answered. This took considerable time, and was followed by a brief petition, giving a general utterance to these supplications. The sermon was extempore, and founded upon Psalm xxiii. Probably it should be termed a free address, intended to bring out, by scriptural illustration, the character of the Redeemer as the “Great Shepherd.” Mr. Forlong does not appear to believe in the ordinary style of sermonising, or “philosophising” on distinct portions or mottoes of Scripture; and has adopted the plan of turning his audience into a great Bible class. They follow him systematically through chapter and verse from beginning to end, and the preacher simply connects the sense of the passages, and pauses here and there to enforce a passing thought. The expositor, however, is animated (as most Scotchmen are), and familiar in his illustrations; and as to Scripture itself his system is highly instructive. The sermon lasts about forty minutes. There were about 400 present, on a very inclement morning. There is a Sunday-school attached, with a good voluntary staff of teachers, conducted morning and afternoon in the Golborne-Hall, having 200 children of both sexes. The public services are, Sunday morning at eleven; evening at seven; and prayer-meeting on Thursday evening. Communion service on the first Sunday in the month at the morning service, and the second Sunday at the evening service. This service is administered without written form, and by handing round the bread and wine to the communicants in their seats. All religious persons are admitted to it by introduction to the minister.
Asmallplain brick edifice, built in the old, familiar Grecian style, and situated in Fowell-street, in the Potteries, Notting-hill. The building is a square; and has in the interior on three sides a gallery, the other being occupied with a platform for the preacher. In all, ground floor and galleries, there is accommodation for about 200 people. On a memorial stone outside is the following: “This stone was laid August 2, 1864, by J. Fowell, Esq., who kindly gave the land, Rev. J. Phillips, Superintendent Minister. J. Carrud, Architect and Builder.” The chapel is connected with what is called the “Second London” Primitive Methodist Circuit, in which there are about a dozen different localities associated, and of which the Rev. Mr. Toulson is the present superintendent minister, having with him four colleagues. As one of the earlier branches from the old Wesleyan body—dating as far back as 1812—the “Primitives,” as their adopted name implies, conceive that they follow more closely in the steps of Mr. Wesley than the parent body. Nevertheless their doctrines and their practices are precisely the same, except in a few minor matters, which it would seem impossible to trace to a Wesley origin. Camp-meetings was the question upon which they first separated from the conference, which disallowed them; but this peculiarity has much declined of late years. Female preaching was another peculiarity, and at one time female preachers were frequently found upon their plans; but this, too, may be said to have well nigh passed away. In general church arrangements and working they assimilate to the old body in everything, except in the constitution of their Conference, in which there is a considerable difference. The Conference proper of Wesleyanism is composed entirely of ministers, but preceded by “General Committees,” where the laity are admitted. In the Primitive Methodist Connexion, the Conference itself is composed of both ministers and laymen, and the latter are in the proportion of two to one of the former. The two bodies, however, work side by side without antagonism, but it may be said also without much fraternising. The social status and monetary power of the two communities are widely different. The Primitives are poor, their chapels are of the least costly kind, and their ministers have barely a subsistence, yet are they highly respectable in their order, and exert themselves with vigour and enthusiasm in their calling. One of the junior ministers, the Rev. Mr. Knipe, was officiating in Fowell-street, and offered extempore prayer with an ardour, read with a homely emphasis, and preached with a demonstration of manner that can seldom be heard except in a Primitive Methodist chapel. His congregation consisted of about 70 or 80 of the adult population, respectable-looking poor people, by no means the lowest class to be found in the Potteries. The latter is not the classthat attend either church or chapel. Thesociety, or the church proper, consists of from 50 to 70 persons, recognised as members of class. There is a Sunday-school with about 80 children, held in the morning and afternoon. The services are on Sunday at 11a.m.and 6.30p.m.; Wednesday, 7p.m.; prayer-meetings, Sunday morning at 7, and on Monday, Tuesday, and Thursday evenings at 7. The society, according to Methodist custom, contributes its quota towards the support of the ministry by the weekly pence of the members, quarterly contributions, and collections.
Theplace of worship known by this name is situated in the Bosworth-road, Upper Westbourne-park, or, more properly, in Kensal New Town. It is in the midst of a mass of new houses, either completed or in progress. It was opened for worship in June, 1870. The Rev. H. W. Meadows, a minister from Mr. Spurgeon’s College, first instituted services in a room in the neighbourhood, from which he progressed to the building of this chapel, at an entire cost of 360l.The place is far larger and more commodious than this sum would seem to indicate; and it impresses one with how much can be done for 360l.Of course, the structure is not imposing, but of a plain and useful type, having more the appearance of a public hall, but the interior is solidly fitted with benches. There is a good platform pulpit, with a gallery behind it, flanked on one side with a minister’s vestry. It is comfortably warmed by a stove in the centre, and well lit by a set of neat gas-pendants from the beams of the roof. A debt of 200l.remains, which it is hoped will shortly be liquidated. Accommodation is given for 400 persons; but the attendance, when largest (in the evening), does not as yet generally exceed 150; and there are about thirty members in church fellowship. Mr. Meadows and his friends have had difficulties to contend with on the spot, as one or two small preaching-rooms near conducted by persons of the same persuasion would seem to show. He has evidently had uphill work; and it was not until the 18th of January, 1872, that a church was finally formed and a settlement of his pastorate arrived at; and on January 28 in the evening he held his first ordinance of baptism by immersion. The cause is regarded as a branch from Westbourne-grove Baptist Church, and as under the particular notice and care of the Rev. W. G. Lewis. The financial support is from pew-rents and weekly offerings, with occasional aid; but the minister has never yet derived the benefit of a salary. The services are, on Sundays: Prayer-meeting, 7.30a.m.; preaching at 11 and at 6.30p.m.A Sabbath-school is held, in which there are about eighty scholars, at 9.30a.m.and 2.30p.m.There is a service also on Wednesday evening at 7.30. The deacons are Mr. W. S. Hook and Mr. C. Heard. This is not a Strict Baptist church, but adopts the open communion.
Thememorial stone of this edifice was laid on June 23, 1868, by James Harvey, Esq., Treasurer of the London Baptist Association; when an address was delivered by the Rev. W. Brock, D.D., of Bloomsbury Chapel. A meeting followed in the evening, presided over by J. H. Tritton, Esq., when most of the principal ministers representing Nonconformity in West London were present; and among them the Rev. J. A. Aston, M.A., the then catholic-spirited Incumbent of St. Stephen’s Church, which is situated close to the chapel. The immediate site is in the Cornwall-gardens, Gloucester-road, and near the Gloucester-road Railway-station, one of the most eligible sites that could be selected, in the midst of one of the newest and choicest suburbs of the metropolis. The neighbourhood included between the Brompton-road and Queen’s-gate in one direction, and the Cornwall and Fulham-roads in the other, has few rivals in or around London. It includes the vicinity of South Kensington Museum, Cromwell-road, Onslow-square, Onslow-gardens; Gloucester-road, Queen’s-gate, Victoria-road, &c. It was here that the Rev. Samuel Bird, after having laboured for some time at the Hornton-street Tabernacle, and subsequently at the Avenue-place Room, Kensington, conceived the idea of erecting a chapel. Having taken a lease of the land, with a right of pre-emption after a specified period, he proceeded to build. Messrs. Searle and Sons were the architects, and Mr. W. Higgs the builder, and in due course it was opened for Divine worship. At first it seemed as though Nonconformity in South Kensington was about to make an onward movement; but whether from any social peculiarity in the locality, or personal peculiarity in the minister, or from the circumstance of the opening and enterprising of two or three more new churches in the same part, we cannot pretend to say; but certain it is that the new Baptist church, ere yet it was scarcely formed, suddenly collapsed. After about two years’ effort, the minister departed and the chapel was closed. It has remained closed to the present time (Feb., 1872); and is now announced to be sold by auction at the City Mart, by Messrs. Fox and Bousfield, on the 14th inst. Its future history therefore cannotfor the moment be predicted. It is an affecting sight to see so handsome a building deserted; and on visiting it for the purpose of a survey, an aged person, formerly, as we learned from himself, a member of the congregation, and who now seemed not far from the better world, was pensively whiling away the quiet morning in the fresh air around the silent temple. He was sadly deploring the desolation and abandonment of his Zion; and seemed to have his own theory as to the cause of the failure, of which he made no secret. The building is one of the completest, most commodious and effective chapels to be met with around London. It is in brick with Bath-stone dressings, and designed generally in the early geometrical Gothic style of architecture; and has been greatly beautified by the mortgagee, since it was closed to the public, by the erection of a handsome tower and spire; and the facilities of the interior have been also increased by the erection of a gallery. It now affords accommodation for 1,000 persons. It is substantially fitted with modern pewing and pulpit, and has an excellent baptistry, vestry, large schoolroom, and apparatus for warming and lighting. There are three front entrances with lobbies, two communicating by staircases with the gallery, and the centre one with the body of the building. There are also two side entrances; and three handsome lamp-posts adorn the frontage. It must have been heart-breaking to be the instrument of rearing such an edifice, and so soon to be compelled to relinquish it. For some time past the Incumbent of St. Stephen’s has been using the spacious schoolroom underneath the ground-floor of the chapel for a day-school.