The Church Index Part 10

GOLBORNE HALL, GOLBORNE-ROAD.-This hall, situated in the new Golborne-road, Upper Westbourne-park, is capable of seating 200 people, and has been opened on Sundays for some twelve months past for Divine Service. It was first engaged for mission services by a clergyman of the Church of England, but is now held by the Rev. Mr. Davis, a Nonconforming preacher, formerly of the Kilburn-park Chapel. Here is something like the nucleus of a society or church, professing to be _unsectarian_.

There is preaching at 11 A.M. and 6.30 P.M. on Sundays, and at 7 on Tuesday evenings, and the Sacrament is administered every first Sunday evening in the month. All the seats are free, and the cause is supported by voluntary weekly offerings. In the morning the congregation contains but few adults; but in the evening it reaches an average of 80 or 90.

There is a Sunday-school, with about forty scholars of both s.e.xes in attendance.

WESLEYAN PREACHING-ROOMS, SILCHESTER ROAD.-The Wesleyans formerly carried on service in the Silchester-hall, which they hired, but about six months ago adjourned to the present rooms, upon the occasion of the purchase of the hall by the Roman Catholics. Thus excluded from a very commodious place, the present rooms, adjoining Silchester-villas, which are not convenient, are only held temporarily, until a chapel or a better place can be obtained, for funds to provide which an appeal is now being made.

There is a good Sunday-school attached, with 300 children on the books, and an average attendance of 100 in the morning and 200 in the afternoon.

Between 30 and 40 members compose the society, and the adult public services are attended by numbers varying from 30 to 50 in the morning, and 50 to 80 in the evenings. The "rooms" are included in the Bayswater Wesleyan "Circuit," and the preaching is arranged for on the plan of that circuit, and princ.i.p.ally done by the "local," with an occasional visit from the itinerant preachers.

CONVENTS.

THE CONVENT OF THE ORDER OF ST. CLARE.-A convent of this order of nuns, sometimes termed _Clarisses_, but more commonly spoken of as the "Poor Clares," is planted on a fine site, near two acres in extent, in Notting-hill. It comprises two blocks of buildings, one more in the interior of the grounds, and the other ab.u.t.ting upon the main, opposite to Edmund-terrace in the Cornwall-road. Excepting this part, by which communication with the outside world is kept up, through a low, strong, cloistered doorway, the whole premises are enclosed within high brick walls, and along the Ladbroke-grove-road the whole length, from its junction with Cornwall road to that of Blenheim-crescent. Entering by the low door in the Cornwall-road, the visitor finds himself in a shaded vestibule or hall, and having directly on his left the entrance of the convent chapel. This chapel occupies only a small s.p.a.ce, being capable of containing, if filled, about fifty worshippers. It is profusely decorated on all sides with images of the Virgin and saints. It has a small altar, and on the right a darkened sacristry. The most noticeable thing-the thing mostly felt-is the profound silence reigning, which the hushed movement of the priest, whose white surplice was just visible in the gloom, only served to make more manifest. The religious offices are performed by priests from the Catholic Church of St. Mary's, Bayswater.

This order of nuns was founded in 1212, by St. Clara-from whom it derives its name-a native of a.s.sisi, in Italy. She adopted the rule of St.

Francis in all its rigour, and her followers are absolutely forbidden to have any possessions. There are also other peculiarities in their rules, habit of dress, &c. Those who enter by this door surrender all ownership of earthly treasure, and doom themselves to perpetual poverty; and in the end, on attaining the higher degree of devotion, sever themselves from all contact with and even from the sight of the outer world. In this convent at Notting-hill there are at present about twenty nuns, who are pretty equally divided into the two cla.s.ses of "Externals" and "Internals," or, in other words, into those who maintain subdued communications with beyond the walls, and those who are strictly and unchangeably confined within. Very little farther is or can be known of them. The sisters work with their own hands, and, under the direction of the Lady Superior, do all their domestic service according to a prescribed order. Great strictness of discipline is understood to prevail. On ringing at the low door, which is darkened from its depth in the wall, the blind of a small grated window was withdrawn, and a pair of l.u.s.trous dark eyes peered through. Anon the door is softly opened; and, in answer to a deferential inquiry as to whether it might be practicable for an outsider to come and look within, the gentle portress-then acting as such in her turn-promptly and with a cheerful air gave permission to enter and see the chapel. This nun carried herself so pleasantly, and answered our queries so readily and agreeably, as almost to ignore the impression so common on these occasions, of secret restraint.

THE CONVENT OF THE FRANCISCANS.-This has been established in the northern part of the Portobello-road, Notting-hill, about ten years. It is a substantial brick structure, entered by strong conventual doors, and sufficiently enclosed from the profane world. We were politely admitted by the kind sister who attended as portress, to whom we made known our object. "Are you a Catholic?" she asked; "Yes," was the reply. But the quick-witted sister at once detected the expression of countenance with which the answer was given, and said, smilingly, "Ah, a Protestant Catholic." We readily accepted this position, and were ushered into a neat waiting-room, pending consultation by our guide with the "rev.

mother," apparently with the view of clearing herself from all responsibility in the matter. In about five minutes she returned with permission for us to see the chapel. This we entered by what is termed the door and chapel of the "Externals." The compartment is divided into three parts, the outer court, a small chapel in itself appropriated for "Externals," which in this case means visitors, or such as may occasionally be tarrying in the convent, but who are not really entered in the order. The other part, which resembles the choir in an ordinary church, is sacred to the sisters themselves. The chancel divides the two, which has the altar and the usual furniture, and in the background an effective fres...o...b.. Westlake, portraying the "Annunciation" and "Coronation" of the Virgin. This we were allowed to approach; but when we made for the "Nuns' Choir" below, we were impulsively caught back, and told that none "ever entered there" but the "sisters" themselves. We apologised and retired. There are now between twenty and thirty nuns at this establishment, who appear to enjoy slightly more life than their sisters the "Poor St. Clares." In a remote room a piano was being played, accompanying a clear, strong voice; and the corridors and apartments through the silence of which it rang were light and cheerful.

The order established here is not the _strictest_ sect of St. Francis.

The "Poor Clares" are supposed to be that; but the "Franciscans"

correspond more with the "Brethren of the Community," who in the 14th century insisted on mitigating the more austere rules of the founder.

Although the _recluse_ life and the vow of poverty are upon them, in practice the severity of these rules is relaxed to meet, in some sort, the varying temperament of human nature. Attached to the convent, at the next door, is a school for poor children, called the "Saint Elizabeth's Home." This is entirely managed by the sisters, and contains at present 66 girls, ranging in age from four to fourteen years. The religious ceremonies are here also performed by priests from St. Mary's, Bayswater.

ST. JOSEPH'S HOME OF THE LITTLE SISTERS.-Of all the conventual establishments of the Roman Catholics in West London this is in some respects the most remarkable. It is situated exactly opposite the former building in Portobello-road, a large brick edifice, giving one the impression of a workhouse or hospital, and in fact not unlike them in its objects. It has been founded about four years, and subsists entirely upon voluntary charity. It is a home for the aged and infirm poor of both s.e.xes, and has at the present time no less than 210 inmates. It is under the management of the nuns of the place, known as the "Little Sisters," which may also be considered as a sect of the order of St.

Francis. The Franciscans were first called by the saint _Fraterculi_, "Little Brethren," in token of their humility. For a like reason the corresponding order of nuns take the appellation "Little Sisters." At this place they are foreigners, and of a humble grade. In the former cases the sisters we saw were English, and refined in their deportment and speech; in the present they appeared of another cla.s.s, but adapted to the work they have to do. The "Rev. Mother," who is the "matron" of the place, came, with a meek young nun in attendance, to converse with us.

She was extremely reticent, and inquisitive as to our motive, concerning which we found it difficult to satisfy her. She, however, readily conducted us through the place, the attendant nun following closely. The chapel is large for a private one, and great care and some expense have been bestowed upon the chancel, altar, and little side chapels-devoted respectively to the Virgin and St. Joseph. Several of the old people were sitting about, saying their _Ave Marias_, and counting their beads, and a young foreign priest knelt at the railings enclosing the main altar. Perceiving us about to leave without bowing to the altar, the "Rev. Mother," who had already bowed, turned and bowed again several times, as though in atonement for our omission. The dormitories are large and airy, and closely fitted up with beds down each side, having plain patchwork counterpanes, made with charitable hands, all after the same pattern. In a large room below many of the old men were sitting about at leisure, reading books and newspapers, with which charity accommodates them. In another large compartment the old women were at tea, served up to them in good-sized basins, with plain bread, and b.u.t.ter, if any, invisible. They seemed to be thoroughly enjoying themselves, and rose politely as we pa.s.sed through. The wards of the infirmary presented the most affecting sight of all. The inmates here were not numerous, and all-with one or two exceptions-very old bedridden people, who appeared to be dying from natural exhaustion in the ordinary course, and, as some of them tearfully and hopefully said, in answer to our few words of encouragement, "Waiting their change." There were more men than women; and two or three of the males were about in middle life.

One of these, the Matron told us, had been in bed for twenty-five years.

The "Little Sisters" provide homes for the aged poor, professedly "without distinction of religion;" although, of course, all the internal arrangements are Roman Catholic. They appeal for help to the public, and say they accept "any contributions in money, food, clothing, &c." They have no funds for the maintenance of the home but what is thus regularly supplied.

NOTES.

ST. PETER'S, NOTTING-HI LL.-A second visit to this church enabled us to hear a sermon preached by the respected Vicar himself, the Rev. John Robbins, D.D. The text was taken from 2 Tim. i. 12: 'For I know whom I have believed.' The subject of the discourse was _Faith_; and after a brief _exordium_, ill.u.s.trating that faith was man's own act under the influence of Divine grace, and improved by the exercise of a man's own faculties, the preacher proceeded to show that when G.o.d commands us to believe, and when he is pleased to make our faith a condition of salvation, it would seem that faith cannot be "some magical and arbitrary something which suddenly falls into the soul," but a thing which in some measure depends on ourselves. Faith, in all its stages and degrees, "always" depended on the _will_. The principle was ill.u.s.trated by the experience of two persons starting in life, each having a certain faith in justice and honesty derived from early education-the one yields to the temptations of evil, and the other resists, the result being that the first loses all faith, whilst the other grows in it to perfection-retaining "the moral ideal and will" to a "high and happy development." Each of these characters is responsible for the degree of his faith, that "depending on the action of his own will." Faith, then, was strengthened by fidelity; and he would say to them, "Live for holiness, truth, justice, the good, the beautiful, the true, and then they would surely believe that they were not mere cold abstractions of theology, but the most real of all things! Let them now go to the very core of religious faith. If the Gospel told them to believe in Jesus Christ, was it not that Jesus Christ is truth, was holiness, love, living and incarnate? The more they followed him the more they would believe in him. For instance, there is one who as yet sees in Jesus a mere man, but his doctrine attracts and seems of a beauty incomparable. He would not like to pa.s.s for a man without faith, yet when he a.n.a.lysed his faith he found that it reduced itself to a mere belief in Christ's moral teaching.

That was very little, said some of them. But he was not one to despise little beginnings. Let him act up to his faith, and strive to conform his own life to the sublimity of Christ's morality, and keep that object courageously and unflinchingly in view, and he would not need to continue this long before he would be forced to admit that he was very far from his end, and that the holiness of Christ's life completely and utterly transcends the natural strength of mere humanity. It would not then require a great effort in him to believe that the Scripture speaks truly when it speaks of the fall of man and the slavery of sin. He would defy him to examine his state long before a voice from the depths of his own heart told him that he too needed pardon. Following this it would bring him to the foot of the cross, and then, casting a glance of holy self-abnegation (which was faith in her truest aspect), he would gratefully adore the divine wisdom which was able to reconcile on the cross, justice and mercy; and, ravished by a pardon which alone could satisfy the conscience, he would rise the redeemed of the Lord, and able to say with St. Paul, 'I know in whom I have believed.'" After some further discriminating views as to the possible variations in human experience in the attainment of saving faith, the preacher concluded with a pointed application of the truth to his hearers, the sermon lasting about forty minutes. As a preacher, Dr. Robbins is earnest and intelligent. He uses his MS., but does so freely, without apparently being trammelled by it. As we before remarked upon his excellent reading of the Scriptures, we can now record a similar view of his pulpit work.

His manner is natural and impressive, and his style fresh; whilst there is evident painstaking to think out a subject for his audience, and to enable them to follow him along the course of his argument. His congregation is large, and, in appearance, of the more wealthy and educated cla.s.ses; and his mode of teaching the experience of true faith as above was probably an adaptation to the mental habitude and circ.u.mstances of his hearers. We can conceive a different cla.s.s of audience whom Dr. Robbins would soon discover to require quite another way of putting the process of religious experience. But it is surely a great part of the wisdom of the Christian teacher to find out the readiest line by which those to whom he is ministering can be led to Christ. Yet, the impression is probably correct that the Rev. Doctor is in theology of the "Broad Church School."

THE PRO-CATHEDRAL, KENSINGTON.-At the time of our former sketch of this place, the princ.i.p.al preacher did not occupy the pulpit, and we therefore now append a note on Monsignor Capel, who is unquestionably a leading attraction at the Pro-Cathedral. This rev. father appears about forty years of age, and may be said to be very superior in everything as a preacher, except that in which, after all, we must conclude it is of the highest moment that a preacher should attain perfection-viz., the Gospel.

To say that he does not preach the Gospel would not be quite correct; but there is just so much that is not the Gospel intermingling in his discourses, that we much fear that in many the good wheat must be choked by the tares. As a divine, he is, of course, framed upon the Roman Catholic system of theology-and all that can be said is that his preaching does not ill.u.s.trate the peculiarities of Popery more strongly than the fundamental truths of the Christian religion. To a cultivated theological ear the latter will form the staple of his discourses, and the former the colouring incidents. And they are there in sufficient degree to show that Monsignor Capel studiously identifies all the errors of Romanism with the Gospel-enough to a decided Protestant ear to mar the better effect of his eloquence. To hear him makes one grieve that such elocutionary powers as he manifestly possesses are not confined altogether to the ill.u.s.tration of those great verities of the Gospel upon which he often descants with feeling and power. But he is trammelled by Romish dogma and tradition. It is impossible to deny that Monsignor Capel is an orator of no mean order. We have heard greater pulpit orators certainly, but seldom one who, upon the whole, has been more pleasing in his own style. He has not only the natural gift of voice and manner, but he has culture, which together, if he were in any other than the Roman Catholic Church, would probably open his way to extensive influence. He is now, however, ministering to a congregation of four or five hundred in the morning, and six or seven in the evening, in great measure of a very miscellaneous and unsettled character. He preaches quite extempore; but such is the order maintained throughout his discourse, and such the flow of appropriate language, that an idea of the most careful preparation is conveyed to the hearer. We are creditably informed by those who know the habits of the rev. gentleman that he is a very hard worker; that, in fact, he works "night and day" at sermonising; hence no doubt the freshness and general excellence of his pulpit orations. Such harmonious arrangement of thought, with such general felicity of diction, continued, as a rule, for from forty-five minutes to an hour, can only come of mental labour in the study. The discourse we heard was from the words "The Prince of Peace," being the morning of Christmas-eve. After an appropriate introduction, the preacher proceeded to enlarge on the following topics: I. Christ was the only source of that principle on which peace could be obtained by man. Under this head the enmity between G.o.d and man, by reason of original sin, and reconciliation by the atoning death of Christ were topics fully brought out; and an affecting appeal was made to the congregation on the "vanity" of seeking peace in earthly or conventional sources without coming to the cross.

II. Christ was the sole undivided object of our affections, and as such was the centre of, the Prince of Peace to his people. Here the ways in which the Saviour seeks to win the affections of his people were treated-even, the preacher said, to the "multiplying himself upon our altars." In view of such tokens of condescending love, the uncharitableness of Christians, and their frequent cynical criticisms on their fellow-Christians, "even from the Pope down to the peasant," were sharply rebuked, and the habitual imitation of Christ's own love and tenderness enforced: for thus were all men to know that they were his disciples-that they "loved one another." III. Christ was the Prince of Peace in that he prescribes the rule by which we are to follow peace. We must submit to his authority in this; and this authority he had placed in his Church. Many sought it outside the Church, in pursuing their own fancies, or the opinions of other men; but to them there was no peace.

And even within the Church, although "the great body of Catholics held the truth," yet there was a vast amount of perverseness with some, and a sad tendency to follow their private judgment, or the teaching of some preacher or order, rather than the directions of the Church. But the Church alone had authority to teach, and if we would have peace of soul we must be ruled by those fundamental laws of authority reposed in her.

She taught that the royal road to peace was by the Cross. The crown of thorns must be upon our heads. "There must be bodily mortification as well as interior mortification." He advised them to try a week of mortification-willingly to take up their cross-they would then see if peace would not follow. With this they were to connect prayer; _prayer_, and not _vain repet.i.tions_. They were to struggle as earnestly for this divine peace as they had often done for some earthly object. These views were expanded and applied with great force of language and facility of ill.u.s.tration, together with a pathos in appeal which led one to lament that it had not a sounder basis of biblical teaching to rest upon. But Romish dogmas and discipline were often put in the place of the free and open word of G.o.d, and bodily exercise in the place of penitent faith unto salvation. Then as to all the eloquence, the fine, flowing sentences, the vocal modulations, we were inclined to ask, "_Cui bono_?" It seemed after all but beating the air-a strange confusion of Bible truth and man's inventions and conceits; as distinct from sound reason as from sound doctrine.

ST. MARK'S, NOTTING-HILL.-Since our first article on this church we have availed ourselves of a second visit. The Rev. E. K. Kendall, the vicar, of whose usual ministry we had heard very favourable accounts, preached the sermon. Being the first Sunday after Epiphany, the rev. gentleman took his text from Luke ii. and 51st, "And he went down with them and came to Nazareth, and was subject unto them." The preacher had on the previous day discoursed on the visit of the Magi to the infant Saviour, and remarked upon the _humility_ of these learned men in the presence of the Babe of Bethlehem. He now pa.s.sed to the still greater example of humility, presented in the life and conduct of the Redeemer himself, who dwelt at Nazareth in humble subjection to his parents, and visibly grew in wisdom and stature, and in favour with G.o.d and man. His mother, the lowliest of saints, might well think of these things, and wonder at the strange dealings of Providence which led her to exaltation by such a way of humility. The present season was full of the same teaching-viz., that "Before honour is humility." There was not only the lowly mother called "Blessed" because the Most High had done great things for her; not only the humble wise men, laying aside the pride of human learning before the great mystery of G.o.dliness, but there was the still more wonderful abas.e.m.e.nt of Him who is the Son of G.o.d, but still emptied himself of his glory and took on him the form of a servant, made in the likeness of man, and prepared for his Divine work by the life of simple obedience in the carpenter's home in despised Nazareth. Strange it may seem to us-strange in this nineteenth century, that humility should be thus set before us as pre-eminently a Christian grace, and that the t.i.tle and admission to the blessings of the Christian covenant should be still declared, "Except ye be converted and become as little children, ye shall in no case enter the kingdom of heaven." "Be ye clothed with humility." The saints in all ages had learned as a first lesson on entering the Divine Presence, that the only seemly att.i.tude of a sinner is one of self-abas.e.m.e.nt. He would not have them to think that the religion of Christ was one suitable only for a world in its infancy and not in its manhood, as some in their pride taught; and therefore he would enforce the absolute necessity of all being clothed in the same humble garment. The language of Scripture was undeniable in its inculcation of a teachable and childlike spirit. The Old Testament was as clear upon this point as the New, both alike insisting on the duty of obedience not only in a child, but in a man, and this not only to the ordinance and revelation of G.o.d, but even for the Lord's sake to the ordinance of man. Ambition as such was in every one condemned. It is the duty of man to use and not abuse the powers and gifts which come from G.o.d; and if he thus becomes great as the world reckons greatness, it is only because G.o.d has given him the power, and the responsibility of using that power well. But those who measure themselves by themselves, and compare themselves among themselves were not wise. Christianity may be summed up in three words, Repentance, Faith, Obedience, and each of those implies that the man is humble-humble for his own faults, which abase him in dust and ashes; humble as to his own understanding, submitting to believe that which he cannot see; humble as to his own judgment-even in practical matters content to obey rather than behave as may best suit his own notions or convenience. Was it not so, that this humility many would consider somewhat out of date. True a man of extreme self-a.s.sertion was apt to wound the pride of his neighbours, and so come to be despised, especially if his pretence were without solid qualities to back it. But did we on the whole esteem and admire those who are humble-minded; were we not too apt to judge as if such a quality were a sign of weakness in its possessor? Or that, however lovely it might appear, it is not one of those virtues which ordinary men can afford to cultivate, but rather as a hothouse plant or tender exotic; too frail to stand the rough blasts of the world? Were there not tendencies ahead which seem to show that humility is thought by some a virtue which might beseem the babyhood of civilisation; but that it is ours to practice a mode of thinking and acting natural to its manhood? Repentance well enough if it only meant living by experience of the past; faith well enough for those devoid of critical faculties, but certainly not to be exacted for any dogmas or doctrines even from the unlearned, who should be left free to their own opinions; obedience well enough as a thing to be claimed so far as society may agree to lay down certain rules for its own protection or benefit, to which all citizens must submit as a matter simply of mutual convenience, not at all as a matter of duty. He (the preacher) did not exaggerate when he said that such were the evil tendencies which seemed to him to be at work among us, contrary alike to the principles of true religion and true wisdom, repeating in a form suited to our own day the first temptation of our first parents in Eden. Were they not reminded of the saying of Scripture-that in the last days "perilous times should come; for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of G.o.d, having the form of G.o.dliness, but denying the power thereof." He thought the lessons of the Nativity and Epiphany came as a very wholesome corrective to these tendencies. The preacher went on to show that the causes of this want of humility were that G.o.d was forgotten, and self-abasing views of his holiness were, therefore, not obtained; and that men lost sight of the fact that this humility was a Divine grace, and insisted that it was not to be looked on as littleness, want of enterprise or subtle resource, and certainly not a want of power, and that the greatest of men have been most noted for humility. A very effective sermon on the subject was brought to a close by a pointed and affectionate application of the truth, that this humility can alone lead us to true dignity and peace. As a preacher, Mr. Kendall possesses a style of simple and engaging eloquence, with a clear utterance, one under which it is next to impossible to be inattentive. Though advantage is taken of the M.S., the sermon is nevertheless _preached_, and that with considerable expression of manner. Indeed, we are glad to observe the old style of simply _reading_ over sermons in a perfunctory manner pa.s.sing out of sight; and Mr. Kendall is a good example of the happy change. The sermon was not too long or too short but struck the medium well, at the point of thirty-five minutes. We were pleased in this case with the fine effect of a good pulpit to preach from. St. Mark's is one of the best pulpits we have seen, being of n.o.ble proportions and commanding, and is a good setting for any preacher who may occupy it.

This is no small matter in church architecture.

ST. AUGUSTINE'S, SOUTH KENSINGTON.-The church of this name, since our former notice, has removed from the temporary iron building then used, to the permanent structure in Queen's gate. This was opened in an incomplete condition in September last, the works of the exterior not being finished and the chancel not built. In consequence of these circ.u.mstances the Bishop of London declined to consecrate it, and service is carried on in the nave. The edifice, when all complete, will have cost about 18,000_l._, more than one-half of which has yet to be raised.

The building of the chancel is therefore delayed, upon which we understand the Vicar, Mr. Chope, is intending to expend a large sum.

Meanwhile, a s.p.a.ce is appropriated for a chancel and choir out of the nave, and under what is to be the chancel-arch. The architect, Mr.

b.u.t.terfield, has produced thus far an elegant interior, combined with strength. Six beautiful columns of alternate blocks of Bath stone and Portland divide the nave on each side from the aisles, and support an equal number of imposing Gothic arcades in Bath-stone, and clerestory of variegated brickwork. The windows of the clerestory are numerous, and form the only medium of light and ventilation. The west front exterior is in the Decorated style, built of red and straw-coloured brick, with Bath-stone dressings. A princ.i.p.al feature is the _window tracery_, which is elaborately carried out. The style of the worship is precisely as in the former place, only we do not observe the same _punctilio_ in separating the male and female portion of the audience. At every repeat of the _Gloria Patri_, the clergy and choristers turn their backs to the people; the intoning was done, in the purest Gregorian tone, by the Vicar himself, and the Litany was chanted by one of the curates, kneeling in front of the altar with his back to the congregation. As an instance of the effect of the Ritualistic style on the minds of persons brought up in the plain Christian worship of the Church of England, we may mention that at one part of the service, a gentleman, evidently a stranger from the country, turned and observed to us inquiringly, "I suppose this _is_ a Church of England Church, is it not, Sir?" He was clearly in perplexity upon the subject, and after he received our answer he looked on with growing astonishment through the whole service. The sermon was preached by a visiting clergyman; who possessed a very good voice, but which, from some unfortunate peculiarity in its use, did not succeed in conveying to us at the other end of the church one single intelligible sentence.

Apart from sundry not unmusical modulations-alternating with whispers-the whole was a blank even to our somewhat practised ear. The church has very grave acoustic defects, or the preacher equally grave defects in the management of his vocal organ. Accommodation is here provided for 1,000 persons. At the opening service it is recounted by persons present that the celebrant at the communion, at the close of the service, in presence of the people, drank up all the wine that remained, completely turning the chalice bottom upwards, and ate all the bread with scrupulous care.

There is a large metal crucifix fixed upon a block on the altar. What is the real difference between this and its standing on the altar itself?

It is in "apparent connection with the altar," and the vicar must know that this is a contravention of the law. Two huge candle-sticks with candles are upon the altar, and occasionally lit at times "when not wanted for the purpose of giving light." This also is a thing not allowed. Mr. Willis is building an organ for this church at a cost of 1,000_l._, towards which not 300_l._ has yet been promised.

Services-Sunday, Communion at 8 A.M.; matins, Litany, and sermon at 11 A.M.; second celebration at 12.30 P.M.; evensong and sermon at 7 P.M.

Week-day matins at 10 A.M.; evensong at 3 P.M. Saints' days and Thursdays, at 8 A.M., Holy Communion. Full choral service on Sundays and the greater holy days. Christmas-day, choral A.M., and carols at midnight.

ST. MATTHIAS, WEST BROMPTON.-The nave of this church is now being built, apparently in the same style as that of St. Augustine. Meanwhile, the temporary structure is used within the outer building sh.e.l.l. Mr. Haines, since our former notice, has not failed to refine Romewards upon his even then notorious Ritualism. Some of his immediate neighbours, who occasionally attend his place, have expressed astonishment at his progress. At the celebration of the Eucharist after a Sunday morning service we ourselves observed that it was difficult in reality to distinguish it from High Ma.s.s at the Pro-Cathedral or the Oratory. There were three priests at the altar, with their backs to the audience, mysteriously manipulating the elements, crossing and recrossing each other, in frequent change of place, bowing each time to the centre, alternately kneeling and rising together, breaking the dumb motions with an occasional priestly murmur, given in exact imitation of the Low Latin monotone of a Romish priest, all varied now and then with a few stains in solo or chorus from the choir, which was in full force, apparently emulating the Ma.s.s music of other places. All this in the dim light of a shaded chancel, with three sevens of candles burning on altar, flanked by two tall ones on the right and left-twenty-three candles in all-with sundry other movements of symbolical design, and we have the St. Matthias representation of the Ma.s.s. The congregation was a full one for a Communion Service; but in the main composed of young persons, many of whom appeared to be present from curiosity or in the capacity of catechumens.

ST. PAUL'S ONSLOW-SQUARE.-On a second visit we had the opportunity of hearing the Rev. C. Molyneaux, vicar. Having heard of his fame as an eloquent and Evangelical minister, we were anxious that the "Index"

should not go forth in its separate form without a note which seemed necessary to complete our former account. Our impression on hearing Mr.

Molyneaux was that public report concerning him, had "nothing exaggerated," nor "set down aught in malice." And, indeed, it is noteworthy that the general impression created concerning a minister is seldom far from the truth as to prevailing characteristics, although it may often be amenable to correction on those finer points which require experience and trained appreciation to estimate. Mr. Molyneaux's voice is moderately strong only, but his utterance is distinct, and therefore he can be well heard in every part of the church. He preaches _extempore_; but has so well prepared his theme, that his thoughts and language flow evenly and briskly on without hindrance or inc.u.mbrance to the end. We can truly say that we have never listened to a minister without a MS. with more of that pleasureable sense which arises from the feeling that he who is addressing us is perfectly free from embarra.s.sment. Nothing troubles a hearer more than to feel that the preacher has not thoroughly mastered his subject, and therefore is liable at every step to mental perturbation. We can safely promise any who go to worship at St. Paul's and to hear the Rev. Capel Molyneaux the most complete immunity from any such infliction. The address is intelligible to every one, the eloquence is of that home-speaking kind which is most likely to find its way to the heart, and, doubtless, it does reach to the hearts of many; whilst the teaching is in the main of that unmistakable Gospel kind which enlightens without mystifying. Mr. Molyneaux is at the antipodes from those "priests" who are oft in preaching up the "Church,"

the "Clergy," the "Altar," much as though they were afraid people would forget their own professional importance. In the ministry at St. Paul's all this essential emptiness is scattered to the winds. The great themes are Christ himself, his redemption for man, his glory, and the future of his faithful people. On the latter subject the rev. gentleman discoursed on the day in question-"And I John saw the holy city, new Jerusalem, coming down from G.o.d out of Heaven, prepared as a bride adorned for her husband." (Rev. xxi. 2.) The preacher opened with expressions of grat.i.tude that the new Lectionary had enabled them that day, for the first time in the history of their Church, to read under authority from the book of Revelation. It was to him (the preacher) a remarkable and somewhat discreditable fact that the use of a book of Scripture into which the Holy Spirit had introduced words of special blessing had been, though not intentionally, yet virtually ignored and proscribed in the public service of the Church. He intended to take advantage of the happy change now brought about to expound to the congregation the heavenly teaching of that important book. In everything that Mr. Molyneaux said about the general blissful prospects of the faithful every mind would gratefully concur; but even this excellent minister is not without his peculiarities. If men _will_ have peculiarities of doctrinal views, we had rather far that they refer to the future than to the past, because here men can indulge their fancy with an innocence which they cannot when they take liberty with the accomplished and recorded facts of Bible history. Prophecy offers a wide scope for the imagination to play in; and Mr. Molyneaux has lively imagination, and gives it a bold flight in dealing with the mystical book. It was apparent enough that the preacher was a _Millennarian_; no doubt conscientiously so. First, he considered the City itself; secondly, its relations to this earth; and thirdly, the general religious purpose and utility of such a revelation. The preacher declaimed warmly against the "Spiritualists," who explain everything in a spiritual sense only. This city was "no shadow," "no myth," but "a real city," "a locality," "a glorious habitation." True there were figurative expressions in describing its "foundations, walls of precious stones, gates," &c., but all this must represent something. It indicated a reality, or else we were led astray from beginning to end. This was evident enough. But it was not quite so plain to our understanding when speaking of the relations of this city to earth, the preacher represented it as coming literally down to a position "contiguous" to earth, and there being situated with Christ the King and Ruler in it; and, by excessive glory, giving light to the saved nations of the earth, which (the earth) it was emphatically declared would "never be destroyed," but would continue "for ever and ever." This descent of the city was to be the salvation of "the nations" then living; and Israel occupying the foremost place. It was an error to suppose that the nations of the earth would ever be converted by the preaching of the Gospel, or that there would be anything different to what we witness now, before that great event. No nation ever had been, no nation as such ever would be, converted until then. The conversion of individuals would go on, and many now in sin may be and would be converted. But nothing beyond this.

We confess to feeling a great deal of prophetic confusion under this teaching, because whilst the rev. gentleman was rapidly, and with some appearance of appositeness, quoting pa.s.sages in proof his opinions, our mind instinctively reverted to other portions of Scripture which he did not refer to or attempt to explain. But this, perhaps, he will do on some future occasion. Thus one could not but think of the 11th verse of the 20th chapter, on the subject of the earth's abiding-"And I saw a great white Throne and Him that sat upon it: from whose face the earth and the heaven fled away; and there was found no place for them"-and in the very verse preceding the preacher's text-"And I saw a new heaven and a new earth; for the first heaven and the first earth were pa.s.sed away; and there was no more sea." It seemed to us a very heavy draw upon the imagination to ask us to believe that the descent of the city was to be a literal fact, without believing the context ent.i.tled to a literal accomplishment. But as our object is not polemical we cannot pursue, if we sometimes permit ourselves to suggest controversy. In conclusion we may say, notwithstanding some divergence of view in minor matters, how much we esteem the Rev. C. Molyneux as an able and earnest minister on all essential themes of the New Testament, and admire him for his sharply-defined Evangelical type; and as to vestment, declining to change the colour of his pulpit garb from black to white, although advised by the bishops. If men think there is anything of principle at the bottom of the vestment controversy, they ought certainly to be decided and unflinching on the side they conscientiously take. But Mr. Molyneux as a Premillennialist is quite another question; and we may be excused for expressing a serious doubt as to the possibility of maintaining the Chiliast theories on Scriptural grounds.

KENSINGTON PALACE CHAPEL.-The palace is always a.s.sociated with Kensington, being in the very heart of the parish, although strictly speaking not belonging to the parish. It is this which gives to Kensington the distinction of the "Court suburbs," although by some ancient eccentricity of events it is really situated in the parish of St.

Margaret, Westminster. Yet it comes properly within our province to notice it here, as far as the "Chapel Royal" is concerned, included in the familiar red brick pile spoken of as Kensington Palace. It will probably be known to most readers that William III. was the first Royal proprietor and resident of the palace. In the various alterations that monarch effected, he took care to impress upon the building the plain Dutch style; so that if we may attribute to him the existing chapel before it was used as such first in 1834, there is no ground for surprise at its extremely primitive and unpretending character. It was the character of the man who breathed his last within those walls. William was not one with a pa.s.sion for magnificent palaces; but was as happy and content as his nature would allow in this place in society with his beloved Mary, whose death he lamented with the modest remark, "_I cannot but grieve_, _since I have lost a wife who_, _during my marriage_, _has never been guilty of a single indiscretion_." Queen Anne, both beloved and adored by her subjects, Prince George of Denmark, were much at this palace; also the two first Georges and Queen Caroline, who herself effected most of the improvements in the Royal residence. It is impossible that we should forget to note in our day, that here her present Majesty pa.s.sed her early days, and here too she held her first council on acceding to the throne. In taking a seat in this little chapel, it is difficult to repress, even for higher considerations, a mult.i.tude of thoughts which gather around our modern English history. It has nothing of architectural beauty to boast of, being nothing more nor less than a loft apartment in the palace set apart for Divine service.

The ceiling is heavily ribbed and panelled, the walls simply distempered, and the three arched openings to the west answer, without the slightest ornament, the sole useful purpose of admitting the light. A dado all round forms a back to the high square pewing, and the communion table, which is fixed, without any ecclesiastical reference, at the south end.

There is a simple prayer-desk on the east, and a high pulpit on the west side, in which, in consequence of disproportion to the entire s.p.a.ce, the preacher is well nigh lost to view. The north end is occupied by the Royal pew, elevated considerably above the rest, and screened by crimson curtains. The body of the chapel is filled with about forty chairs. Any strangers, or people from without, are here accommodated, whilst the servants and other members of the household occupy the tall pews which run parallel with the walls-there being in all 71 seats. The singing is a.s.sisted by a harmonium, the young lady performer on which is not cheered with much vocal companionship. The instrument was presented by Queen Victoria. The communion plate is marked with the initials and arms of William III., Queen Anne, and George II. Worship is here conducted in a simple, homely manner; and the Rev. W. T. Bullock, the Chaplain, is a minister that has to content himself with that, and appears to have no disposition to go beyond. His sermon, however, struck us as being more elaborate than necessary to the audience then present; but it must be remembered that he often has to address royal personages from that high pulpit. The Princess Mary Adelaide of Teck, her circle and royal visitors, sometimes step into the high pew, and the minister is put upon his best efforts, and to be always ready is to be on the safe side. On Sunday there is a short household service at 8.30 A.M.; full service, with sermon, at 11.15; evening prayer, without sermon, at 3.30; singing practice at 4 P.M. Family prayer every morning at 8.30. Holy communion first Sunday in the month.

ST. MATTHIAS, WARWICK ROAD, WEST BROMPTON.-This church is now near completion. The nave and aisles are built, and the flooring laid down.

It is Early English in style, the arcades and columns and lofty roof, with the distant stained window of the chancel, producing a pleasing, though quiet, effect. The interior is everything here, the exterior is very plain, the lancet windows alone defining the structure. There is no entrance from the west and princ.i.p.al front, and the public approach to the church is only by two doors-one on the north, and the other on the south side; an arrangement approved of by the Inc.u.mbent as one to prevent the gathering of idle persons around the entrance from the main road, and so securing greater quiet in the services. The building is calculated to accommodate, on one floor, 1000 persons, and upon special occasions 1200 might find place in it. It is built after the designs of Mr. J. H.

Hakewill, of South Molton Street, by Messrs. R. Avis and Co., of Baltic Wharf, Putney. In our former account we referred to the very superior organ with which this church is furnished, built by Mr. Henry Jones, of the Fulham Road. We are pleased now to be able to give a complete description of this fine instrument.

DESCRIPTION OF THE ORGAN IN ST. MATTHIAS' CHURCH, WARWICK ROAD, KENSINGTON.-This Organ has 3 Manuals, compa.s.s of each CC to C, 61 notes, and an independent Pedal Organ, compa.s.s CCC to F, 30 notes. The Stops are arranged as under:-

GREAT ORGAN, CC to C, 61 notes.

Compa.s.s. Pitch. Pipes.

(Feet) 1. Bourdon CC 16 wood 61 2. Open Diapason CC 8 metal 61 3. Rohe Flote CC 8 wood 61 4. Gamba C 8 metal 49 5. Flute CC 8 ,, 61 Harmonique 6. Octave CC 4 61 7. Flute CC 4 ,, 61 Harmonique 8. Octave Quint CC 2? 61 9. Super octave CC 2 61 10. Great Mixture CC various 214 (4 ranks) 11. Trumpet CC 8 61 12. Clarion CC 4 61 Total 903 SWELL ORGAN, CC to C, 61 notes.

13. Bourdon CC 16 wood 61 14. Open Diapason CC 8 metal 61 15. Salicional C 8 ,, 49 16. Lieblich Gedact CC 8 wood 61 17. Octave CC 4 metal 61 18. Flute CC 4 61 Harmonique 19. Super octave CC 2 ,, 61 20. Mixture (3 CC various ,, 183 ranks) 21. Horn CC 8 61 22. Oboe C 8 ,, 49 23. Clarion CC 4 ,, 61 Total 769 CHOIR ORGAN, CC to C, 61 notes.

24. Geigen CC 8 metal 61 Princ.i.p.al 25. Dulciana CC 8 ,, 61 26. Lieblich Gedact CC 8 ,, 61 27. Flauto Traverso CC 4 wood 61 28. Flautina CC 2 ,, 61 29. Keranlophon C 4 metal 49 30. Clarionet C 8 ,, 49 Total 403 PEDAL ORGAN, CCC to F, 30 notes.

31. Great Ba.s.s CCC 16 wood 30 32. Sub-Ba.s.s CCC 16 wood 30 33. Violoncello CCC 8 ,, 30 34. Trombone CCC 16 [wood and metal] 30 Total 120 ACCESSORIES.

35. Coupler.-Swell to Great Organ.

36. ,, Swell to Choir Organ.

37. ,, Swell to Pedals.

38. ,, Great Organ to Pedals.

39. ,, Choir to Pedals 40. ,, Choir to Great Organ.

SUMMARY.

Stops. Pipes.

Great Organ 12 903 Swell ,, 11 769 Choir ,, 7 403 Pedal ,, 4 120 Couplers 6 Total 40 2195

COMPOSITION PEDALS, &C. &C.

1st, 2nd, 3rd, and 4th Act upon the Great Organ.

5th, 6th, and 7th Act upon the Swell Organ.

8th Ventil to Great Organ.

9th Tremulant to Swell.