The Church Index Part 8

Varley's Tabernacle" (as it is now commonly called) there must be a centre of powerful influence in dealing with a great ma.s.s of people not reached by other agencies, and which circ.u.mstances 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.

[Picture: Mr. Varley's Tabernacle, St. James' Place, Notting Hill, W.]

THE CORNWALL ROAD BAPTIST CHAPEL.

THIS is 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 sh.e.l.l was formerly a part of an _annexe_ belonging 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 s.p.a.cious 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 300_l._ 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 to a.s.sist 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 50_l._, and a handsome gold watch and key, by Bennett, of Cheapside, which cost 24_l._

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 princ.i.p.al 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 circ.u.mstances 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' days_ in the calendar of the kingdom of heaven." As to the Saviour's second advent: "The _best_ way of waiting for Christ is to continue _working_ for him. With the nearness or distance of his coming we have nothing to do; the word says 'Occupy _till_ I come.'" As to the proper use of our talents: "Some men prosper and come into the front _by accident_; but the outward seeming will be _pierced_ through 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 pa.s.sing, 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 hymn _Te Deum Laudamus_ was 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 43_l._ 18s. 7d. to foreign missions. The church draws its home support from pew-rents, which last year amounted to 185_l._ 11s., and a weekly offertory, a special fund, incidental sources, and collections, yielding in all, from July 1869 to July 1870, 497_l._ 1s. 11d.

The order of services is: Sunday-Prayer-meeting at 10.15, public worship at 11 A.M. and 7 P.M.; Monday, prayer-meeting at 7.30; Wednesday, "Congregational Bible-cla.s.s," a service intended for the simple exposition of any pa.s.sage of Scripture upon which any person present might wish comment offered; alternating with singing cla.s.ses, 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.

THE ROMAN CATHOLIC CHURCH OF ST. FRANCIS D'a.s.sISI, NOTTING HILL.

THIS church 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 pa.s.sed 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 princ.i.p.al 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 s.p.a.ce 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 pa.s.sages 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'a.s.sisi_. 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 a _weekly 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, ill.u.s.trated his zeal as a convert to Rome by the donation of 7,000_l._ to the St. Francis enterprise, and became its first resident priest. The Rev. Father Lescher is the present minister, who is occasionally a.s.sisted 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 500_l._ towards 1,400_l._ 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 the _proselytism 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 G.o.d 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 carried out without being duly limited by other truths." Thus as to regeneration, which was wrought by the grace of G.o.d 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 G.o.d'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 G.o.d, 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 ma.s.s, 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'a.s.sisi-Archbishop Manning had preached in the church.

THE PLYMOUTH BRETHREN, NOTTING HILL.

THE meeting-place of this _peculiar_ people 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 coa.r.s.e of the "breaking" the middle of it disappeared, and little but the sh.e.l.l remained. There were also two plain gla.s.ses 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 think _spiritual 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 Sat.u.r.day, and two burials for that day, the meeting terminated. In separating the amount of _hand-shaking_ and friendly, and doubtless cordial, recognition of each other, was so protracted that we could not get from our _extra saint_ seat 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 canva.s.sed. 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.

The reply to this important question given by the princ.i.p.al brother very gravely was, "No; _we have nothing to do with the world_; our work is to _gather G.o.d's saints out of the world_." "But," we rejoined, "is not the Gospel sent to the world? And did not the Son of G.o.d 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 a.s.serted 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. "G.o.d," 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 G.o.d in this world be answered?

After the above appeared in the _Suburban Press_ a 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.

JOHNSON-STREET BAPTIST CHAPEL, NOTTING-HILL.

THIS is 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 the _Particular 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 three P.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.

SILVER-STREET BAPTIST CHAPEL, NOTTING-HILL.

THE place 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 in a 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, a.s.suredly 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 circ.u.mstance there may linger hope. The order of services is: Sunday, prayer-meeting at 7 A.M.; preaching at 11.0 A.M. and 6.30 P.M., and prayer-meeting at 3.0 P.M. The school is held at 9.30 A.M. and 3.0 P.M. On week-days there is prayer-meeting on Monday evening at 7.30, and preaching on Thursday evening. The prayer-meeting at 7.0 A.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.

SLOANE-PLACE CHAPEL.

THIS is 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 pa.s.ses 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 cla.s.s 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 a.s.semble 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.

ST. MICHAEL'S AND ALL ANGELS' CHURCH, NOTTING-HILL.

THE new 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-cla.s.s 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 4,300_l._ 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 pet.i.tion 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 pet.i.tion," 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 a.s.sisted 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 11 A.M. and 3 and 7 P.M. Weekdays, Wednesday and Friday at 11 A.M., the Litany, Holy Communion, at 9 A.M. every Sunday, and after the 11 A.M. service the last Sunday in every month.