Chapter VII: Part 7

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 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 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 Saturday, 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 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. The reply to this important question given by the principal brother very gravely was, “No; _we have nothing to do with the world_; our work is to _gather 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 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, 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 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 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.

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-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 4,300_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 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 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. Baptisms at 2.30 first Sunday in the month, and at 10.30 A.M. on Wednesday and Friday.

NORLAND CHAPEL, QUEEN’S-ROAD, NOTTING-HILL.

NORLAND CHAPEL is 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-stone dressing 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 3,000_l._

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 250_l._ 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 11 A.M. and 6.30 P.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.

LANCASTER-ROAD CONGREGATIONAL CHURCH, NOTTING-HILL.

THE foundation-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 1,350_l._, and the cost of the building raised upon it, including the schoolrooms, was 3,500_l._ 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 will be 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 1_l._ 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 11 A.M. and 7 P.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.

THE “TALBOT TABERNACLE” NOTTING-HILL.

THIS is 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 2,000_l._, to be liquidated by instalments, there being also a ground-rent of 96_l._ 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 476_l._ 1s. 9d., which, being paid by the minister, left the total amount advanced by him for the church 714_l._ 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 is _non sectarian_, and does not allow itself to be called either Baptist, Congregational, or Wesleyan, or anything else 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 is _exposition_. 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 heart
All taken up by thee?
I thirst, I faint, I die to prove
The 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.

PRIMITIVE METHODIST CHAPEL, FOWELL-STREET, NOTTING-HILL.

A SMALL plain 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 class that attend either church or chapel. The _society_, 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 11 A.M. and 6.30 P.M.; Wednesday, 7 P.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.

UPPER WESTBOURNE-PARK BAPTIST CHAPEL.

THE place 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 360_l._ 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 360_l._ 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 200_l._ 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, 7.30 A.M.; preaching at 11 and at 6.30 P.M. A Sabbath-school is held, in which there are about eighty scholars, at 9.30 A.M. and 2.30 P.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.

THE SOUTH KENSINGTON BAPTIST CHAPEL.

THE memorial 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 cannot for 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.

THE WORKHOUSE CHAPEL.

DIVINE SERVICE is held at the Kensington Workhouse, for the inmates, on Sundays, at 9.30 A.M. and 3 P.M. At present there are no other services; but a new code is now being introduced which will effect a very desirable change in this respect. At a recent meeting of the Guardians, the “Visiting Committee” made the following report and recommendation to the Board: “The Visiting Committee having in consideration the resolutions passed by the Board on the 1st of February inst., and having also considered the letter from the present Chaplain of the 14th inst., in which he states his inability to devote a much larger portion of his time than he has done for the last twenty five years, resolve that it is desirable that the Chaplain of the Workhouse and Infirmary give his whole time to the spiritual care of the inmates in the same way as the clergyman of a parish, and that, considering the numbers of this house and the work to be done, the least salary should be 150_l._ per annum.” This resolution is adopted by the Board, and will henceforth be acted upon—an urgently necessary improvement, although it may come to involve a further change in the chaplaincy. The Rev. Dr. Frost, formerly of the Kensington Grammar School, has held the appointment for a quarter of a century. When he first began he had the spiritual care of less than 150 inmates. The number gradually rose until two years ago they amounted to 800. At the present time, March, 1872, the house contains 760. It will be seen, therefore, that the religious requirements of this large number are quite beyond the provision made under the old system; and the Guardians have acted under a strong sense of duty in bringing about a thorough reformation. It was not until two years ago, when the inmates were 800, that any increase of salary was asked for on behalf of the Chaplain. Previous to that it stood at 50_l._ per annum; since then it has reached 65_l._ Double this sum will enable a chaplain to give a principal part of his working time to the objects of his calling in the house, and to bring a more decisive moral influence to bear upon the inmates. The paucity of religious service in this workhouse up to this time can be looked upon in no other light than a calamity; and may serve in some measure to explain the fact that there are so many refractory and misbehaved paupers taken hence to the magistrate at Hammersmith for correction. We cannot but think there might have been, there ought to have been, at least one week-night service instituted long ago; and if the Guardians were not in a position to pay for this, among the numerous clergy in Kensington some one might have been found who would occasionally have taken duty gratuitously. But we fear that up to the present time it has occurred to few to reflect that the _souls_ of inmates required a fair amount of attention as well as their bodies.

MISSION AND PREACHING ROOMS.

LITTLE CHARLES-STREET PRIMITIVE METHODIST ROOMS.—Here, in a narrow street leading out of Kensington-square southward, is a very humble building—apparently a former dwelling house—converted into what are termed “Little Charles-street Day and Sunday-schools.” In the upper room the preachers of the Primitive Methodist Connexion hold services on Sundays—morning and evening—at eleven and half-past six. The congregation averages about 40, and the Sunday-school children number about 60.

PALACE-AVENUE ROOM.—This is a large room sometimes used for other public purposes, at the rear of the King’s Arms Hotel, High-street, Kensington. It has lately been engaged on Sundays for religions worship and preaching, on a professedly _unsectarian_ principle. Hours of service, eleven A.M. and half-past six.

SHAFTESBURY HALL.—At this hall, situated at the end of the Portland-road, Notting-hill, a mission preaching service is conducted on Sunday evenings at seven, by Mr. William Winton, attached to the City Mission in that district. Mr. Winton is an earnest man, and addresses himself to the working classes of the Potteries and vicinity, and generally has the hall, which will hold about 100, well filled at his services.

BLECHYNDEN-STREET MISSION-SCHOOL.—Here are day and Sunday-schools for the poor children of the Potteries, situated in the lowest part of that poor district. It is a separate building, and answers well its purpose. On Sundays, morning and afternoon, there is school, with an average of 30 to 40 in attendance, including infants. In the evening, at seven, there is preaching by Mr. Norris, a missionary in that part, who gathers a congregation of from 60 to 80. In the day-school, there are about 120 scholars, boys and girls.

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 sexes 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 principally 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 abutting 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 space, 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 Assisi, 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 classes 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 lustrous 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.