THE CHURCHES OF KENSINGTON: INCLUDING SOUTH KENSINGTON, BROMPTON, AND NOTTING-HILL. (continued 5)

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 shell. 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 Mass 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 Mass 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 Mass. 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 incumbrance 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 embarrassment. 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 God out of Heaven, prepared as a bride adorned for her husband.” (Rev. xxi. 2.) The preacher opened with expressions of gratitude 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 passages 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 passed 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 entitled 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 associated 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 passion 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 passed 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 multitude 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 space, 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 assisted 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 principal 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 Incumbent 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, compass of each CC to C, 61 notes, and an independent Pedal Organ, compass CCC to F, 30 notes. The Stops are arranged as under:—

Great Organ, CC to C, 61 notes.

Compass. Pitch. (Feet) Pipes.

1. Bourdon CC 16 wood 61

2. Open Diapason CC 8 metal 61

3. Rohe Flöte CC 8 wood 61

4. Gamba C 8 metal 49

5. Flute Harmonique CC 8 ,, 61

6. Octave CC 4 „ 61

7. Flute Harmonique CC 4 ,, 61

8. Octave Quint CC 2⅔ „ 61

9. Super octave CC 2 „ 61

10. Great Mixture (4 ranks) CC various „ 214

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 Harmonique CC 4 „ 61

19. Super octave CC 2 ,, 61

20. Mixture (3 ranks) CC various ,, 183

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 Principal CC 8 metal 61

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 Bass CCC 16 wood 30

32. Sub-Bass 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.

10th Swell Pedal.

11th Great Organ to Pedals.

St. Jude’s, South Kensington.—Since our earlier article on this church was printed, some slight changes have taken place in the service,—the most conspicuous of which is the adoption by the Vicar in deference to the view taken of the question by the Bishops, of the surplice in the pulpit. The Rev. R. W. Forrest, however, has not changed the tone of his preaching, if he has seen fit to change in the matter of vestment. He is still evangelically effective, and does not appear to have diminished the number of his friends by the incident. Not, however, that it has passed without remark; but no one suspects Mr. Forrest of general Ritualistic designs. By the kindness of the Architects, the Messrs. Godwin, of Brompton, we are enabled to produce an excellent view of the interior of this fine church, and also a view of the exterior, as it will be when, as we hope, not long hence, the tower and the spire will be completed.

The Swedenborgian Church at Kensington.—The chapel in the Mall, Kensington, which had been successively a sphere for the ministration of the Rev. Mr. Offord, and the Rev. Dr. Schwartz, but purchased by a gentleman in the North of England, redecorated, and endowed with an income of 300l. a year, for the use of the Swedenborgian or New Jerusalem Church. The pastor is the Rev. Dr. Bayley, of Argyle Square, and the dedication festival took place on Thursday afternoon, the 21st of March, 1872. The ceremonies consisted of a service in the church, conducted by the Rev. Dr. Bayley, Rev. Dr. Tafel, and Rev. W. Bruce, a tea-meeting, and the annual gathering of the New Church Association, when an excellent selection of vocal music was performed. Large numbers were present on each occasion. The chapel has been entirely refitted at considerable cost, and is now seated for nine hundred. There are two handsome octagon pulpits, one on each side of the communion, and built of a mixture of very rare South American wood and Japanese elm, the panels being elaborately and tastefully carved. The communion-table is of the same material, and also the font, which is octagon, and has a basin of solid silver. The chapel has a good organ, by Wadsworth, of Manchester. The whole of the improvements have been most tastefully executed by the Messrs. Dove Brothers, of Islington.

The Presbyterian Church.—This congregation, formerly meeting in the above chapel, still carry on service in the Mall Hall very near to it, but the Presbytery are assisting it to acquire a new and commodious church, and delay is mainly occasioned by the great difficulty experienced in procuring a suitable site for the building. It is, however, not improbable that a site will open in the Kensington Park Road, northward, than which a more important one could scarcely be selected.

The Surplice in the Pulpit.—A conference of clergy and laity was held on Wednesday, January 24, 1872, at Exeter Hall, to consider the Bishop of London’s recommendation in his recent charge, that clergymen should wear the surplice in the pulpit. The points to be discussed had previously been submitted by circular to 1,250 Evangelical Churchmen. On the motion of the Rev. J. C. Ryle, the following resolutions were adopted, with four dissentients: 1. “That the general adoption of the surplice as the pulpit dress, before the legality of such dress is duly established by law, is highly inexpedient, inasmuch as it is a departure from long established usage, is contrary to the recommendation of the Ritual Commissioners, and is not desired by the laity; and furthermore is likely to give grave offence to many congregations, and to disturb the peace of the church.” 2. “That this resolution be signed by the chairman, and embodied in a memorial, on behalf of the conference and the bodies represented in it, to be forwarded to the Archbishops of Canterbury and York, and made public in any way the Council of the Church Association and the Committee of the Clerical and Lay Union may think best.” In the course of the discussion, the Rev. Capel Molyneux, Vicar of St. Paul’s, Onslow-square, South Kensington, said that he would never consent to be inveigled by the bishops into giving up first one thing and then another merely to please the Ritualistic Romanisers in the Church. The surplice was the badge of priestcraft, and he thanked God he was not a priest. (A Voice: What are you, then?) He had always preached in his gown, and he would continue to do so until the end. He would urge all Evangelicals never to preach in a surplice, but to let the black gown be a badge of those who faithfully preach Christ. The Rev. J. C. Ryle, the Rev. Mr. Money, &c., spoke in a similar strain, and expressed determination to resist the suggested change of vestment to the end.