ST. MARY’S, WEST BROMPTON.
The Church of St. Mary, West Brompton, from its position in the centre of the Boltons, can be seen from many points of view to great advantage. It is in the decorated Gothic style, and is an exceedingly good specimen of the Revival of Gothic architecture, having been built some fifteen years ago. Built in the shape of a cross, its tower and spire rise at the intersection of the nave, chancel, and transepts, and are in excellent proportion. The spire is octagonal, and is terminated at its junction with the tower by a pierced parapet with angels at the angles. The octagonal portion of the tower is continued downwards below the tower lights, when it becomes square, with corbelled angels at the four corners. The west front is well designed, and surmounted by a corbelled bell turret, in which hang the only two bells the church possesses, though there would appear to be ample room in the empty tower for a chime. The ragstone of which the church is built, with Bath stone tracing and dressings, has now enough of age to give a softened look to the exterior generally, and the young spring foliage and well-kept surrounding gardens lend their aid to make a rather pretty picture. Internally the church is effective, especially the view from the west end; but the absence of the usual nave arcades and aisle give a long, narrow look to the church, and take from the idea of its size, as at this point the transepts cannot in any way be seen. The nave roof is heavy, and the apostle corbels that support it too large and too near the eye to be in good taste. The choir stalls have lately been extended westwards under the tower space, and the pulpit, of very peculiar design, being more properly a rostrum, though by no means unsightly, stands at the north side of the nave arch, and a recently-erected gallery across the north transept contains the organ. The small vestry is at the north-east angle of the church. The chancel has lately been redecorated and made to agree with the usual arrangements of the Anglican school of worship. The stained glass in the east windows is poor, representing the Ascension some geometrical patterns fill some of the other windows, likewise of a very poor character. The pewing is very plain, and the passages are paved with tiles. The stone font is large and very well executed. The church, as we before said, is a Revival church, and as such it would be unfair to criticise it too much; but, on the contrary, much praise is due to the architect, Mr. Godwin, for giving so fair a specimen of Gothic work when the art was at so low an ebb.
The performance of Divine worship at St. Mary’s is decidedly of the High Church order, with a Ritualistic tendency. In this it differs from what it was under Mr. Swaile, the first minister of the church, and even under Mr. Pearson the second. The present vicar, the Rev. W. T. Du Boulay, M.A., has been there about two years, and during his time a constant Higher tendency has been observed. This has been traceable in the large increase of public services and Eucharistic celebrations. The latter takes place every Sunday morning at eight, and on every alternate Sunday at the eleven o’clock service as well. After Lent we understand a still further increase was intended in the number of these in ordinary. During Lent and other great festivals there is a celebration every morning at the early service, on Good Friday two, and on Easter Sunday three. Apart from this, the whole aspect of things in the chancel looks towards Ritualism. Thus, for instance, the Communion-table, or what High Churchmen call the “Altar” or “Altar-table,” is surmounted by a large gilt cross, which from its exceeding brightness forms a most conspicuous figure—also two large candlesticks, and other lustrous objects. The cover is of deep violet, trimmed with white, and all the moveable furniture, even to the cushions of the chancel, desks, and pulpit, are of the same—this being the colour used by the High Church party during Lent. The choristers number over thirty, and are led in procession to the choir, the people all rising as they and the clergy enter. The vestments are a surplice with the cassock underneath, and visible below the knees; and in addition, the clergy themselves wear the usual sign of degree. No change of dress is made for the pulpit. The Curate—the Rev. Arthur Veysey—intones the prayers, in, we may say, the most perfect style we have yet heard out of a cathedral. His voice is sonorous, and he has cultivated the manner of intoning to a high degree. He has certain little varieties, too, of his own, which render such a method of performing worship as pleasant as it can be. Thus the note is altered in the absolution, and the voice dropped to the lowest tenor, and at the same time quickened; and then again at the Lord’s Prayer a strong bass is put on in a low key. In like manner the Collects were sung quickly in an undertone. At every mention of the Saviour’s name, whether in the prayers, the Gloria Patri, creeds, epistle, or gospel, the reader bowed. And as in the latter it was often named, the frequent bowing of the head must have been a great task; for in this case the Curate read the gospel as well as the epistle, passing in the act from one side of the chancel to the other. The Vicar read the lessons well and distinctly, and preached the sermon. On entering the pulpit the customary invocation was not used; but, standing erect and glancing eastward, the preacher simply uttered the words, “The Father, Son, and Holy Ghost,” and at once proceeded. Too little, to our minds, was made of the sermon; it was a short homily in the midst of the service, very good in its way. It consisted largely of exhortation, found on Phil. ii. 3, in which the Saviour was presented as an example of passive and active obedience, and some very practical remarks were made. Quietly useful this style of preaching may be when based on pure Gospel doctrine and view; but it is one from which the old power and higher effect of the pulpit are absent. A novelty, at least to us, occurred in this service. Instead of the usual hymn on the minister entering within the Communion rail, another form is adopted, called the “Introit,” which is a selection of Scripture adapted as much as possible to the day, and sung as an anthem by the choir. To our modern ears the Introit is new; but it is in reality an old thing, in this and some other instances revived. In the first Prayer-book of Edward VI. there is a psalm, containing something proper to the day, printed before every collect, epistle, and gospel. This, from being sung or said whilst the minister made his entrance within the rails, was called introitus or introit. There is, therefore, an ancient reference in the adoption of this form; and by adoption of the name as well as the form, the Vicar of St. Mary’s betrays a certain mediæval direction in church matters. It is, in our opinion, far from an improvement. The “Introit” is a poor substitute for the devotional hymn, in which all the congregation can join, and which has no particular reference to the minister’s bodily movements.
There are connected with this church, a National School, situated in the Chelsea-grove, Fulham-road, and a Sunday-school, containing about one hundred scholars; and it is a pleasing circumstance that the ordinary afternoon service on Sunday is given to the children, and is called the “Children’s Service,” consisting of the Litany and catechising. There is also a lending library in the schoolroom, where books are given out and exchanged every Monday between twelve and one o’clock, the subscription being only one penny per month. There are District Visitors, and a “Mother’s Meeting” is held at the Vicarage on Mondays from 3 to 5 p.m. There are also a Maternal Charity, Coal, Clothing, Shoe, and Blanket Clubs, and even a “Guild” or association for servants. It is clear that the Rev. Mr. Du Boulay has laid himself out for extensive influence and usefulness, and, there is no reason to doubt, in all Christian sincerity. But there are certain forms and ecclesiastical signs about his church arrangements which in many minds cause fear, lest his zeal should not in its effects prove to be of the purest Evangelical character. We regret this very much, as the impression on our own minds of his personal spirit was most favourable. It is of course within his power to remove anything from before his congregation that tends to impair his usefulness. Experience will, no doubt, suggest to him that the Ritualistic line, or, what is really the same, the High Church, is not that in which a clergyman can now be so religiously useful as we are convinced Mr. Du Boulay desires to be. He has daily matins at 8 a.m. and evening song at 5 p.m., choral celebrations at great festivals and on the third Sunday in every month; and the Litany on Wednesdays and Fridays at 11 a.m. The musical arrangements for Easter Sunday, were very extensive and elaborate, and the music entirely Anglican. Less singing, more genuine prayer, with able and earnest preaching, would, as many think and feel, be a vast improvement in the services of this church. The choir is a partly paid one; and the organist, Mr. Buttery, of 173, Piccadilly, is highly esteemed both by the clergy and congregation, and no less so by the choir over which he presides. There are 720 sittings, 220 of which are free. There are no endowments; the church and services are supported by pew rents, valued at about 350l. per annum, and by the offertory, which raises about 440l. per annum. The numerous charities and the schools, together with the Water-side Mission Association, and one in aid of the Society for the Propagation of the Gospel, all have their distinct funds and resources; not at present to any large extent, but all capable of extension. There is a strong band of district visitors—consisting of fourteen or sixteen, chiefly ladies, with a few gentlemen, to whose care as many districts are allotted.
One of the most remarkable things connected with St. Mary’s is what the vicar has called the “Guild of St. Michael,” an association for female domestic servants, the object of which is stated to be to help and comfort “those who are striving to get their own living and to do their duty.” Among the terms of admission are: A year’s good character from last employer; that they be monthly communicants; that they engage to add to their morning and evening prayers a short prayer which will be given on admission; that they regularly deposit in a savings bank; that on the feast of St. Michael and All Angels they send back their cards of admission and receive fresh ones, and promise not to attend fairs, races, dancing, or music-halls. The privileges held out to secure obedience to this unique code are that at an annual meeting “refreshments will be provided,” a monthly paper to be sent to each, the benefit of a registry and the society’s recommendation for situations; a temporary home when out of place for a small weekly payment and a small added interest to their yearly savings. The intrinsic idea of all this is excellent; but why revert to the antiquated name of “Guild,” and why connect it with the feast of “St. Michael?” This veneration for saints’ days and festivals, of which the Vicar of St. Mary’s appears enamoured, is a mere relic of Popery, nay, very much a relic of old heathenism. It is this bent towards the obsolete and discarded, with the general tendency to ornament and formality in worship, that we fear will damage, if it does not entirely destroy the real good that might otherwise result from the multifarious labours undertaken by Mr. Du Boulay and his colleagues. The sooner these matters are looked carefully at in the light of Protestant sentiment and feeling, the better will it be for the church in the Boltons, and all the interests circling around it.