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.
[Picture: St. Mary’s Church, The Boltons, West Brompton]
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 350_l._ per annum, and by the offertory,
which raises about 440_l._ 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.