Our Churches and Chapels - Atticus
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For seven months after this, there was no regular minister at the
place; still it didn't go down; several energetic, zealous laymen
looked after it and the schools established in connection with it,
and, considering their calibre, they did a good work. But they
couldn't keep up a full and continuous fire; a properly stationed
minister was needed; and Mr. Thompson, who had in the meantime
entered holy orders, was summoned from Blackenall, in Staffordshire,
to take charge of the church and district. In 1863 he came; under
his ministrations the congregation soon augmented; and in a short
time a movement was started for a new church; the old building being
a ricketty, inconvenient, rudely-dismal place, quite insufficient
for the requirements of the locality. The principal friends of the
new movement were R. Newsham, the late J. Bairstow, J. Horrocks, and
T. Miller, Esqrs., and what they subscribed constituted a
substantial nucleus guaranteeing the commencement of operations. In
1866, the old edifice was pulled down to make way for a new church,
and during the work of re-construction divine service was performed
in Vauxhall-road schools, which were, sometime after Mr. Thompson's
appointment, transferred by the Rev. Canon Parr from the Parish
Church's to St. Saviour's district. R. Newsham, Esq., laid the
corner-stone of St. Saviour's Church on the 26th of November, 1866;
the building was consecrated by the Bishop of Manchester, on the
29th of October, 1868; on the 9th of December in that year, the Rev.
W. D. Thompson was licensed to its incumbency; and on the 16th of
April, 1869, the district was "legally assigned" by the
Ecclesiastical Commissioners.
St. Saviour's--designed by Mr. Hibbert, architect, of this town--is
one of the handsomest and best finished churches we have seen. It
almost seems too good for the district in which it is situated. The
style of it is Gothic. Externally its most striking feature is the
tower. We thought at one time, when the tower had been run up a
considerable distance, that it was positively "going to the dogs."
At each of its angles there is a strange arrangement of dogs; they
bristle out on all sides, and are not over good looking--are thin,
hungry, weird-looking animals, appear to have had a hard time of it
somewhere, and to be doing their best to escape from the stone
whence they are protruding. But the pinnacles placed above have
completely taken away their grotesqueness, their malicious,
suspicious appearance, and the tower now looks beautiful. There are
three entrances to the church--one at the back, another at the
north-western corner, and the third beneath the tower on the south-
western side. If you please we will enter by the door on the last-
named side.
We are within the building--just within; and here we have on the
right a glass screen, on the left a multiplicity of warm water
pipes, and in the centre of the spot a handsome substantial
baptismal font, the gift of Sir T. G. Fermor-Hesketh, M.P. This font
can't be too highly praised; its workmanship is excellent; its
material is most durable; and with care it will last for at least
four thousand years. Behind it are two stained glass windows; one
being in memory of the father of the incumbent's wife; the other in
remembrance of the architect's mother. Adjoining is a plain window
which will shortly be filled in with stained glass, at the expense
of Mr. W. B. Roper, in memory of a relative. Leaving the font, and
the water pipes, and the windows, we move forward, and are at once
struck with the capaciousness, the excellent disposition, and the
handsome finish of the interior. Directly in front there is a
magnificent five-light chancel window--beautifully coloured, well
arranged, containing in the centre a representation of our Saviour,
and flanked by figures of the four evangelists. We have seldom seen
a more exquisite, a more elegantly artistic window than this. Edward
Swainson, Esq., whose works are in the district, presented it. Still
looking eastward, but taking a nearer view and one of less altitude,
we notice the pulpit--a piece of fine carved oak-work, resting upon
a circular column of stone, and given by Mrs. Newsham; then we have
a lectern, of the eagle pattern, presented by the Rev. R. Brown; and
to the left of this there is a most excellently finished, carved-
oak, reading desk, given by R. Newsham, Esq. The communion plate--
most choice and elaborate in design--was, we may observe, given by
the same gentleman. Turning round, we notice a pretty four-light
window in the western gable. This was also presented by R. Newsham,
Esq., in memory of the late J. Bairstow, Esq. The church consists of
a nave and a northern aisle. If an aisle could be constructed on the
southern side the building would assume proportions at once most
complete and imposing. But space will not permit of this. Land
constitutes a difficulty on that side; and the general building is
considerably deteriorated in appearance at present through
"associations" in this part. At the south-eastern end there is a
small wretched-looking beershop, and near it a dingy used-up
cottage. These two buildings are a nuisance to the church; they
spoil the appearance of the building at one end completely, and they
ought to be pulled down and carted off forthwith.
Reverting to the interior of St. Saviour's, we observe that the
northern side is supported by four arches, the central one depending
upon double columns of polished granite, and all of them having
highly ornamented capitals. A couple of stone angels support the
primary principal of the chancel roof, and they bear the weight put
upon them very complacently. The northern aisle is occupied below
with free seats; and above, in a gallery, with ditto. At the western
end there is a continuation of the gallery, filled with free seats.
The church will hold 800 people, and more than half the seats are
free. All the pews are strong, open, and good to sit in. The central
ones on the ground floor are very lengthy--perhaps thirty feet in
extent.
The congregation, considering the capacity of the church, is large,
and consists almost absolutely of working people. We noticed during
our visit to this place what we have seen at no other church or
chapel in the town, namely, that many of the worshippers put in an
early appearance--several were in their seats at least a quarter of
an hour before the service commenced. We further noticed that the
congregation is a pre-eminently quiet and orderly one. At some
places you are tormented to death with stirring feet, shuffling,
rustling clothes, coughing, sneezing, &c.; here, however, you have
little of these things, and at times, a positive dead calm prevails.
It may also be worthy of mention that we saw fewer sleepers at St.
Saviour's than in any other place of worship yet visited by us. Only
one gentleman got fairly into a state of slumber during the whole
service; a stout girl tried to "drop over" several times, and an old
man made two or three quiet efforts to get his eyes properly closed,
but both failed. All the other members of the congregation appeared
to be wide awake and amazingly attentive. The free seats are well
patronised by poor people, and it is to such a class as this that
the place seems really advantageous.
The music at the church is simple, hearty, and quite congregational.
The tunes are plain, and the worshippers, instead of looking on
whilst the choir perform, join in the music, and get up a very full
volume of respectable melody. The regular singers have their
quarters at the north-eastern end, on the ground floor, and they
acquit themselves with a very good grace. Near them is a small,
poor-looking organ; it is played well, but its music is not very
consolatory, and its tame, infantile appearance throws it quite out
of keeping with the general excellence of the church. Some money
has, we believe, been promised towards a new organ, and if somebody
else would promise some more, a seemly-looking instrument might be
obtained.
Two or three "classes" meet every Sunday for instruction in the
church. Formerly, owing to defective accomodation, the members of
them had to assemble in two public-house rooms, where the education
was in one sense of the "mixed" kind, for whilst virtue was being
inculcated above, where the members met, the elegant war-whooping of
pagans below, given over to beer, tobacco, and blasphemy, could be
heard. This wasn't a thing to be desired, and as soon as ever the
church was ready, a removal to it was effected. Educational business
in connection with St. Saviour's is carried on in various parts of
the district. In Vauxhall-road there are day schools with an average
attendance of 220. On Sundays, the work of education is carried on
here; also at the Parsonage-house (which adjoins Lark-hill convent),
where a mother's class is taught by Mrs. Thompson; in Shepherd-
street, where a number of poor ragged children meet; and likewise,
as before stated, in the church; the aggregate attendance being
about 900. The Parsonage-house was purchased and presented to St.
Saviour's by the late J. Bairstow, Esq. Handsome new schools are
being built (entirely at the expense of R. Newsham, Esq., who has
been a most admirable friend to St. Saviour's) near the church. They
will accommodate about 400 scholars, and will, it is expected, be
ready by the end of the present year. The entire cost of the church,
parsonage house, &c., has been about 10,000 pounds; and not more
than 50 pounds will be required to clear off all the liabilities
thus far incurred.
The incumbent of St. Saviour's is plain, unpoetical, strong-looking,
and practical. He was reared under the shadow of Ingleborough. We
have known him for 30 years. On coming to Preston he was for
sometime a mechanic; then he became missioner in connection with the
Protestant Reformation Society, first at St. Peter's in this town,--
and next at St. Mary's. Afterwards he left, studied for the
ministry, and six years since, as already intimated, came to St.
Saviour's as its incumbent. For a time after the church was erected,
he had nothing to depend upon but the pew rents, which realised
about 70 pounds a year: but fortune favours parsons: the
Ecclesiastical Commissioners subsequently increased his stipend,
then 1,000 pounds was left by J. Bairstow, Esq., and the income is
now equal to about 300 pounds per annum. Mr. Thompson is not a
brilliant man, and never will be. He is close-shaven, full-featured,
heavily-set, slow is his mental processes, but earnest, pushing, and
enduring. He is an industrious parson, a striving, persevering,
roughly-hewn, hard-working man--a good visitor, a willing worker,
free and kindly disposed towards poor people, and the exact man for
such a district as that in which he is located. If a smart, highly-
drawn, classical gentleman were fixed as minister in the region of
St. Saviour's, the people would neither understand him nor care for
him. If he talked learnedly, discussed old cosmogonies, worked out
subtle theories of divinity, and chopped logic; if he spiced up big
homilies with Plato and Virgil, or wandered into the domain of
Hebrew roots and Greek iambics, his congregation would put him down
as insane, and would be driven crazy themselves. But Mr. Thompson
avoids these things, primarily because he doesn't know much about
them, and generally because plain words and practical work are the
sole things required in his district.
The gentleman under review used to be a tremendous anti-Popery
speaker, and more than once thought well of the Reformation
perorations of Henry Vincent; but he has toned down much in this
respect, like Panjandrum the Grand, under whose feathers he
originally nestled. He is still, and has a right to be, if that way
inclined, a strong believer in the triumph achieved at Boyne Water;
only he doesn't make so much stir about it as formerly. Mr. Thompson
is a determined and aspiring man; is earnest, windy, and clerically
"large;" knows he is a parson without being told of it; has a
somewhat ponderous and flatulent style of articulation; has not the
faculty of originality much developed, but can imitate excellently;
could sooner quote than coin a great thought; believes in stray
polemical struggles with outsiders; used to have a Byronic notion
that getting hold of other people's thoughts, and passing them off
for those of somebody else, was not a very great sin; is a better
anecdote teller than reasoner; can be very solemn and most
virtuously combative; could yet, though he seems to have settled
down, get up, on the shortest notice, any amount of "immortal
William" steam, and throw every ounce of it into a good ninth-rate
jeremiad. Still he has many capital points; he is a most
indefatigable toiler in his own district, and that covers all his
defects; he is not too proud nor too idle to visit everybody,
however wretched or vile, requiring his advice and assistance; he is
homely, sincere, and devoted to the cause he has in hand, and the
locality he has charge of; he does his best to improve it; he has
not laboured unsuccessfully; and no better minister could be found
for such a place. He can adapt himself to its requirements; can
level himself to its social and spiritual necessities; does more
good in it every day than a more polished, or brilliant, or namby-
pamby parson would be able to accomplish in a year; has an excellent
wife, who takes her share of the district's work; attends to the
varied wants of the locality--and there are many in a godless
district like his, with its 5,000 souls--in a most praiseworthy
manner. He is the right man is the right place, and it is a good job
that he is not too learned, for that would have interfered with his
utility, would have dumfounded those in his keeping, and operated
against his success. Mr. Thompson, adieu, and good luck to you.
CHRISTIAN BRETHREN AND BROOK-STREET PRIMITIVE METHODISTS.
All over, there are many who consider themselves Christian brethren;
but the number taking up the name specifically, with a determination
to stick to it denominationally, is small. In all large towns a few
of this complexion may be found; and in Preston odd ones exist whose
shibboleth is "Christian Brethren." We had a spell with them, rather
unexpectedly, on a recent "first day"--"Christian Brethren" always
call Sunday the first day. And it came about in this way: we were
on the point of entering a Dissenting place of worship, when a
kindly-natured somewhat originally-constituted "pillar of the
Church" intercepted our movements, and said, "You mustn't come here
today." "Why?" we asked, and his reply was, that a fiftieth-rate
stray parson, whom "the Church doesn't care for" would be in the
pulpit that day, and that if we wished for "a fair sample" we must
"come next Sunday." We didn't want to be hard, and therefore said
that if "another place" could be found for us, we would take it
instead. Violent cogitation for five minutes ensued, and at last our
friend, more zealous than erudite, conjured up what he termed, "them
here new lot, called Christians."
We had heard of this section before, and at our request he
accompanied us to a small, curiously-constructed building in Meadow-
street. At the side of the doorway we observed a strangely-written,
badly-spelled sign, referring to the different periods when the
"Christian Brethren" met for worship, &c.; and above it another sign
appeared, small and dim, and making some allusion to certain
academical business. Hurrying up fourteen steps we reached a dark,
time-worn door, and after pausing for a moment--listening to some
singing within--our guide, philosopher, &c., opened it, and we
entered the place with him. The room was not "crowded to
suffocation;" its windows were not gathering carbon drops through
the density of human breathing; there were just fourteen persons in
the place--four men, three women, two youths, a girl, and four
children. A Bible and a hymn book--the latter, according to its
preface, being intended for none but the righteous--were handed to
us, and our friend want through the singing in a delightfully-
dreadful style. He appeared to have a way of his own in the business
of psalmody--sang whatever came into his head first, got into all
manner of keys, and considering that he was doing quite enough for
both of us, we remained silent, listening to the general melody, and
drinking in its raptures as placidly as possible.
Prior to describing either the service we witnessed, or the
principles of those participating in it, we must say a word in
reference to the building. It stands on the northern side of Meadow-
street, between sundry cottage houses, retiring a little from the
general frontage, and by its architecture seems to be a cross
between a small school and a minute country meeting-house. It was
originally built in 1844 by Mr. John Todd of this town. He started
it as a chapel on his own account--for at that time he had special
theological notions; and probably considered that he had as much
right to have a place of worship as anybody else. We have been
unable to ascertain the primal denominational character of the
building; the founder of it is unable to tell us; all that we have
been able to get out of him is, that the place "had no name," and
all that we can, therefore, fairly say is, that he built it, and did
either something or nothing in it. Mr. Todd did not occupy it very
long; he struck his colours in about a year; and afterwards it was
used by different Dissenting bodies, including some Scotch Baptists,
on whose behalf the building was altered. Originally it was only one
story high; but when the Baptists went to it a second story was
added, and, having either aspiring notions or considering that they
would be better accommodated in the higher than the lower portion of
the building, they went aloft, leaving the ground floor for
individuals of more earthly proclivities. Two years ago Mr. Todd
sold the building, and about six months since certain Christian
Brethren hired the top room for "first day" purposes, week day work
being carried on in it by an industrious schoolmaster.
Like the Quakers, Christian Brethren are a "peculiar people." They
believe more in being good and doing good than in professing
goodness formally. They recognise some forms and a few ceremonies;
but vital inherent excellence--simple Christianity, plain,
unadorned, and earnest--is their pole-star. They claim to be guided
in all their religious acts solely by the Scriptures; consider that
as "the disciples were first called Christians at Antioch," their
followers have no right to assume any other name; think, baptismally
speaking, that whilst there may be some virtue in sprinkling and
pouring, there can be no mistake about absolute immersion, inasmuch
as that will include everything; think baby baptism unnecessary, and
hold that none except penitent believers, with brains fairly
solidified, should be admitted to the ordinance; maintain that, as
under the apostolic regime, "the disciples came together on the
first day of the week to break bread," Christians should partake of
the sacrament every Sunday; call their ministers "evangelists;" hold
that at general meetings for worship there should be full liberty of
speech; that worship should be perfectly free; and that everything
should be supported on the voluntary principle. Those now
worshipping in Meadow-street are the first "Christian Brethren" we
have had, regularly organised, in Preston. How they will go on we
cannot tell; but if present appearances are any criterion, we are
afraid they will not make very rapid progress. They have about ten
"members" at present; when the "baker's dozen" will be reached is a
mystery.
The executive business of Christian Brethren is managed by deacons;
but the diaconal stage has not yet been reached in Preston. There
are branches of the body in Blackburn, Southport, Bolton, &c.; but
none exist in Lancashire north of Preston. The brethren here have no
Sunday-school; but the establishment of one is contemplated, and it
may be in time fairly attended. What the number of attendants will
be we can't tell, but this may be fairly said--that if each of the
ten members happens, in the lapse of time, to have 12 children, and
if all are sent to school, 120 scholars will be raised, and that
this would constitute a very good muster for a small denomination.
But we must return to the subject.
After the singing, which our friend so improved--and he continued
"in the werry same tone of voice," as poor Sam Cowell used to say in
his "Station Porter's" song, through every hymn--a bearded,
mustached, and energetic young man (Mr. W. Hindle), originally a
Methodist town missionary, at one time connected with Shepherd-
street Ragged School, Preston, and now an "Evangelist" belonging the
Christian Brethren, labouring at Southport, Blackburn, &c., but
generally engaged for Sunday service at Preston, read several verses
from the Bible; then be prayed, his orison being of a free and wide-
spreading type; and afterwards he asked if any "brother" would read
from Holy Writ. A pause followed, doubt and bashfulness apparently
supervening; but at length a calm, thoughtful gentleman got up, and
went through sundry passages in Isaiah. The singing of a hymn
succeeded, and Mr. Hindle then asked if "another brother" would
read. A gentleman, spectacled, with his hair well thrown back, and
very earnest, here rose, and having put a small Bible upon a little
table in front, and taken up a larger volume which the minister had
been perusing, diced into Corinthians, and gave a tolerably
satisfactory reading. The minister then commenced discussing certain
antithetical points in St. Paul's writings, and next asked if "two
or three brethren" would engage in prayer. Thirty seconds elapsed,
and then one of the brethren made a prayer. The sacrament--bread and
wine--directly followed, and after a purse, suddenly pulled out from
some place by the minister, had been sharply handed round for
contributions, a serious young man gave out a hymn, which the
company genially sung. More speaking ensued: but the minister had
it all to himself. He said--"Will any brother speak; now is the
time; if you have anything to state utter it; lose no time, but say
on." Never a brother spoke; eye-squeezing and thumb-turning, and
deep introspection followed; and in the end the minister rose, took
his text from three or four parts of the Bible, and gave a lengthy
discourse, relieved at intervals with genuine outbursts of
eloquence, relative to Christian action and general duty. He seemed
to have a poor notion of many Christians, and somewhat fantastically
illustrated their position by saying that they were, spiritually
troubled with consumption and apparently with diabetes!--were
continually devouring good things, constantly wasting away, and
doing no particular good amongst it at all. We felt the force of
this; but we didn't ejaculate; quietness, except on very excited
occasions, being the rule here. His discourse lasted about 30
minutes, and it was well and forcibly delivered. At the conclusion
two or three of the Brethren came out of their circle--they were all
round a table before the parson--and shook hands with us.
We shortly afterwards retired, leaving our "musical" friend engaged
in a hot discussion with the parson as to the propriety of certain
observations he had made in his sermon. How the matter was fought
out we cannot tell. The Brethren assemble every Sunday morning and
evening in the building; sometimes they have a Bible class meeting
on a Sunday afternoon; and occasionally a week night service. They
are a calm, devout, forlorn-looking class; are distinctly sincere;
have strong liberal notions of Christianity; seem to love one
another considerably, and may at times greet each other with a holy
kiss; but they don't thrive much in Preston. In time they may become
a "great people," but at present their status is small. Ten
Christian Brethren up 14 steps may grow potent eventually; but they
may, figuratively speaking, fall down the steps in the meantime, and
so injure the cause as to defy the influence of theraputics.
A few words now as to Brook-street Primitive Methodist Chapel, which
we visited the same day. This is a tiny building, and appears to
stand in a dangerous region. On one side all the windows are
continually shuttered, so as to prevent the mischievous action of
stones, and in front the door is railed in closely so as to
frustrate the efforts of those who might be inclined to kick it. The
chapel, which is also used for Sunday school purposes, was built in
1856. It is a very humble, plain-looking edifice externally; and
internally it is equally unassuming. You get to it collaterally,
through a pair of narrow doors, which bang about very much in stormy
weather. The roof is supported by two iron pillars, with which a
tall stove pipe keeps company. In the centre there are 16 pews, each
capable of holding three persons, and a large pew which will
accommodate six. Rows of small forms run down each side. Those on
the left are used by men and boys; those on the other side are
principally patronised by women and little children, some of whom
are too young to engage in anything but lactary pursuits. Green is a
favourite colour here. The inside of the pews are green; portions of
the walls are green; some of the windows are similarly coloured at
the base; the music stands in the orchestra are green; and there is
a fine semi-circular display of green at the back of the pulpit. At
the south-eastern corner there are sundry pieces of old timber piled
up; at the opposite side there is a cupboard; and over the entrance
numerous forms, colour poles, and a ladder are placed. These
constitute all the loose ornaments in the chapel. About 150 persons
can be accommodated in the place. When we visited it--the time was
rather unfavourable, owing to the roughness of the weather--sixty-
six persons, exclusive of the choir and the parson, were in it.