Our Churches and Chapels - Atticus
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There are three parsons at our Parish Church--Canon Parr, who is the
seventeenth vicar in a regular line of succession since the
Reformation and two curates. As to the curates we shall say nothing
beyond this, that one has got a better situation and is going to it,
and that the other would like one if he could get it--not that the
present is at all bad, only that there are others better. We don't
know how many curates there have been at the Parish Church since the
Reformation; but it, may be safely said that in their turn they
have, as a rule, accepted with calm and Christian resignation better
paid places when they had a fair opportunity of getting them. We are
not going to say very much about Cannon Parr, and let nobody suppose
that we shall make an effort to tear a passion to tatters regarding
any of his peculiarities. Canon Parr is an easy-going, genial,
educated man kindly disposed towards good living, not blessed with
over much money, fond of wearing a billycock, and strongly in love
with a cloak. He has seen much of the world, is shrewd, has a long
head, has both studied and travelled for his learning, and is the
smartest man Preston Protestants could have to defend their cause.
But he has a certain amount of narrowness in his mental vision, and,
like the bulk of parsons, can see his own way best. He has a strong
temper within him, and he can redden up beautifully all over when
his equanimity is disturbed. If you tread upon his ecclesiastical
bunions he will give you either a dark mooner or an eye opener--we
use these classical terms in a figurative sense. He will keep quiet
so long as you do; but if you make an antagonistic move be will
punish you if possible. He can wield a clever pen; his style is
cogent, scholarly, and, unless overburdened with temper, dignified.
He can fling the shafts of satire or distil the balm of pathos; can
be bitter, saucy, and aggravating; can say a hard thing in a cutting
style; and if he does not go to the bone it's no fault of his. He
can also tone down his language to a point of elegance and
tenderness; can express a good thing excellently, and utter a fine
sentiment well. His speaking is modelled after a good style; but it
is inferior to his writing. In the pulpit he expresses himself
easily, often fervently, never rantingly. The pulpit of the Parish
Church will stand for ever before he upsets it, and he will never
approach that altitude of polemical phrenitis which will induce him
to smash any part of it. His pulpit language is invariably well
chosen; some of his subjects may be rather commonplace or
inappropriate, but the words thrown into their exposition are up to
the mark. He seldom falters; he has never above one, "and now,
finally, brethren," in his concluding remarks; he invariably gives
over when he has done--a plan which John Wesley once said many
parsons neglected to observe; and his congregation, whether they
have been awake or fast asleep, generally go away satisfied. Canon
Parr has been at our Parish Church nine and twenty years, and
although we don't subscribe to his ecclesiastical creed, we believe
he has done good in his time. He is largely respected; he would have
been more respected if he had been less exacting towards Dissenters,
and less violent in his hatred of Catholics. Neither his Church-rate
nor Easter Due escapade improved his position; and some of his
fierce anti-Popery denunciations did not increase his circle of
friends. But these things have gone by, and let them be forgotten.
In private life Canon Parr is essentially social: he can tell a
good tale, is full of humour; he knows a few things as well as the
rest of men, and is charitably disposed--indeed he is too
sympathetic and this causes hint to be pestered with rubbishy tales
from all sorts of individuals, and sometimes to act upon them as if
they were true. As a Protestant vicar--and, remembering that no
angels have yet been born in this country, that everybody is
somewhat imperfect, and that folk will differ--we look upon Canon
Parr as above the average. He has said extravagant and unreasonable
things in his time; but he has rare properties, qualities of sense
and erudition, which are strangers to many pretentious men in his
line of business; and, on the whole, he may be legitimately set
down, in the language of the "gods," as "O.K."
No. II.
ST. WILFRID'S CATHOLIC CHURCH.
It was at one time of the day a rather dangerous sort of thing for a
man, or a woman, or a medium-sized infant, living in this highly-
favoured land of ours, to show any special liking for Roman
Catholicism. But the days of religious bruising have perished; and
Catholics are now, in the main, considered to be human as well as
other people, and to have a right to live, and put their Sunday
clothes on, and go to their own places of worship like the rest of
mortals. No doubt there are a few distempered adherents of the
"immortal William" school who would like to see Catholics driven
into a corner, banished, or squeezed into nothing; probably there
are some of the highly sublimated "no surrender" gentlemen who would
be considerably pleased if they could galvanise the old penal code
and put a barrel able to play the air of "Boyne Water" into every
street organ; but the great mass of men have learned to be tolerant,
and have come to the conclusion that Catholics, civilly and
religiously, are entitled to all the liberty which a free and
enlightened constitution can confer--to all the privileges which
fair-play and even-handed justice call give; and if these are not
fully granted now, the day is coming when they will be possessed.
Lancashire seems to be the great centre of Catholicism in England,
and Preston appears to be its centre in Lancashire. This benign town
of Preston, with its fervent galaxy of lecturing curates, and its
noble army of high falutin' incumbents, is the very fulcrum and
lever of northern Romanism. If Catholics are wrong and on the way to
perdition and blisters there are 33,000 of them here moving in that
very awkward direction at the present. A number so large, whether
right or wrong cannot he despised; a body so great, whether good or
evil, will, by its sheer inherent force, persist in living, moving,
and having, a fair share of being. You can't evaporate 33,000 of
anything in a hurry; and you could no more put a nightcap upon the
Catholics of Preston than you could blacken up the eye of the sun.
That stout old Vatican gentleman who storms this fast world of ours
periodically with his encyclicals, and who is known by the name of
Pius IX., must, if he knows anything of England, know something of
Preston; and if he knows anything of it he will have long since
learned that wherever the faith over which he presides may be going
down the hill, it is at least in Preston "as well as can be
expected," and likely, for a period longer than be will live, to
bloom and flourish.
Our text is--St. Wilfrid's Catholic Church, Preston. This place of
worship is situated in a somewhat sanctified place--Chapel-street;
but as about half of that locality is taken up with lawyers'
offices, and the centre of it by a police station, we fancy that
this world, rather than the next, will occupy the bulk of its
attention. It is to be hoped that St. Wilfrid's, which stands on the
opposite side, will act as a healthy counterpoise--will, at any
rate, maintain its own against such formidable odds. The building in
Chapel-street, dedicated to the old Angle-Saxon bishop--St. Wilfrid-
-who was a combative sort of soul, fond of argumentatively knocking
down obstreperous kings and ecclesiastics and breaking up the
strongholds of paganism--was opened seventy-six years ago. It
signifies little how it looked then. Today it has a large
appearance. There is nothing worth either laughing or crying about
so far as its exterior goes. It doesn't look like a church; it
resembles not a chapel; and it seems too big for a house. There is
no effort at architectural elaboration in its outer arrangements. It
is plain, strong, large; and like big feet or leathern shirts has
evidently been made more for use than ornament. But this style of
phraseology only refers to the extrinsic part. Inside, the church
has a vast, ornate, and magnificent appearance. No place of worship
in Preston is so finely decorated, so skilfully painted, so
artistically got up. In the world of business there is nothing like
leather; in the arena of religion there seems to be nothing like
paint. Every church in the country makes an effort to get deeply
into the region of paint; they will have it upon either windows,
walls, or ceilings. It is true that Dissenters do not dive
profoundly into the coloured abyss; but weakness of funds combined
with defective aesthetic cultivation may have something to do with
their deficiency in this respect. Those who have had the management
and support of St. Wilfrid's in their hands, have studied the theory
of colour to perfection, and whilst we may not theologically agree
with some of its uses, one cannot but admire its general effect.
Saints, angels, rings, squares, floriations, spiralizations, and
everything which the brain or the brush of the most devoted painter
could fairly devise are depicted in this church, and there is such
an array of them that one wonders how anybody could ever have had
the time or patience to finish the work.
The high altar which occupies the southern end is, in its way,
something very fine. A magnificent picture of the crucifixion
occupies the back ground; flowers and candles, in numbers sufficient
to appal the stoutest Evangelical and turn to blue ruin such men as
the editor of the "Bulwark" are elevated in front; over all, as well
as collaterally, there are inscriptions in Latin; designs in gold
and azure and vermilion fill up the details; and on each side there
is a confessional wherein all members, whether large or diminutive,
whether dressed in corduroy or smoothest, blackest broad cloth, in
silk or Surat cotton, must unravel the sins they have committed.
This confession must be a hard sort of job, we know, for some
people; but we are not going to enter upon a discussion of its
merits or demerits. Only this may be said, that if there was full
confession at every place of worship in Preston the parsons would
never get through their work. Every day, from an early hour in the
morning until a late period of the evening, St. Wilfrid's is open to
worshippers; and you may see them, some with smiling faces, and some
with very elongated ones, going to or coming from it constantly.
Like Tennyson's stream, they evince symptoms of constant movement
and the only conclusion we can fairly come to is that the mass of
them are singularly in earnest. There are not many Protestants--
neither Church people, nor Dissenters, neither quiescent Quakers nor
Revivalist dervishes--who would be inclined to go to their religious
exercises before breakfast, and if they did, some of them, like the
old woman who partook of Sacrament in Minnesota, would want to know
what they were going to "get" for it. On Sundays, as on week days,
the same business--laborious as it looks to outsiders--goes on.
There are several services, and they are arranged for every class--
for those who must attend early, for those who can't, for those who
won't, and for those who stir when the afflatus is upon them. There
are many, however, who are regular attendants, soon and late, and if
precision and continuity will assist them in getting to heaven, they
possess those auxiliaries in abundance.
The congregation attending on a Sunday is a mixed one--rags and
satins, moleskins and patent kids, are all duly represented; and it
is quite a study to see their wearers put in an appearance. Directly
after entrance reverential genuflections and holy-water dipping are
indulged in. Some of the congregation do the business gracefully;
others get through it like the very grandfather of awkwardness. The
Irish, who often come first and sit last, are solemnly whimsical in
their movements. The women dip fast and curtsy briskly; the men turn
their hands in and out as if prehensile mysticism was a saving
thing, and bow less rapidly but more angularly than the females;
then you have the slender young lady who knows what deportment and
reverence mean; who dips quietly, and makes a partial descent
gracefully; the servant girl who goes through the preliminary
somewhat roughly but very earnestly; the smart young fellow, who
dips with his gloves on--a "rather lazy kind of thing," as the
cobbler remarked when he said his prayers in bed--and gives a sort
of half and half nod, as if the whole bend were below his dignity;
the business man, who goes into the water and the bowing in a
matter-of-fact style, who gets through the ceremony soon but well,
and moves on for the next comer; the youth, who touches the water in
a come-and-go style, and makes a bow on a similar principle; the
aged worshipper, who takes kindly but slowly to the hallowed liquid,
and goes nearly upon his knees in the fulness of his reverence; and
towards the last you have about six Sisters of Mercy, belonging St.
Wilfrid's convent, who pass through the formality in a calm, easy,
finished manner, and then hurry along, some with veils down and
others with veils up, to a side sitting they have. There is no
religious shoddy amongst these persons. They may look solemn, yet
some of them have finely moulded features; they may dress strangely
and gloomily, yet, if you converse with them, they will always give
indications of serener spirits. Whether their profession be right or
wrong, this is certain: they keep one of the best schools in the
town, and they teach children manners--a thing which many parents
can't manage. They also make themselves useful in visiting; they
have a certain respect for faith, but more for good works; and if
other folk in Christendom held similar views on this point the good
done would in the end be greater. All these Sisters of Mercy are
accomplished--they are clever in the head, know how to play music,
to paint, and to sew; can cook well if they like; and it's a pity
they are not married. But they are doing more good single than lots
of women are accomplishing in the married state, and we had better
let them alone. Its dangerous to either command or advise the
gentler sex, and as everything finds its own level by having its own
way they will, we suppose, in the end.
One of the most noticeable features in connection with the services
at St. Wilfrid's is the music. It is proverbial that Catholics have
good music. You won't find any of the drawling, face-pulling,
rubbishy melodies worked up to a point of agony in some places of
worship countenanced in the Catholic Church. All is classical--all
from the best masters. There is an enchantment in the music which
binds you--makes you like it whether you will or not. At St.
Wilfrid's there is a choir which can't be excelled by any provincial
body of singers in the kingdom. The learned individual who blows the
organ may say that the comparative perfection attained in the
orchestra is through the very consummate manner in which he "raises
the wind"; the gentleman who manipulates upon its keys may think he
is the primum mobile in the matter; the soprano may fancy she is the
life of the whole concern; the heavy bass or the chief tenor may
respectively lay claim to the honour; but the fact is, its amongst
the lot, so that there may be a general rubbing on the question of
service, and a reciprocal scratching on the point of ability.
There are several priests at St. Wilfrid's; they are all Jesuits to
the marrow; and the chief of them is the Rev. Father Cobb. Each of
them is clever--far cleverer than many of the half-feathered curates
and full-fledged incumbents who are constantly bringing railing
accusations against them; and they work harder--get up sooner, go to
bed later--than the whole of them. They jump at midnight if their
services are required by either a wild Irishman in Canal-street or a
gentleman of the first water in any of our mansions. It is not a
question of cloth but of souls with them. They are afraid of neither
plague, pestilence, nor famine; they administer spiritual
consolation under silken hangings, as well as upon straw lairs; in
the fever stricken garret as well as in the gilded chamber. Neither
the nature of a man's position nor the character of his disease
enters into their considerations. Duty is the star of their
programme; action the object of their lives. They receive no
salaries; their simple necessaries are alone provided for. Some of
them perhaps get half-a-crown a month as pocket money; but that will
neither kill nor cure a man. Sevenpence halfpenny per week is a big
sum--isn't it?--big enough for a Jesuit priest, but calculated to
disturb the Christian balance of any other class of clergymen. If it
isn't, try them.
In reference to the priests of St. Wilfrid's, we shall only
specially mention, and that briefly, the Rev. Father Cobb. No man in
Preston cares less for fine clothes than he does. We once did see
him with a new suit on; but neither before nor since that ever-
memorable day, have we noticed him in anything more ethereal than a
plain well-worn coat, waistcoat, and pair of trousers. He might have
a finer exterior; but he cares not for this kind of bauble. He knows
that trappings make neither the man nor the Christian, and that
elaborate suits are often the synonym of elaborate foolery. He takes
a pleasure in work; is happy inaction; and hates both clerical and
secular indifference. Priests, he thinks, ought to do their duty,
and men of the world ought to discharge theirs. In education, Father
Cobb is far above the ordinary run of men. He has a great natural
capacity, which has been well regulated by study; he is shrewd; has
a strong intuitive sense; can't be got over; won't be beaten out of
the field if you once get him into it; and is sure to either win or
make you believe that he has. Like all strong Catholics he has much
veneration--that "organ," speaking in the vernacular of phrenology,
is at the top of the head, and you never yet saw a thorough Catholic
who did not manifest a good development of it; he is strong in
ideality; has also a fine, vein of humour in him; can laugh, say
jolly as well as serious things; and is a positively earnest and
practical preacher. He speaks right out to his hearers; hits them
hard in reference to both this world and the next; tells them "what
to eat, drink, and avoid;" says that if they get drunk they must
drop it off, that if they stuff and gormandise they will be a long
while before reaching the kingdom of heaven; that they must avoid
dishonesty, falsehood, impurity, and other delinquencies; and,
furthermore, intimates that they won't get to any of the saints they
have a particular liking for by a round of simple religious
formality--that they must be good, do good, and behave themselves
decently, individually and collectively. We have never heard a more
practical preacher: he will tell young women what sort of husbands
to get, young men what kind of wives to choose, married folk how to
conduct themselves, and old maids and bachelors how to reconcile
themselves virtuously to their fate. There is no half-and-half ring
in the metal he moulds: it comes out clear, sounds well, and goes
right home. In delivery he is eloquent; in action rather brisk; and
he weighs--one may as well come down from the sublime to the
ridiculous--about thirteen stones. He is a jolly, hearty, earnest,
devoted priest; is cogent in argument; homely in illustration;
tireless in work; determined to do his duty; and, if we were a
Catholic, we should be inclined to fight for him if any one stepped
upon his toes, or said a foul word about him. Here endeth our
"epistle to the Romans."
No. III.
CANNON-STREET INDEPENDENT CHAPEL.
Forty-four years ago the Ebenezer of a few believers in the "Bird-
of-Freedom" school, with a spice of breezy religious courage in
their composition, was raised at the bottom of Cannon-street, in
Preston; and to this day it abideth there. Why it was elevated at
that particular period of the world's history we cannot say. Neither
does it signify. It may have been that the spirit of an
irrepressible Brown, older than the Harper's Ferry gentleman, was
"marching on" at an extra speed just then; for let it be known to
all and singular that it was one of the universal Brown family who
founded the general sect. Or it may have been that certain
Prestonians, with a lingering touch of the "Scot's wha ha'e"
material in their blood, gave a solemn twist to the line in Burns's
epistle, and decided to go in
--for the glorious privilege
Of being Independent.
Be that as it may, it is clear that in 1825 the Independents planted
a chapel in Cannon-street. Places of worship like everything else,
good or evil, grow in these latter days, and so has Cannon-street
chapel. In 1852 its supporters set at naught the laws of Banting,
and made the place bigger. It was approaching a state of solemn
tightness, and for the consolation of the saints, the ease of the
fidgety, and the general blissfulness of the neighbourhood it was
expanded. Cannon-street Chapel has neither a bell, nor a steeple,
nor an outside clock, and it has never yet said that it was any
worse off for their absence. But it may do, for chapels like
churches are getting proud things now-a-days, and they believe in
both lacker and gilt. There is something substantial and respectable
about the building. It is neither gaudy nor paltry; neither too good
nor too bad looking. Nobody will ever die in a state of
architectural ecstacy through gazing upon it; and not one out of a
battalion of cynics will say that it is too ornamental. It is one of
those well-finished, middle-class looking establishments, about
which you can't say much any way; and if you could, nobody would be
either madder or wiser for the exposition. Usually the only
noticeable feature about the front of it--and that is generally the
place where one looks for the virtues or vices of a thing--is a
series of caged-up boards, announcing homilies, and tea parties, and
collections all over the north Lancashire portion of Congregational
Christendom. It is to be hoped that the sermons are not too dry,
that the tea saturnalias are neither too hot nor too wet, and that
the collections have more sixpenny than threepenny pieces in them.
The interior of Cannon-street Chapel has a spacious and somewhat
genteel appearance. A practical business air pervades it. There is
no "storied window," scarcely any "dim religious light," and not a
morsel of extra colouring in the whole establishment. At this place,
the worshippers have an idea that they are going to get to heaven in
a plain way, and if they succeed, all the better--we were going to
say that they would be so much the more into pocket by it. Freedom
of thought, sincerity of heart, and going as straight to the point
as possible, is what they aim at. There are many seats in Cannon-
street Chapel, and, as it is said that hardly any of them are to
let, the reverend gentleman who makes a stipulated descent upon the
pew rents ought to be happy. It is but seldom the pews are well
filled: they are not even crammed on collection Sundays; but they
are paid for, and if a congenial wrinkle does not lurk in that fact-
-for the minister--he will find neither the balm of Gilead nor a
doctor anywhere. The clerical notion is, that pew rents, as well as
texts; must be stuck to; and if those who pay and listen quietly
acquiesce, then it becomes a simple question of "so mote it be" for
outsiders.
The congregation at Cannon-street Chapel is made up of tolerably
respectable materials. It is no common Dissenting rendezvous for
ill-clad screamers and roaring enthusiasts. Neither fanatics nor
ejaculators find an abiding place in it. Not many poor people join
the charmed circle. A middle-class, shopkeeping halo largely
environs the assemblage. There is a good deal of pride, vanity,
scent, and silk-rustling astir in it every Sunday, just as there is
in every sacred throng; and the oriental, theory of caste is not
altogether ignored. The ordinary elements of every Christian
congregation are necessarily visible here--backsliders and newly-
caught communicants; ancient women duly converted and moderately
fond of tea, snuff, and charity; people who cough continually, and
will do so in their graves if not closely watched; parties, with the
Fates against them, who fly off periodically into fainting fits;
contented individuals, whose gastric juice flows evenly, who can
sleep through the most impassioned sermon with the utmost serenity;
weather-beaten orthodox souls who have been recipients of ever so
much daily grace for half a life time, and fancy they are
particularly near paradise; lofty and isolated beings who have a
fixed notion that they are quite as respectable if not as pious as
other people; easy-going well-dressed creatures "whose life glides
away in a mild and amiable conflict between the claims of piety and
good breeding."