Of Established Churches there are 25 in Kensington, giving 30,020 seats, or an average of 1250 each; and of this number, 10,883, or rather more than one-third, are free.

Of Nonconforming Chapels and other places, such as rooms or halls, 25, furnishing accommodation for 15,550, of which 5370 are free seats.

The Roman Catholics have four churches, which are the foremost of that persuasion in London. The Pro-Cathedral provides 1100 seats, inclusive of 150 free; the Oratory 1200, 200 being free; the Church of the Carmelite Friars 800, none free; and that of St. Francis 500, none free.

There is one Non-Sectarian Church, the Talbot Tabernacle, with 800 sittings, 200 of them free; and two Non-Sectarian Halls, with space together for 400.

The Followers of Swedenborg have one Chapel, with accommodation for 1000, no seats being definitely free.

Thus it will be seen that all the denominations together supply 49,070 seats, more than three-fifths of which are found by the Church of England; 15,550 by Protestant Nonconformists; and the remainder 3500 by Roman Catholics.

The numbers allotted to English Nonconformity stand as follows:—Baptists, 7450; Congregational, 2600; Wesleyan Methodists, 2250; Primitive Methodists, 300; Scotch Presbyterian, 600; Plymouth Brethren, 150; Non-Sectarian, 1200; Swedenborgians, 1000, =15,550.

The Established Church is, therefore, relatively strong in Kensington; and when we consider that the whole of this Church accommodation, with a single exception or two, has been provided by voluntary effort, and without the slightest pecuniary aid or benefit from the State, it must be accepted as a striking evidence of the popularity of that Church.

The principal parish Church, now just completed and about to be opened at a cost of but little under £40,000, is built entirely upon the voluntary principle. We have only heard of one instance in all this mass of property in which a helping hand has been extended, even by the Bishop of London’s Fund, and then only to the extent of about £2000. West London Churchmen have been deemed capable of doing their own work, and have been left to do it, and certainly they have done and are doing it.It is also to be observed that the different ecclesiastical schools in the Church, by mere dint of rivalry, have done comparatively little in this great work. There are three or four decidedly Ritualistic Churches; two or three High Church; two Broad Church, which affects doctrine chiefly; and all the others are really and truly Evangelical Churches, and varying but very slightly, if any thing, in form and ceremony. Church extension may, therefore, be regarded as a genuine and earnest out-come of English protestant Churchmanship, prompted by higher motives than those connected with Ecclesiastical disputes.

Among the nonconforming bodies, the Baptists are by far the most numerous here. It is, however, very observable that they do not appear to base the strength of their cause upon their denominational views as to Baptism by Immersion; but in every case except one, and that a very small Church, have what is called “open communion,” and admit to fellowship Christian believers of good repute generally, even though they disagree on that denominational point. They are, therefore, to be distinguished from the Ana-Baptists, who insist upon re-baptism before communion; whilst they are equally far removed from the Particular Baptists, who preach particular Redemption. The peculiarities of Calvinism are rarely, if ever, heard from their pulpits. The body, then, that have obtained in Kensington, it may be of some importance to remember, are the General Baptists, who are characterized by liberality of sentiment, both as it regards Church conditions and doctrinal teaching. The largest of these Churches is that of Westbourne Grove, under the pastorate of the Rev. W. G. Lewis.

Congregationalism is not largely represented in Kensington, and mainly centres in one or two Churches, viz. that presided over by the Rev. Dr. Stoughton, in Allen-street, formerly of Hornton-street, and that at Horbury Chapel, under the Rev. W. Roberts,—the former being the older and larger Church. This is highly vigorous and prosperous, and has been progressively so under the now lengthened ministration of Dr. Stoughton. Aided by the well-known Catholic sentiments of this minister, Independency, in the parish of Kensington, has received a breadth of sympathy with Christian people of other denominations which enables it to maintain the most friendly relations with all.

Wesleyanism has not hitherto displayed the popular adaptation here by which it is characterized in many parts of the country, not excepting the chief centres of population. Its efforts, however, in this direction, are yet young, and cannot be expected to have gathered the strength and influence of age. It finds, moreover, at least in this part of the metropolis, abler, keener, and more active rivals than in rural parts, or in most provincial towns. The Wesleyans, from their connexional principle, have an immense advantage over other bodies, as it regards the mere building of places of worship, for which, if they chose, they need not be in the least dependent upon mere local effort. If recommended by Conference, a general subscription for a first-class chapel in Kensington would be opened in the connexional organs, and closed in a few weeks, with surplus funds at the bankers, over the amount actually required for the purpose. This is a wonderful material facility for any Church to possess, and if the raising of material fabrics were necessarily signs of real success, then it is quite certain that no nonconforming body in the land could compete with the Wesleyans. But in the present condition of society, and distribution of the Churches and Church influences, if there is not sufficient interest in any given locality to build a Chapel wholly or mainly at its own cost, there is but little probability of creating a sufficient interest for the future by simply making it a present from a distance. It might or it might not succeed; but the probability is that it will not. One body of Christians cannot be every where, and there must be some points at which it will be weak.

Scotch Presbyterianism is also without vigorous expression in Kensington. Always and every where an exotic Southward, it does not seem greatly to flourish. It is a mission, established mainly for the benefit of Scotch residents or travellers, and was never intended to interfere with our native religious and Ecclesiastical growths. Yet we are glad to see it among us. It is a great way of showing how united the United Kingdom is, and our Scotch brethren, with their northern crispness and rigidity, ought to be perfectly at home with us.

In touching on Romanism, we have it in this large suburb in all the strength and fascination with which it has hitherto been imported into the metropolis. Here the wealth of its richest English adherents and foreign residents combine with the talent of its foremost men to give it popular effect. This has been accomplished to a limited extent only; for the result at present is by no means commensurate with the efforts put forth. Yet Protestants may not slumber upon this fact. Romanism here is making a distinct and anxious bid for popular sympathy and local influence, and presents a calmly active energy and fertility of resource which might awaken vigilance if it need not create alarm. Its preachers are eloquent and earnest, its Churches and ritual are gorgeous and costly, its music is enchanting, its monastic orders, its conventual settlements, and all their attached agencies are quietly and ceaselessly at work, and their schools, are diligently plied. Just as we go to press, the foundation stone of a new “Home” is laid at Kensal New Town, and with it, ground taken up for a large Church. This is hard by the new Protestant Church of “St. Andrew’s and St. Philip’s” on the one hand, and the Baptist Chapel on the other. No stone is being left unturned; and should Ultramontane projects fail in this part of the suburbs, it will be a grievous discouragement to it all over London. It was the promised land marked out for Romanism by Cardinal Wiseman, and Archbishop Manning is striving to lead the people up to possess it. Should he ever succeed in a conspicuous degree, it will be owing as much to Protestant shortcomings as to his own efforts no doubt; but at present there is, on this head, but little reason to complain as far as building of Churches and Chapels is concerned.

CHURCH BUILDING.

That we live in a Church-building age is made manifest in the foregoing pages. Of the fifty-three Churches and Chapels in Kensington, fifteen have been erected and opened within the last five years; sixteen others within ten years; and in all within the past twenty years there have been no less than forty-three erections. Five Churches and Chapels are over twenty years of age, three over thirty, and two have stood for a century,—and still remain. The old St. Mary Abbotts has succumbed to the weight of years, and a new and splendid fabric has just taken its place. A half a million of money is represented in these structures, by far the larger half of which has been raised and expected within the last decade. Whatever the verdict of posterity may be upon these buildings from an artistic point of view, it will not hesitate to accord the high merit of distinguished energy and liberality. As to Architecture, some few of these erections embody and will hand down to future times examples of the improved taste of our day; but for the most part they have been erected under pressure of urgent necessity, arising from the rapid and overwhelming outflow of population towards the western suburbs. The question has been all along how places could be erected with sufficient speed to save new communities from habitual forgetfulness of the Sabbath and public worship for the mere want of places in which to assemble. Never has been in the past, never probably will be in time to come, an extensive suburban area like this so rapidly covered with habitations of men and all the concomitants of our social life. So recently as 1845, when the Church of St. John was erected on the crest of Notting-hill, the eye ranged from that eminence north and west only over open fields, and it was thought at the time that the Church had been placed too far in the country. Yet St. John’s now stands in the centre as it were of a vast city, the unbroken lines of which stretch around and away for miles. St. John’s would never now be thought or spoken of as “in the fields” any more than St. Paul’s, Knightsbridge, or St. Mary’s, Paddington. The same is true of many other Churches first erected on the border-land; and it is not until we realize the extraordinary rapidity with which this mighty change has been wrought, that we can understand the comparative hurry in which some of the Churches have been built; but in most cases they are substantial buildings, and offer scope for further decoration and filling up of the Architect’s original designs as opportunity offers.

The province and purpose of the Temporary Iron Church has been most marked in Kensington. There are but few exceptions to the rule that, as to the later erections Iron has been the pioneer of stone or brick. It is utilized for the first formation of districts and sub-parishes, and for the collection of congregations. The young clergyman settles himself down to a new locality, puts up the Temporary Church at a small cost,—in the midst of bricks and lime, heaps, and scaffolding all around; the houses, however, are soon completed and occupied, and in two or three years he feels himself strong enough to turn his attention seriously to a permanent erection, and in many cases in an incredibly short time the work is accomplished, and the useful Iron friend is sold or hired out to some brother minister who wishes to imitate the process in another place. Of course the Iron Church comes in for its share of contempt from the fastidious. It is “dingy-looking,” unattractive in every architectural respect, and denounced with its so-called “tin-kettle” bell as a disfigurement to the neighbourhood, and offensive to the ear. But it does a good work notwithstanding, and ought to be highly prized and respected for its work’s sake. There are, moreover, instances in which some of the objectionable features can be got over, and, at least, the interior of the Iron Church be made elegant and inviting. The nicest individual ought to feel pleased with an interior like that of St. John the Baptist’s Church in Holland-road; where Mr. Edmeston, the Architect, has displayed a taste and contrivance which almost impose on one the idea that he is in a well-built permanent Church instead of a temporary one. He had previously exhibited great taste in his treatment of the interior of St. Peter’s Notting-hill, which is considered one of the most beautiful in London; and with a far inferior subject at St. John the Baptist’s has not been wanting to himself. Indeed, we could scarcely have believed that so good general effect could have been wrought out between iron walls. The people at that Church can well be content with their lot for some little time to come, should it not yet be convenient to build in a more costly and enduring style.

We are glad to be able to supply in these pages views of a number of the principal Churches and Chapels, which will give the reader a better idea of the state of Church Architecture among us than any pen and ink description without their aid. To begin with the new parish Church; both the exterior and interior are seen as reduced for this work from larger drawings, by permission of the Architect, Mr. G. G. Scott, by Mr. Avery, the photographer, of the Ladbroke-road. They make beautiful pictures, and show an edifice which, when all complete, will be in every way worthy of the Court Suburb. We have also a capital drawing of the old Church—In Memoriam—taken expressly for the “Index,” that it might not be quite lost sight of amidst the superior splendour of the modern temple. And to complete the series, Messrs. Hill and Son, of the Euston-road, have enabled us to introduce a woodcut of the magnificent new organ they are building for the Church, and whose tones will be heard at the opening in a few weeks’ time. These illustrations of themselves would have been sufficient to give unusual interest to the work; but we are favoured with many more. Kensington Churches, as a whole, are so fairly and fully illustrated, that nearly every style of building is seen that has hitherto obtained among us. St. Peter’s, Onslow-gardens, through the esteemed favour of the founder and patron, C. J. Freake, Esq., shows a fine interior as well as neat exterior; and St. Jude’s, South Kensington, the same—only in the latter case the spire represented is not yet built. St. Paul’s, Onslow-square, is a specimen of plain unambitious gothic, in great measure purposely so, as according with the order of things instituted there; but partly, also, from the necessity existing at the time for making haste with the work. St. Mark’s, Notting-hill, is an example of another kind, and by the kindness of the Rev. E. K. Kendall, the Vicar, we are enabled to introduce an excellent engraving. Mr. Keeling has here displayed professional skill and freedom,—as also in St. George’s, Campden-hill. The picturesque effect both in outline and detail is boldly sought, and successfully obtained; and we have a good view of the exterior. Mr. Varley’s Tabernacle, as will be seen, is putting on a very improved countenance, under the hands of Messrs. Habershon and Pite, and from being utterly devoid of attraction, will be henceforth recognized as an ornament to the neighbourhood. The beautiful Church of St. Barnabas, one of the very best specimens of Ecclesiastical Architecture in the parish, together with its useful appendage the “Church House,” are seen by favour of the Rev. Dr. Hessey, who has kindly supplied the blocks for the purpose. The “Church House” is capable of being converted at any convenient time into a building of greater parochial importance; and, in fact, considering the popularity of the Church in that immediate neighbourhood under the good influence of Dr. Hessey, the time may not be far distant.

Through the good offices of Mr. Bridgnell, of Warwick-gardens, we have an engraving Wesleyan Chapel there. It is the nearest neighbour of Dr. Hessey’s Church, and one of the best productions of Mr. W. Pocock, who is a popular Architect in Wesleyan circles. He has here produced a Chapel, or rather a Church, which, for architectural expression and cheapness combined, may compare with any thing we have seen. Nothing has struck us more in this review of our Churches than the unaccountable difference in the mere cost of production. In Kensington we can point to Chapels and Churches that have cost the promoters nearly as much again as the Warwick-gardens Wesleyan Chapel cost, and are barely half so large, commodious, or beautiful. In this matter there surely must be an open path to improvement. It is painful even to think that £8000 and £10,000 are expended upon places inferior in every respect to others that cost about half the sum. It is good for people who are thinking of building to take this fact into consideration. If they desire to have superb structures, and are prepared to pay for them, let them take care they have full value for their money; if otherwise, and they have only moderate means, still let them get as much as their funds can procure.

CHURCH MUSIC.

The great variety in Church Music which we have noticed during our tour of the churches naturally leads us to some remarks upon this subject. We cannot doubt that great exertions have been, and are still being made, to secure what is considered by the promoters a becoming performance of this part of public worship. We have not entered a church or chapel where singing the praises of God has not formed a prominent feature of the service, for it so happens that we have not been able to find a Quakers’ Meeting in all the parish of Kensington. In some cases the “service of song” is redundant and all-pervading in the worship, which may be said to consist almost entirely of singing in one form or another, i.e. by the minister, the choir, or the congregation, either in their different parts or together. In Roman Catholic places one is prepared to expect a super-abundance of music of a certain kind; but we have found in at least four English churches in the parish an almost equally exuberant display. In the majority of cases, however, a better proportion is maintained in this in its relation to other parts of Divine Service. In nonconforming congregations there is clearly a general desire to bring up the standard of their musical performances to the requirements of the times, and in several instances this has been accomplished with great success. We find included in their programme the Te Deum Laudamus, and sometimes an anthem with the words taken from Scripture, which, added to the usual hymns in use—sung as simple chorales in unison by the whole congregation—make a pleasing variety in the service, and often conduce to the best devotional effects. The degree of this of course depends greatly upon the skill of the execution, which again depends upon the degree of musical knowledge and capacity possessed. In some cases we observe a tendency to cultivate congregational singing in harmony, but it does not well succeed, for the manifest reason that all the congregation are not adequately trained to part-singing. It thus sometimes happens that a number of the people persist in unisonal singing to the best of their ability, whilst the more educated with their music before them struggle on for the effect of harmony by rigidly adhering to their own parts. This creates confusion, and greatly mars the effect of the whole,—an evil which, we can only hope to see remedied by a more general diffusion of the whole,—an evil which we can only hope to see remedied by a more general diffusion of musical knowledge. If the time has come when music is to be insisted on as one part of ever child’s education, the period cannot be far distant when a more perfect state of things will obtain. We cannot conceive a more delightful effect upon the mind than that producible by a whole congregation singing in perfect harmony some of those beautiful hymns which embody, when merely read, so much of elevating sentiment. We are compelled, however, to notice that the majority of the hymn collections we have seen, both in churches and chapels, contain compositions so inferior to the ideas themselves which possess the mind of any intelligent worshipper, that, guided by the words before the eye, it is impossible to rise to the highest sense of devotion. The conclusion is, therefore, forced upon us, that any considerable advance in musical education must be supplemented by a thorough revision of these collections, or by putting them aside altogether in favour of others that shall comprise all their beauties, and rigidly exclude their deformities—the feebleness of sentiment and expression, the doggerel and frequent lack of good sense. The age is in want of a master-mind in the important department of hymn composition and collation for the service of the sanctuary. If any able writer and compiler should be so inspired, he might now labour with the greatest advantage to Christian worship, if he can combine the religious fervour and enlightenment of some earlier hymnists with the science of the present times.

It should be laid down as an unalterable rule that the object of all sacred music intended for the use of the sanctuary is to enable as many of the congregation as have voice and inclination to join in the service of holy song. Tested by this principle the congregational adaptation of music would seem to be the most, if not the only, suitable method. We would not say that other forms might not occasionally be employed with advantage to musical expression, and, perhaps, to the exciting of religious feeling in the hearer; but choral-singing and anthems ought not to be adopted as constant and principal parts of public worship, as is now the case in many churches. The reasons against this are obvious: it excludes the people from participating in the devotions, and is apt to turn them into mere admirers of human art and skill, whilst it tends to the introduction of a florid style, bordering too closely on secular music, and not consistent with the solemn grandeur, the mingling joyousness, and plaintive emotion which ought ever to attend Christian worship. Some years ago it was felt, and justly so, that the musical part of public worship had been too much neglected, and had fallen into disrepute. A revival to a proper standard of efficiency was necessary, and in seeking to promote this some have fallen into the other extreme. In a number of parish and district churches the choral, that is, cathedral service, is adopted, without any regard to the fact that this form of song was never designed for such use, and intended only for cathedral and college foundations, where the entire body performing it were understood and expected to have a competent knowledge of the musical art. Its general application was never contemplated, and, as far as our observation goes, it cannot be done without prejudice to other and still more important branches of public worship. It will be seen that in some churches nearly the whole of the service is now song, and to such an excess is this carried, that there is scarcely any time left for the sermon. And this is intentionally so; for some clergymen do not hesitate to say that the sermon is of little consequence, and that they make no account of it as compared with the other parts of their service. The minister chants his portions of the Liturgy from beginning to end in a monotone. The choir with the people alternately chant the versicles and responses; the Psalms for the day are chanted. Then there is the service of the hymns, alternate chanting of the Litany, intoning and responding to the commandments in song, singing of the Nicene Creed, the Sanctus, and Gloria in Excelsis, and other parts permitted to be sung by the rubrics, and, added to all, the anthem by the choir, which is often of considerable length. In this kind of service there is scarcely any thing left soberly to be said which the common people can readily appreciate and heartily join in. If they are not up to the music they cannot follow, and if they cannot imbibe the words they have no profit. The music, too, is often of that kind which bars their uniting in it intelligently. It would seem proper that the Psalms should be chanted. Their very name seems to point out that there can be no objection to this; but the objection lies against the music to which they are generally set. The Gregorian and other cognate chants are adopted because of their ease and simplicity, being within the compass and ability of every one’s voice; but the sense of the words, upon the meaning of which the very essence of devotion depends, is almost totally sacrificed to the music. The words are slurred over, and often whole sections of verses are necessarily dropped, so that if what is really sung were put down on paper no sense whatever could be made of it. Unless music can be rendered more conservative of the words and sense of these inspired compositions, it would be better far to read them alternately, as is done with good and lively effect in many churches. On what ground the Nicene Creed is chanted instead of being said, and why the minister monotones the commandments as well as the people sing the responses to them, is not easy to comprehend. Notwithstanding the superstitious belief of the Jewish people, we dare believe that the Ten Commandments were never given by Moses from Mount Sinai in a recitative.

It is therefore evident to us that, whilst in some of the churches the musical standard is slightly too low, both in quality and decree, and a certain languor results therefrom to the service, on the other hand true spiritual vigour in the worship is still more endangered by the opposite extreme to which we have referred. In a just medium lies all the virtue and good effect of Church Music. It should neither be so much as to obscure or invade unduly other parts of public worship and service, nor be so little as not to assist them. It should neither be so florid as to dissipate devotional feeling, nor so dull as to prejudice its cheerfulness.

THE CHURCH AND POPULATION.

The population of Kensington at the recent census was ascertained to be 121,100, and we have seen that the total of accommodation made by all denominations for public worship is for 49,070 souls, or, in round numbers, allowing for possible crowding, 50,000. The proportion is, therefore, above the average in most parishes; and although at no given time will the full amount of accommodation be taken up, yet the average attendance on the Lord’s Day at the principal services is good. Out of the 50,000 that might attend, from 35,000 to 40,000 will be found at the morning service, and from 30,000 to 35,000 at the evening. If we allow one-half the number in the evening to be of those who attended in the morning—and experience shows them to be in larger proportion—we have still the suggestive fact forced upon us for reflection, that a very great number never attend at all.

The following table, showing in detail the population of the several Ecclesiastical divisions of the parish, has been prepared by order of the Vestry of Kensington, and obligingly sent us by Mr. G. C. Harding, the Clerk. It will be very useful to refer to in connexion with the foregoing accounts of the Churches and Chapels situated in the several wards, parishes, and districts mentioned.

Summary of the Population of the Parish of St. Mary Abbotts, Kensington.

THE ECCLESIASTICAL DIVISIONS AND WARDS.

ST. MARY ABBOTTS’ CHURCH.

The new Parish Church has progressed slowly towards completion; and it is hoped by its promoters that it may be opened by the first week in May. The builders, however, have a slight misgiving on this point, and suspect that Whitsuntide will be here before it is ready to receive a congregation. On either supposition the time is near; and it is remarkable that our own “opening,” or publication of the “Church Index” in the parish, is exceedingly opportune, as it regards the consecration of the new edifice. Our readers will be able now to consult our pictures and letterpress of the Church, at the same time that they see the original. We must, however, remind them that the pictorial illustration is more complete than the building will be for some time to come. The beautiful tower and spire which give such effect to the exterior in the picture, will not attract the admiring gaze of the beholder for a year or two. We hope, however, it may be sooner than some imagine; for we confess it is painful to us to see a fine edifice like this waiting a long time for its headpiece and chief ornament. The project for obtaining stained windows has not hitherto fully succeeded so far as the public are concerned; but one window in the north aisle has, we are informed, been arranged for privately, by a lady as a family memorial, at a cost of not less than 300l. or 400l. It is considered by some that the Church is already sufficiently MediÆval and ornamental, and that without any addition, it will offer as it now stands too strong a temptation to the Ritualists to covet the prize for themselves. But during the present Vicar’s life, it may be deemed safe from the effects of any conceivable machinations of this kind; and it must be hoped that after that the strength of Evangelical sentiment will be such in the town, as to prevent its perversion from its original type of ceremony and doctrine. For our own part, we hope, at least, yet to see the east window filled with stained glass of good Ecclesiastical design; nor need this detract one iota from the strength of that true Evangelical spirit which we trust, from the day of the opening, will be for ever enshrined in this temple. We opine, however, that the extra cost is the main cause of hesitation on this head. And at this we are not surprised; for the outlay on the Church as a whole has been large, and any considerable extra expenditure would have to be provided for chiefly by those who have already done so nobly. It is well not to strain matters too far; and if the building of the tower and the stained windows were both left to the rising generation to accomplish hereafter, that which has already attained maturity in Kensington need not be ashamed of its own work. [81]

THE PAROCHIAL SYSTEM.

The following most seasonable remarks occur in the Annual Pastoral Letter recently issued by the Rev. Dr. Hessey to his parishioners of St. Barnabas, Kensington:—

“Since I last addressed you in this form our Bishop has delivered his primary charge, the very watchword of which is the Parochial System. Convinced as I am of the value of that system to our country, I rejoice in having my own views on the subject confirmed by so high an authority. It is in virtue of that system, still by law established among us, that I have written to you, from year to year, not merely as the minister of a particular place of worship to which a certain number of Christians habitually resort, but as one to whom the care of a certain number of souls spread over a certain area is actually committed; as one who is expected to care for rich and poor alike, and to form as it were a link between them; as one who is responsible ecclesiastically to the Bishop of the Diocese, but in a far higher sense to the Divine Head and Pastor of the Church.

“Some distinguished men have thought that the parochial system has had its day, and ought now to be forgotten. Every day’s experience, however, tends to prove that such is not the case; for never has that system shown more vitality and efficiency than during the last thirty years. To take a single instance which is familiar to us all: I know not how, without the parochial system, provision could have been made for the pastoral care of what is technically called the suburban village of Kensington. It now contains upwards of 121,000 souls; and yet rapidly as its population has been increased, fresh churches have been built for the use of that population, to which parochial rights and duties have been successively attached; and each new parish has again been subdivided, as soon as the necessity has occurred. Such repeated subdivision is still going forward; and, as you are aware, a Temporary Church, within the Parish of S. Barnabas, has already a conventional district attached to it, and waits only to be replaced by a permanent building in order to have its district legally assigned. When Mr. Booker commenced the temporary building, the site selected was part of an open field. It now is surrounded by houses, which appear to find tenants as fast as they are built.

“But for the facilities of Subdivision furnished by the Parochial System which still exists among us, I should find myself at this day perhaps weighed down with the care of a population of more than 14,000 souls. Whereas now our population is such that every inhabitant may know his Pastor if he will, and the Pastor may know at least each family, if not each member of his flock.”

The New Lectionary.—In treating of this the Doctor says,—

“We have thankfully availed ourselves of the New Table of Lessons, which now forms part of our Church’s Prayer Book, having been issued on the same authority as the Prayer Book itself. We have never been among those who wish to see the Prayer Book itself revised, and we rejoice to find that in such divided and controversial times as these, that work is not likely to be taken in hand. But in regard to the reading of the Scriptures in Church, the case is wholly different. At the time of the Reformation, the Bible had been so long kept back from the people, that it was most desirable that the whole of it should be brought within their reach. And in an age when but few persons could read and still fewer possessed copies of the Scriptures, there was no better way of making God’s Word known, than the frequent and public reading of the whole of it in the Church. This was accordingly done, and hence the Table of Lessons contained nearly the whole Bible, with the exception of certain portions of unfulfilled Prophecy, which in the excited state of the public mind were liable to be misunderstood. The case, however, is different now. Those who worship in the Church are, for the most part, able and willing to read the Bible also at home, and are not likely to be misled by the visions either of Ezekiel or St. John. These Books are therefore read among the rest, and the Lessons in general are so selected as to be more appropriate in subject to the days on which they are read; and from their brevity more likely to be retained in memory. The Old Table of Lessons provided Lessons only for Morning and Evening Prayer, but it is now found that not a few persons attend both an Afternoon and an Evening Service; it has therefore been arranged that there should be two sets of Evening Lessons for every Sunday, one of which may be used in the afternoon, and the other in the evening. There are also many persons, especially among the poor, who are able to attend but one Service on Sunday, and that an Evening Service. Formerly they could hear no second Lesson except those from the Epistles; but now they hear the Gospels alternately with the Epistles; for in the former half of the year the Gospels are read in the morning, the Epistles in the evening; while in the latter half this arrangement is reversed. Much has been said about the difficulty of finding the proper Lessons, and the necessity of purchasing new Prayer Books. There is, I believe, no such necessity. A few days will make the new arrangement as familiar as the old, and a copy of the new Calendar and Table of Lessons, to be fastened in any Prayer Book or Bible, may be purchased at any shop for one halfpenny, having been printed by authority at the smallest possible price. I would hope that none will omit to provide themselves with such a Table of Lessons, and I think that in the use of it they will find great advantage. And let me here suggest that the advantage will be far greater to those who attend the daily services than to those who are able to attend on Sundays only. Let me therefore suggest to these last that if they wish to study their Bible systematically, the New Table of Lessons will form an excellent guide for the reading of the Holy Book at home.”