Our Churches and Chapels Part 6

It is as "clear as a bell" that he is advancing considerably the cause he is connected with, and that his "church" is making satisfactory progress. There is a Sabbath school attached to the denomination. The scholars meet every Sunday afternoon in the Inst.i.tution; and their average attendance is about 90. As a denomination the Presbyterians are pus.h.i.+ng onwards vigorously, though quietly, and their prospects are good.

To the Free Gospel people we next come. They don't occupy very fas.h.i.+onable quarters; Ashmoor-street, a long way down Adelphi- street, is the thoroughfare wherein their spiritual refuge is situated. If they were in a better locality, the probability is they would be denominationally stronger. In religion, as in everything else, "respectability" is the charm. We have heard many a laugh at the expense of these "Free Gospel" folk, but there is more in their creed, although it may have only Ashmoor-street for its blossoming ground, than the mult.i.tude of people think of. They were brought into existence through a dispute with a Primitive Methodist preacher at Saul-street chapel; although previously, men holding opinions somewhat similar to theirs, were in the town, and built, but through adverse circ.u.mstances had to give up, Vauxhall-road chapel. In the early stages of their existence the Free Gospellers were called Quaker Methodists, because they dressed somewhat like Quakers, and had ways of thinking rather like the followers of George Fox. In some places they are known as Christian Brethren; in other parts they are recognised as a kind of independent Ranters.

About ten years ago, the Preston Free Gospel people got Mr. James Toulmin to build a chapel for them in Ashmoor-street; they having wors.h.i.+pped up to that time, first at a place on Snow-Hill and then in Gorst-street. He did not give them the chapel; never said that he would; couldn't afford to be guilty of an act so curious; but he erected a place of wors.h.i.+p for their pleasure, and they have paid him something in the shape of rent for it ever since. The chapel is a plain, small, humble-looking building--a rather respectably developed cottage, with only one apartment--and we should think that those who attend it must be in earnest. The place seems to have been arranged to hold 95 persons--a rather strange number; but upon a pinch, and by the aid of a few forms planted near the foot of the pulpit, perhaps 120 could be accommodated in it. There are just fourteen pews in the chapel, and they run up backwards to the end of the building, the highest alt.i.tude obtained being perhaps four yards. A good view can be obtained from the pulpit. Not only can the preacher eye instantaneously every member of his congregation, but he can get serene glimpses through the windows of eight chimney pots, five house roofs, and portions of two backyards. In a season of doubt and difficulty a scene like this must relieve him.

There are about 30 "members" of the chapel. The average attendance on a Sunday, including all ranks, will be about 50. The wors.h.i.+ppers are humble people--artisans, operatives, small shopkeepers, &c. A few of the hottest original partisans were the first to leave the chapel after its opening. There is a Sunday school connected with the body, and between 40 and 50 children and youths attend it on the average. Voluntaryism in its most absolute form, is the predominant principle of the denomination. The sect is, in reality, a "free community." Their standard is the bible; they believe in both faith and good works, but place more reliance upon the latter than the former; they recognise a progressive Christianity, "harmonising," as we have been told, "with science and common sense;" they object to the Trinitarian dogma, as commonly accepted by the various churches, maintaining that both the Bible and reason teach the existence of but one G.o.d; they have no eucharistic sacrament, believing that as often as they eat and drink they should be imbued with a spirit of Christian remembrance and thankfulness; they argue that ministers should not be paid; they dispense with pew-rents; repudiate all money tests of members.h.i.+p--cla.s.s-pence, &c.; make voluntary weekly contributions towards the general expenses, each giving according to his means; and all have a voice in the regulation of affairs, but direct executive work is done by a president and a committee. The independent volition of Quakerism is one of their prime peculiarities. If they have even a tea-party, no fixed charge for admission is made; the price paid for demolis.h.i.+ng the tea and currant bread, and crackers being left to the individual ability and feelings of the partic.i.p.ants.

Service is held in the chapel morning and evening every Sunday, and the business of religious edification is very peacefully conducted.

There is a moderate choir in the chapel, and a small harmonium: The singing is conducted on the tonic sol fa principle, and it seems to suit Mr. William Toulmin, brother of the owner of the chapel, preaches every Sunday, and has done so, more or less, from its opening. He gets nothing for the job, contributes his share towards the church expenses as well, and is satisfied. Others going to the place might preach if they could, but they can't, so the lot constantly falls upon Jonah, who gives homely practical sermons, and is well thought of by his hearers. He is a quaint, cold, generous man; is original, humble, honest; cares little for appearances; wears neither white bands nor morocco shoes; looks sad, rough and ready, and unapproachable; works regularly as a shopkeeper on week days, and earnestly as a preacher on Sundays; pa.s.ses his life away in a mild struggle with eggs, bacon, b.u.t.ter, and theology; isn't learned, nor cla.s.sical, nor rhetorical, but possesses common sense; expresses himself so as to be understood--a thing which some regular parsons have a difficulty in doing; and has laboured Sunday after Sunday for years all for nothing--a thing which no regular parson ever did or ever will do. We somewhat respect a man who can preach for years without pocketing a single dime, and contribute regularly towards a church which gives him no salary, and never intends doing.

The homilies of the preacher at Ashmoor-street Chapel may neither be luminous nor eloquent, neither pythonic in utterance nor refined in diction, but they are at least worth as much as he gets for them.

Any man able to sermonise better, or rhapsodise more cheaply, or beat the bush of divinity more energetically, can occupy the pulpit tomorrow. It is open to all England, and possession of it can be obtained without a struggle. Who bids?

ST. JAMES'S CHURCH.

There is a touch of smooth piety and elegance in the name of St.

James. It sounds refined, serious, precise. Two of the quietest and most devoted pioneers of Christianity were christened James; the most fas.h.i.+onable quarters in London are St. James's; the Spaniards have for ages recognised St. James as their patron saint; and on the whole whether referring to the "elder" or the "less" James, the name has a very good and Jamesly bearing. An old English poet says that "Saint James gives oysters" just as St. Swithin attends to the rain; but we are afraid that in these days he doesn't look very minutely after the bivalve part of creation: if he does he is determined to charge us enough for ingurgitation, and that isn't a very saintly thing. He may be an ichthyof.a.gic benefactors only--we don't see the oysters as often as we could like. Not many churches are called after St. James, and very few people swear by him. We have a church in Preston dedicated to the saint; but it got the name whilst it was a kind of chapel. St. James's church is situated between Knowsley and Berry-streets, and directly faces the National school in Avenham-lane. "Who erected the building?" said we one day to a churchman, and the curt reply, with a neatly curled lip, was, "A parcel of Dissenters."

Very few people seem to have a really correct knowledge of the history of the place, and, for the satisfaction of all and the singular, we will give an account of it, in the exact words of the gentleman who had most to do with the building originally. Mr. James Fielding deposeth:- St. James's was erected by the Rev. James Fielding and his friends. The occasion of its erection was this-- Vauxhall-road Chapel, in which Mr. Fielding had been preaching four or five years, had become too small for the accomodation of the congregation wors.h.i.+pping there, and it was thought advisable to open a subscription for a new and larger building. The first stone of St.

James's was laid by Mr. Fielding, May 24th, 1837, and the place was opened for divine wors.h.i.+p in January, 1838, under the denomination of "The Primitive Episcopal Church," [that beats the "Reformed Church,"--eh?] by the Rev. J. R. Matthews, of Bedford, who was a clergyman of the Established Church. The building was computed to seat about 1,300 people. The cost of the place was about 1,500 pounds. After the opening, Mr. Fielding commenced his ministry in the new church--the congregation removing from Vauxhall Chapel into that place of wors.h.i.+p. Not long afterwards Mr. Fielding had a severe attack of illness, and was laid aside from his work. From this, together with the urgency of the contractors for the payment of their bills, it was thought advisable to sell the premises. The late vicar of Preston, Rev. Carus Wilson, in conjunction with his friends, offered 1,000 pounds for the building. This was believed to be considerably under its real value, being 500 pounds below the cost amount. However, under the circ.u.mstances it was decided to accept the offer. The transfer of the premises took place in April, 1838. Mr. Fielding continued his ministry in Preston in several other places for thirteen years after the erection of St. James's.

The late John Addison, Esq., of this town, says, in a doc.u.ment written by himself, which we have before us, and which is ent.i.tled "Some account of St. James's Church, in the parish of Preston"--"A body of Dissenters having erected a large building, capable of holding 1,100 persons, and having opened it for public wors.h.i.+p under the name of St. James's Church, but, being unable to pay the expenses, offered it for sale. The building being situated directly opposite the Central National School, and in the immediate neighbourhood of the infant school and Church Sunday schools, a few of the committee of the National school thought it desirable that the building should be purchased and made into a church for the accomodation of the children of the schools and of the neighbourhood." And the result was the purchase of the Rev. James Fielding's "Primitive Episcopal Church."

The building is made mainly of brick, and looks very like a Dissenting place of wors.h.i.+p. It is a tame, moderately tall, quadrangular edifice, flanked with stone b.u.t.tresses, heavy enough to crush in its sides, fronted with a plain gable, pierced with a few prosaic windows, and surmounted with collateral turrets and a small bell fit for a school-house, and calculated to swivel whilst being worked quite as much as any other piece of sacred bell-metal in the Hundred of Amounderness. There is a small graveyard in front of the church containing a few flat tombstones and six young trees which have rather a struggling time of it in windy weather. The ground s.p.a.ces at the sides of the church are decorated with ivy, thistles, chickweed, and a few venerable docks, The internal architecture of the building is as dull and modest as that of the exterior. The seats are stiff, between 30 and 40 inches high, and homely. Just at present they have a sc.r.a.ped care-worn look, as if they had been getting parish relief; but in time, when cash is more plentiful, their appearance will be improved. A considerable sum of money was once spent upon the cleaning and renovation of the church; but the paint which was put on during the work never suited; it was either brushed on too thickly or varnished too coa.r.s.ely; it persisted in sticking to people rather too keenly at times; would hardly give way if struggled with; and taking into account its tenacity and ill- looks--it was finally decided to rub it off, make things easy with pumice stone, and agitate for fresh paint and varnish when the opportunity presented itself.

There is a large gallery in the church; but, like everything else, it is plain, The only striking ornament in the building is a sixteen-spoked circular window (at the chancel end), and until made to turn round it will never be popularly attractive. In 1846 the chancel, which isn't anything very prepossessing, was added to the church. The pulpit is high and rather elegant in design; the reading desk is a gothicised fabric, and, with its open sides, reminds one more of a genteel open gangway on which everything can be seen, than of a snug high box, like those in which old-fas.h.i.+oned clerks used to sup gin and go to sleep during the intervals. Until recently there were two wooden gas stands at the sides of the reading desk. They looked like candlesticks, and short-sighted people, with thin theological cuticles, and a horror of Puseyism, disliked them.

Eventually the wood was gilded, and, seeing this, as well as knowing that candles were never gilded, and that, therefore, the stands couldn't be candles, the dissatisfied ones were appeased. There are about 400 free sittings in the church; but few people appear to care much for them. These seats are situated on each side of the building, at the rear, and in the gallery; and they will be dying of inanition by and bye if somebody doesn't come to the rescue. People don't seem to care about having a thing for nothing in the region of St. James's church. They would probably flock in greater numbers to the edifice if there were an abundance of those oysters which it is said "Saint James gives;" but they appear to have a sacred dread of free seats. Very recently we were at the church, and on the side we noticed seventeen free pews. How many people do you think there were in them? Just one delicious old woman, who wore a brightly-coloured old shawl, and a finely-spreading old bonnet, which in its weight and amplitude of tr.i.m.m.i.n.gs seemed to frown into evanescence the sprightly half-ounce head gearing of today. Paying for what they get and giving a good price for it when they have a chance is evidently an axiom with the believers in St. James's. There is at present a demand for seats worth from 7s. to 10s. each; but those which can be obtained for 1s. are not much thought of, and n.o.body will look on one side at the pews which are offered for nothing. That which is not charged for is never cared for; and further, in respect to free pews, patronage of them is an indication of poverty, and people, as a rule, don't like to show the white feather in that department.

The congregation is thin, but select--is const.i.tuted of substantial burgeois people, and a few individuals who are comparatively wealthy. There is a smart elegance about the bonnets and toilettes of some of the females, and a studied precision in respect to the linen, vests, and gloves of several of the males. Nothing gloomy, nor acetose, nor piously-angular can be observed in them; nothing pre-eminently l.u.s.trous is seen in the halo of the respective wors.h.i.+ppers; yet there is a finish about them which indicates that they have no connection with the canaille, and that they are in some instances approaching, and in others directly a.s.sociated with, the "higher middle cla.s.s." There are only two services a week--morning and evening, on a Sunday--at St. James's. Formerly there were more-- one on a Sunday afternoon, and another on a Thursday evening; but as the former was only attended by about 30, and the latter by eight or ten, and as the fund for maintaining a curate who had the management of them was withdrawn, it was decided some time ago to drop the services. The Sunday congregation, although it does not on many occasions half fill the church, is gradually increasing, and it is hoped that during the next twenty-years it will swell into pretty large proportions.

The choral performances form the main item of attraction in the services. Without them, the business would be tame and flavourless.

They give a warmth and charm to the proceedings. The members of the choir sit in collateral rows in the chancel; they are all surpliced; all very virtuous and clerical in look; seldom put their hands into their pockets whilst singing; and, whatever quant.i.ty of "linen" may be got out by them they invariably endeavour to obviate violence of expression. Their appearance reminds one of cathedral choristers. In precision and harmony they are good; and, as a body, they manage all their work--responses, psalm-singing, &c.--in a very satisfactory style. For their services they receive nothing, except, perhaps, an annual treat in the shape of a country trip or social supper. They wouldn't have money if it were offered to them. St. James's is the only Preston church in which surpliced choristers sing, and we believe they have tended materially to increase the congregation.

The choral system now followed at St. James's was inaugurated in 1865, Originally, the choir consisted of 12 boys and 10 men, but, if anything, parties who are under the painful necessity of shaving now preponderate. In one corner at the chancel end there is a moderately well-made organ; but it is not an A1 affair, although it is played with ability by a gentleman who is perhaps second to none hereabouts in his knowledge of ecclesiastical music. Like the singers, the organist resolves his services into what may be termed a "labour of love." In other ways much may be fish which cometh to his net; but he is, ORGANICALLY, of a philanthropic turn of mind. The necessary expenses of the choir amount to about 25 pounds a-year, and they are met by private subscriptions from the congregation.

The lessons are read in the church by Mr. Gardner, who comes up to the lectern undismayed, with a calm, military cast of countenance, and goes through his articulative duties in a clear, distinct style, saying nothing to anybody near him which is not contained in the book before him, and making neither incidental comment nor studied criticism upon any of the verses be reads. The Rev. John Wilson, son-in-law of the present vicar of Preston, is the inc.u.mbent of St.

James's. He is the seventh minister who has been at the place since its transference from the Primitive Episcopalians. The first of the seven was the Rev. W. Harrison; the next was the Rev. P. W. Copeman; afterwards came the Rev. W. Wailing, who was succeeded by the Rev.

Mr. Betts, whose mantle fell upon the Rev. J. Cousins. Then came the Rev A. T. Armstrong, and he was followed by the present inc.u.mbent.

During the reign of Mr. Cousins there was a rupture at the place, and many combative letters were written with reference to it. Up to and for some time after his appointment the Sunday schools of the Parish and St. James's Churches were amalgamated--were considered as one lot; but through some misunderstanding a separation ensued. Mr.

Cousins, who had no locus standi as to the possession of the schools, took with him some scholars, drilled them after his own fas.h.i.+on for a time, and eventually the present day and Sunday schools in Knowsley-street were built and opened on behalf of St.

James's. The day school is at present in excellent condition, and has an average attendance, boys and girls included, of 400; the Sunday school has an average attendance of something like 200, the generality of the children being of a respectable, well-dressed character, although no more disposed, at times, than other juveniles, to be docile and peaceful.

The Rev. J. Wilson has been at St. James's upwards of 15 years. He was curate of the Parish Church from 1847 to 1850. In the latter year he left in order to take the sole charge of a parish in Norfolk. In 1854 he gravitated to Preston again, and in the course of a year was made inc.u.mbent of St. James's. For some time he had much to contend with in the district; and he has had up-hill work all along. He was one of the original agitators for an alteration of the Parish Church, and in one sense it may be said that the move he primarily made in the matter eventuated in the restoration of that building. The creation of St. Saviour's Church is also largely due to him, and owing to the building being in St. James's district, which is a "Blandsford parish," and the only one of the kind in Preston we may remark, he has the right of presentation to it. Mr.

Wilson is a calm, middle-sized, rather eccentric looking gentleman, tasteful in big hirsute arrangements, and biased towards a small curl in the front of his forehead. He is light on his feet, has a forward bend in his walk, as if trying to find something but never able to get at it; has a pa.s.sion for an umbrella, which he carries both in fine and wet weather; likes a dark, thin, closely-b.u.t.toned overcoat, and used to love a down-easter wide-awake hat. He is a frank, independent, educated man; has no sham in him; is liberal is far as his means will allow; works hard; has an odd, go-ahead way with him; cares little about bowing and sc.r.a.ping to people; often pa.s.ses folk (unintentionally) without nodding; and has nothing of a polemically virulent character in his disposition. There is something genuine, honest, gentlemanly, and unreadable in him. He almost reminds one of Elia's inexplicable cousin. He has a special fondness for architecture; plans, specifications, &c., have a charm for him; he is a sort of clerical Inigo Jones; and ought to have been an architect. He is a rather polished reader; but he holds his teeth too tightly together, and there is a tremulousness in his voice which makes the utterances thereof rather too unctuous. As a preacher he is clear, calm, and methodical. His sermons, all written, are scholarly in style cool in tone, short, and, in the orthodox sense, practical. In their delivery he does not make much stir, he goes on evenly and rapidly, looking little to either the right hand or the left, broiling none, and foaming never.

Occasionally, but it is quite an exception, he forgets his sermons-- leaves them at home--and this is somewhat awkward when the mistake is only found out just before the preaching should be gone on with.

But the company are kept serene by a little extra singing, or something of that kind, and in the meantime a rapid rush is made to the parsonage, and the missing ma.n.u.script is secured, conveyed to the church either in a basket or a pocket, taken into the pulpit, looked at rather fiercely, shook a little, and then read through.

How would it be if the ma.n.u.script could not be found? Long official life appears to be the rule at St. James's. Mr. Wm. Relph, who died last year, was a churchwarden at the place for 21 years; Mr.

Bannister has been in office as churchwarden for nearly as long; the person who was beadle up to last year had officiated in that capacity for nearly eleven years; the organist has been at the church above 15 years; the mistress of the school belonging the church has been at her post about as long; and the schoolmaster has been in office 13 or 14 years. If long service speaks well for a place, the facts we have given are creditable alike to the church and the officials. Mr. Wilson, who gets about 300 pounds a year, is well-respected by all; he manages to keep down unpleasant feuds; regulates the district peacefully, if slowly, deserves a handsomer church, and would be quite willing, we believe, to be its architect if one were ordered.

THE MORMONS.

There are about 1,100 different religious creeds in the world, and amongst them all there is not one more energetic, more mysterious, or more wit-shaken than Mormonism. It is a ma.s.s of earnest "abysmal nonsense," an olla-podrida of theological whimsicalities, a saintly jumble of pious staff made up--if we may borrow an idea--of Hebraism, Persian Dualism, Brahminism, Buddhistic apotheosis, heterodox and orthodox Christianity, Mohammedanism, Drusism, Freemasonry, Methodism, Swedenborgianism, Mesmerism, and Spirit- rapping. We might go on in our elucidation; but what we have said will probably be sufficient for present purposes. There are some deep-swimming fish in the "waters of Mormon;" but the piscatorial shoal is sincere enough, though mortally odd-brained and dreamy. On the 22nd of September, 1827, a rough-spun American, named Joseph Smith, belonging to a family reputed to be fond of laziness, drink, and untruthfulness, and suspected of being somewhat disposed to sheep-stealing, had a visit from "the angel of the Lord." He had previously been told that his sins were forgiven; that he was a "chosen instrument," &c., and on the day named Joseph found, somewhere in Ontario, a number of gold plates, eight inches long and seven wide, nearly as thick as tin, fastened together by three rings, and bearing inscriptions, in "Reformed Egyptian," relative to the history of America "from its first settlement by a colony that came from the Tower of Babel at the confusion of tongues, to the beginning of the 5th century of the Christian era." These inscriptions were originally got up by a prophet named Mormon were, as before stated, found by Joseph Smith, were read off by him to a man rejoicing in the name of Oliver Cowdery, and they const.i.tute the contents of what is now known as the Book of Mormon. Smith did not translate the "Reformed Egyptian" openly--if he had been asked to do so, he would have said, "not for Joe;" he got behind a blanket in order to do the job, considering that the plates would be defiled if seen by profane eyes; and deciphered them by two odd lapidistic transparencies, called "Urim and Thummin," which he found at the same time as he met with the records. Report hath it that Joe's "translation" of the sacred plates is substantially a paraphrase of a romance written by one Solomon Spalding; but the Mormons, or rather the members of "The Church of Jesus Christ of Latter Day Saints," deny this, and say that at least eleven persons saw the original plates after transcription. They may have seen them; but n.o.body else has, and Heaven only knows where they are now.

Did you ever, gentle reader, see the "Book of Mormon?" We have one before us, purchased from a real live Salt Lake missionary; but it is so dreadfully dry and intricate, and seems to be such a dodged-up paraphrase of our own Scriptures, that we are afraid it will never do us any good. It professes to be a "record of the people of Nephi, and also of the Lumanites their brethren, and also of the people of Jared, who came from the tower." The Mormons think it equal in divine authority to, and a positive corollary of, the Old and New Testaments. It consists of several books, and many chapters; the books being those of Nephi, Jacob, Enos, Jarom, Mosiah, Alma, Helaman, Nephi, Mormon, Ether, and Moroni. The language is quaint and simple in syllabic construction; but the book altogether is a ma.s.s of dreamy, puzzling history--is either a sacred fiction plagiarised, or a useless and senile jumble of Christian and Red Indian tradition. Smith, the founder of Mormonism, had only a rough time of it. His Church was first organised in 1830, in the State of New York. Afterwards the Mormons went into Ohio, then established themselves in Missouri, were next driven into Clay County, subsequently look refuge in Illinois, and finally planted themselves in the valley of the great Salt Lake, where they may now be found.

Smith came to grief in 1844, by a pistol shot, administered to him in Illinois by a number of roughs; and Brigham Young, a man said to be "very much married," and who will now be the father of perhaps 150 children, was appointed his successor. Mormonism is disliked by the bulk of people mainly on account of its fondness for wives. The generality of civilised folk think that one fairly matured creature, with a ring on one of her left-hand fingers, is sufficient for a single household--quite sufficient for all the fair purposes of existence, "lecturing" included; but the Latter-day Saints, who were originally monogamists, and whose "Book of Mormon" condemns polygamy, believe in a plurality of housekeepers. They contend that since the finding of the sacred record by Smith there has been a "divine" revelation on the subject, and that their dignity in heaven will be "in proportion to the number of their wives and children" in this.

Leaving the polygamic part of the business, we may observe that the Mormons believe that G.o.d was once a man, but is now perfect; that any man may rise into a species of deity if he is good enough; that mortals will not be punished for what Adam did, but for what they have done themselves; that there can be no salvation without repentance, faith, and baptism; that the sacrament--bread and water- -must be taken every week; that ministerial action must be preceded by inspiration; that Miraculous gifts have not ceased; that the soul of man "co-existed equal with G.o.d;" that the word of G.o.d is recorded in all good books; that there will be an actual gathering of Israel, including the Red Indians, whom they regard with much interest as being the descendants of an ancient tribe whose skins were coloured on account of disobedience in some part of America about 2,400 years ago; that the "New Zion" will be established in America; and that there will be a final resurrection of the flesh and bones--without the blood--of men. Some of their moral articles of belief are good, and if carried out, ought to make the Salt Lake Valley a decent, peaceable place, notwithstanding all the wives therein. In one of the said articles they express their belief in being "honest, true, chaste, temperate, benevolent, virtuous, and upright," and further on they come down with a crash upon idle and lazy persons, by saying that they can be neither Christians nor enjoy salvation.

In 1837, certain elders of the Mormon church, including Orson Hyde and Heber C. Kimball, were sent over to England as missionaries; the first town they commenced operations in, after their arrival, was-- PRESTON; and the first shot they fired in Preston was from the pulpit of a building in Vauxhall-road, now occupied by the Particular Baptists. Things got hot in a few minutes here; it became speedily known that Hyde, Kimball, and Co. were of a sect fond of a multiplicity of wives; and the "missionaries" had to forthwith look out for fresh quarters. They secured the old c.o.c.k Pit, drove a great business in it, and at length actually got about 500 "members."

Whilst this movement was going on in the town, the missionaries were pus.h.i.+ng Mormonism in some of the surrounding country places. At Longton, nearly everybody went into raptures over the "new doctrine;" Mormonism fairly took the place by storm; it caught up and entranced old and young, married and single, pious and G.o.dless; it even spread like a sacred rinderpest amongst the Wesleyans, who at that time were very strong in Longton--captivating leaders, members, and some of the scholars in fine style; and the chapel of this body was so emptied by the Mormon crusade, that it was found expedient to reduce it internally and set apart some of it for school purposes. To this day the village has not entirely recovered the shock which Mormonism gave it 30 years ago. During the heat of the conflict many Longtonians went to the region of Mormondom in America, and several of them soon wished they were back again. In Preston, too, whilst the c.o.c.k Pit fever was raging numbers "went out." After the work of "conversion," &c., had been carried on for a period in the sacred Pit mentioned, the Mormons migrated to a building, which had been used as a joiners shop, in Park-road; subsequently they took for their tabernacle an old sizing house in Friargate; then they went to a building in Lawson-street now used as the Weavers' Inst.i.tute, and originally occupied by the Ranters; and at a later date they made another move--transferred themselves to a room in the Temperance Hotel, Lime-street, which they continue to occupy, and in which, every Sunday morning and evening, they ideally drink of Mormondom's salt-water, and clap their hands gleefully over Joe Smith's impending millenium.

There are only about 70 members of the Mormon Church in Preston and the immediate neighbourhood at present; but they are all hopeful, and fancy that beatification is in store for them. We had recently a half-solemn, half-comic desire to see the very latest development of Preston Mormonism in its Lune-street home; but having an idea that strangers might be objected to whilst the "holding forth" was going on, that, in fact, the members had resolved themselves, through diminished numbers, into a species of secret conclave, we were rather puzzled to know how the business of seeing and hearing could be accomplished. Nevertheless we went to the Temperance Hotel, and after some conversation with a person there--not a Mormon--we decided to go right into the meeting-room, the idea being that, under any circ.u.mstances, we could only be pitched into, and then pitched out. And with this notion we entered the place, put our hat upon a table deliberately, took a seat upon a form quietly, and then looked round coolly in antic.i.p.ation of a round of sauce or a trifle of fighting. But peace was preserved. There were just six living beings in the room--three well-dressed moustached young men, a thinly-fierce-looking woman, a very red-headed youth, and a quiet little girl. For about 30 seconds absolute silence prevailed. The thin woman then looked forward at the red-haired youth and in a clear voice said "Bin round there yet--eh?" which elicited the answer "Yea, and comed whoam." "Things are flat there as well as here aren't they--eh?" And the red-haired youth said "Yea."

"Factories arn't doing much now, are they?" said she next, and the rejoinder was "They arn't; bin round by Bowton, and its aw alike."

This slightly refres.h.i.+ng prelude was supplemented by sapient remarks as to the weather &c.; and we were beginning to wonder whether the general service was simply going to amount to this kind of conversation or be pushed on "properly" when in stepped a strong- built dark-complexioned man, who marched forward with the dignity of an elder, until he got to a small table surmounted by a desk, whence he drew a brown paper parcel, which he handed to one of the moustached young men, who undid it cautiously and carefully, "What is it going to be?" said we, mentally; when, lo! there appeared a white table cloth, which was duly spread. The strong built man then dived deeply into one of his coat pockets, and fetched out of it a small paper parcel, flung it upon a form close by, seized a soup plate into which he crumbled a slice of bread, then got a double- handled pewter pot, into which he poured some water, and afterwards sat down as generalissimo of the business. The individual who manipulated with the table cloth afterwards made a prayer, universal in several of its sentiments; but stiffened up tightly with Mormon notions towards the close.

Two elderly men and a lad entered the room when the orison was finished, and a discussion followed between the "general" and the young man who had been praying as to some hymn they should sing.

"Can't find the first hymn," said the young man; and we thought that a pretty smart thing for a beginning. "Oh, never mind--go farther on--any--long meter," uttered his interlocutor, and he forthwith made a sanguine dash into the centre of the book, and gave out a hymn. The company got into a "peculiar metre" tune at once, and the singing was about the most comically wretched we ever heard. The lad who came in with the elderly men tried every range of voice in every verse, and thought that he had a right to do just as he liked with the music; the elderly men near him hammed out something in a weak and time-worn key; the woman got into a high strain and flourished considerably at the line ends; the little girl said nothing; the three young men seemed quite unable to get above a monotonous groan, and the general looked forward, then down, and then smiled a little, but uttered never a word, and seemed immensely relieved when the singing was over. The bread which had been broken into the soup plate was next handed round, and it was succeeded by the pewter pot measure of water. This was the sacrament, and it was partaken of by all--the young as well as the old. During the enactment of this part of the programme a gaily-dressed young female, sporting a Paisley shawl, ear-rings, a chignon, a small bonnet, and the other accoutrements of modern fas.h.i.+on, dropped in, and also took the sacrament. Another hymn was here given out, and the young woman with the Paisley shawl, &c., rushed straight into the work of singing without a moment's warning. She carried the others with her, and enabled them to get through the verses easily. Just when the singing was ended, a rubicund-featured and bosky female, who had, perhaps, seen five-and-forty summers, landed in the room, took a seat, and then took the sacrament. She was the last of the Mohicans, and after her appearance the door was closed, and the latch dropped.

Speaking succeeded, and the talkers got upon their feet in accordance with certain nods and memoes from the chairman. They all eulogised in a joyous strain the glories of Mormonism, but never a syllable was expressed about wives. A young moustached man led the way. He told the meeting that he had long been of a religious turn of mind; that he was a Wesleyan until 17 years of age; that afterwards he found peace in the Smithsonian church; that the only true creed was that of Mormonism; that it didn't matter what people said in condemnation of such creed; and that he should always stick to it. The thin woman, who seemed to have an awful tongue in her head, was the second speaker. She panegyrised "the church" in a phrensied, fierce-tempered, piping strain, talked rapidly about the "new dispensation," declared that she had accepted it voluntarily, hadn't been deceived by any one--we hope she never will be--and that she was happy. Her conclusion was sudden, and she appeared to break off just before reaching an agony-point. The third talker was one of the old men, and he commenced with things from "before the foundations of the world," and brought them down to the present day.

His speech was earnest, florid, and rather argumentative in tone.

After stating that he had a pious spell upon him before visiting the room, and that the afflatus was still upon him, he entered into a labyrinthal defence of "the church." "Mormonism," he said, "is more purer than any other doctrine that is," and "this here faith," he continued, "has to go on and win." He talked mystically about things being "resurrectioned," contended that the Solomon Spalding theory had been exploded, and quoting one of the elders, said that Mormonism began in a hamlet and got to a village, from a village to a town, thence to a city, thence to a territory, and that if it got "just another kick it would as sure as fate be kicked into a great and mighty nation." This "old man eloquent" seemed over head and ears in Mormonism, and almost shook with joy at certain points of his discourse.

The fourth, and the last, speaker was the chairman. He raised his brawny frame slowly, held a Bible in one hand, and started in this fas.h.i.+on--"Well I s'pose I've to say something; but I can't tell what it'll be." This declaration was followed up by a long, wandering ma.s.s of talk, full of repet.i.tion and hypothetical theology--a mixture of Judaism, Christianity, and Mormonism, and from the whole he endeavoured to distil this "fact" that both Isaiah and St. John had made certain prophetic statements as to the Book of Mormon and its transcription by Joe Smith. It did not, however, appear from what he said that either Isaiah or the seer of Patmos had named anything about the blanket trick which had to be adopted by Joe is translating "the Book." But that was perhaps unnecessary; and we shall not throw a "wet blanket" upon the matter by further alluding to it. When the chairman had done his speech, the doxology was sung, and this was supplemented by benediction, p.r.o.nounced by a young man who shut his eyes, stretched his hands a quarter of a yard out of his coat sleeves, and in a most inspired and bishoply style, delivered the requisite blessing. Hand-shaking, in which we found it necessary to join, supervened, and then there was a general disappearance. The whole of the speakers at this meeting--which may be taken as a fair sample of the gatherings--were illiterate people, individuals with much zeal and little education; and the manner in which they crucified sentences, and maltreated the general principles of logic and common-sense, was really disheartening. They are very earnest folk; we also believe they are honest; but, after all, they are "gone c.o.o.ns," beyond the reach of both physic and argument. We knew none of the Mormons who attended the meeting described, and singular to say the proprietor of the establishment wherein they a.s.sembled had no knowledge of either their names or places of abode. They pay him his rent regularly, and he deems that enough. All that we really know of the sect is, that their chairman is either a mechanic or a blacksmith somewhere, is plain, muscular, solemn looking, ba.s.s-voiced, and dreamy; and that his flock are a small, earnest, and preciously-fas.h.i.+oned parcel of sincere, yet deluded, enthusiasts.

ST. WALBURGE'S CATHOLIC CHURCH.

This is a church in charge of the Jesuits, and by them and it we are reminded of what may fairly be termed the great leg question. The order of Jesuits, as we lately remarked, was originated by a damaged leg; and St. Walburge's church, Preston, owes its existence to the cure of one. Excellent, O legs! Tradition hath it that once upon a time--about 1160 years ago--a certain West Saxon King had a daughter born unto him, whose name was Walburge; that she went into Germany with two of her brothers, became abbess of a convent there, did marvellous things, was a wonder in her way, couldn't be bitten by dogs--they, used to s.n.a.t.c.h half a yard off and then run, that she died on the 25th February, 778, that her relics were transferred, on the 12th October following, to Eichstadt, at which place a convent was built to her memory, that the said relics were put into a bronze shrine, which was placed upon a table of marble, in the convent chapel; that every year since then, between the 12th of October and the 25th of February, the marble upon which the shrine is placed has "perspired" a liquid which is collected below in a vase of silver; and that this liquid, which is called "St. Walburge's oil," will cure, by its application, all manner of physical ailments. This is the end of our first lesson concerning St. Walburge and the wonderful oil. The second lesson runneth thus:- About five and twenty years ago there lived, as housemaid at St. Wilfrid's presbytery, in this town, one Alice Holderness. She was a comely woman and pious; but she fell one day on some steps leading to the presbytery, hurt one of her legs--broke the knee cap of it, we believe--and had to be carried straight to bed. Medical aid was obtained; but the injured knee was obstinate, wouldn't be mended, and when physic and hope alike had been abandoned, so far as the leg of Alice was concerned, the Rev. Father Norris, who, in conjunction with the Rev. Father Weston, was at that time stationed at St.

Wilfrid's, was struck with a somewhat bright thought as to the potency of St. Walburge's oil. A little of that oil was procured, and this is what a sister of the injured woman says, in a letter which we have seen on the subject, viz.:--That Father Norris dipped a pen into the oil and dropped a morsel of it upon her knee, whereupon "the bones immediately snapped together and she was perfectly cured, having no longer the slightest weakness in the broken limb."

This is a strange tale, which people can either believe or disbelieve at their own pleasure. All Protestants--ourselves included--will necessarily be dubious; and if any polemical lecturer should happen to see the story he will go wild with delight, and consider that there is material enough in it for at least six good declamatory and paying discourses. Well, whether correct or false, the priests at St. Wilfrid's believed in the "miraculous cure," and decided forthwith to agitate for a church in honour of St. Walburge.

That church is the one we now see on Maudlands--a vast and magnificent pile, larger in its proportions than any other Preston place of wors.h.i.+p, and with a spire which can only be equalled for alt.i.tude by two others in the whole country. What a potent architectural charm was secreted in that mystic oil with which Father Norris touched the knee of Alice! In the "Walpurgis dance of globule and oblate spheroid," there may be something wonderful, but through this drop of oil from the Walpurgian shrine an obstreperous knee snapped up into compact health instantly, and then a large church, ornamental to Preston and creditable to the entire Catholic population, arose. There used to be a hospital, dedicated to Mary Magdalen, either actually upon or very near the site occupied by St.

Walburge's Church; but that building disappeared long ago, and no one can tell the exact character of it. Prior to, and until the completion of, the erection of St. Walburge's Church, schools intended for it, and built mainly at the expense of the late Mr. W.

Talbot, were raised on some adjoining land. Service in accordance with the Catholic ritual was held therein until the completion of the Church. Father Weston was the leading spirit in the construction of St. Walburge's, and to him--although well a.s.sisted by Father Williams--may be attributed the main honour of its development into reality. Father Cobb, of St. Wilfrid's, laid the foundation stone of St. Walburge's Church, on Whit-Monday, 1850; and on the 3rd of August, 1854, the building was opened, the ceremony being of a very grand and imposing description. The spire of the church was not completed until 1887. The entire cost of the place has been about 15,000 pounds.

St. Walburge's is built in the early decorated Gothic style of architecture, and it is beyond all controversy, a splendid looking building. At the eastern end there is a remarkably fine seven-light stained gla.s.s window. This is flanked by a couple of two-light windows; and the general effect is most imposing. The central window is 35 feet high. At the western end there is a beautifully-coloured circular window, 22 feet in diameter, which was given by Miss Roper; and beneath it there are small coloured lights, put in by Father Weston out of money left him by Miss Green. Nearly all the side windows in the church are coloured, and four of them are of the "presentation" stamp. The most prominent thing about the church is the spire, which, as well as the tower, is built of limestone, and surmounted by a cross, the distance from its apex to the ground being about 301 feet. We saw the weather vane fixed upon this spire, and how the man who did the job managed to keep his head from spinning right round, and then right off, was at the time an exciting mystery to us which we have not yet been able to properly solve. A little before the actual completion of the spire, we had a chance of ascending it, but we remained below. The man in charge wanted half-a-crown for the trip; and as we fancied that something like 5 pounds ought to be given to us for undertaking a journey so perilous, it was mutually decided that we should keep down. Why, it would be a sort of agony to ascend the spire under the most favourable circ.u.mstances; and as one might only tumble down if ascension were achieved, the safest plan is to keep down altogether.

We have often philosophised on the question of punishment, and, locally speaking, we have come to this conclusion, that agony would be sufficiently piled in any case of crime, if the delinquent were just hoisted to the top of St. Walburge's spire and left there. From the summit of the tower, which is quite as high as safe-sided human beings need desire to get, there is a magnificent view: Preston lurches beneath like a hazy amphitheatre of houses and chimneys; to the east you have Pendle, Longridge, and the dark hills of Bowland; northwards, in the far distance, the undulating Lake hills; westward, the fertile Fylde, flanked by the Ribble, winding its way like a silver thread to the ocean; and southwards Rivington Pyke and Hoghton's wooded summit with a dim valley to the left thereof, in which Blackburn works and dreams out its vigorous existence. The general scenery from the tower is panoramic and charming. The view from the spire head must be immense and exquisite, but few people of this generation, unless a very safe plan of ascension is found out, will be able to enjoy it. In the tower there is a large bell, weighing 31 cwt.; and it can make a very considerable sound, drowning all the smaller ringing arrangements in the neighbourhood.

Some time, but not yet, there will probably be a peal of twelve bells in the tower, for it has accomodation for that number.

Internally the church is very high and s.p.a.cious; is decorated artistically in many places; and a sense of mingled solemnity and immensity comes over you on entering it. The roof is a tremendous affair; it is open, and supported by eleven huge Gothic-fas.h.i.+oned princ.i.p.als, each of which cost 100 pounds, and it is panelled above with stained timber. But we don't care very much for the roof. No doubt it is fine; but the whole of the wood work seems too, heavy and much too dark. There is a cimmerian ma.s.siveness about it; and on a dull day it looks quite bewildering. If it were stained in a lighter colour its proportions would come out better, and much of that gigantic gloom which now shadows it would be removed. There are canopied stands for two and twenty statues towards the base of the princ.i.p.als; but the whole of them, except about five, are empty.