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 A HISTORY OF LONDON even to converts to Christianity,"* by 1835 the Jews had built synagogues at Bevis Marlis, Bookerds Gardens, Leadenhall Street, Bricklayers' Hall, Church Row^, Fenchurch Street, Duke Street, Houndsditch, St. Alban's Place, Regent Street, and Maiden Lane, Covent Garden/" There were, in 1904, four synagogues in the City, one in Southwark, and three in the City of West- minster."" The great mass of the Jewish population, however, lives beyond the limits of the Citv. An account such as the present must of necessity deal chiefly with the external side of religion ; yet even services and controversies are not without their significance as indications of those spiritual movements which respond so readily to political and economic pressure from without. The review must be in some ways one-sided, it must leave many things unnoticed and unsaid, and especially when dealing with the 19th and this 20th century, in which new methods of criticism, new ideals of philanthropy, new manifesta- tions of mysticism, jangling yet in some sort harmonious, are working out the future of the churches to the greater glory of God. Part VII — Nonconformity in London The Restoration, although in its political aspect a mere incident in the transition from despotic to constitutional monarchy, was the occasion of an ecclesiastical crisis — nothing less than the extrusion of Puritanism from the Established Church and the commencement of organized Non- conformity. While an Established Church is actually, perhaps necessarily, organized on territorial lines, it is otherwise with free religious societies. Based on voluntary consociation, they but little regard parochial or municipal boundaries, which they pass and repass without breach of historical continuity, as the expiration of a lease or the termination of a tenancy may render expedient. So much has this been the case in London, where the growth of population has practically obliterated such artificial boundaries as 'The Liberties of the City ' or ' The Borough of Southwark,' that a strict exclusion from our review of all that lies beyond these limits would not merely imperfectly represent, but would positively misrepresent the history of London Nonconformity.^ "' Welch, op. cit. 68, l6i. "' MttrofoRtan Eccl. Dir. 189 et seq. "° Mudie-Smith, op. cit. 265. ' A few illustrations of this fact seem desirable. A Presbyterian congregation was formed about 1662 in the parish of St. Katherine's. In 1682 it divided ; one section built a meeting-house in Nightingale Lane, Wapping, and removed in 1806 to Pell Street, Wellclose Square, where it ceased to exist about I 830. The other removed to Great Eastche.ip in 1682; to the King's Weigh-house, Little Eastcheap, 1697; to Fish Street Hill 1834.; to Cannon Street 1883 ; and to Duke Street, Grosvenor Square, 1 891. Both sections became Independent in the l8th century. The Baptist church formed in Wapping in 1633 divided about 1653. One section removed to Devonshire Square, where they met until 1S71, and then migrated to Stoke Newington. The other portion removed about 1731 to Goodman's Fields, and subsequently to Commercial Street, Whitechapel. A Presbyterian church was formed ' near the Mint ' in Southwark about 1 666, removing to St. Thomas in 1 703, and subsequently to Stamford Street. Another church, constituted about 1670 in Tothill Street, Westminster, removed in I 703 to Princes Street, and some time in the 19th century was united with that in Stamford Street, Southwark. Both these societies had become Unitarian before 1 780. Many other examples might easily be adduced. See W. Wilson, Hist, of Dissoiting Ckurckes, passim, and Wilson MS. E. in Dr. Williams's Library. 374