of the education they might impart could not compensate for the deprivation of the social advantages of Oxford and Cambridge.  By an Act of 1714 schools for more than a rudimentary education were forbidden to be taught by Dissenters.  Thus, we are not surprised to hear, considerable defection went on, and early in the century congregations began to dwindle.  As it proceeded some became very small indeed, and many died out altogether.

The trusts upon which the Meeting Houses were founded were frequently free from any close definitions of the doctrines supposed to be held by the congregation.  Much discussion arose in later years as to the purport of this freedom; perhaps there was some expectation of changing opinion in the future, but more probably the doctrinal status was taken for granted.  It must be remembered that no Dissenting preacher could legally officiate without previously ‘subscribing’ to the doctrinal articles of the Church of England or their equivalents in the Westminster Assembly’s catechisms.  Thus, while the Dissenter might alter the terms of his liturgy to a degree not allowed to the Churchman (though the latter would in those lax days go pretty far sometimes), he was still supposed to be ‘sound’ on the fundamental creeds.  It would appear to be a fortunate accident for Unitarian development in some of these old Dissenting congregations that, either the prevalent understanding or a hope for speedy inclusion in the national Church, or a prevision on the part of liberal-minded men here and there, left so largely undefined the basis of religious union among them, as congregations.

However that may be, it is certain that a degree of reluctance to ‘subscribe’ began to show itself, and this, we surmise, was often due to other reasons than liberality pure and simple.  That there were broad-minded men who, while conscientiously orthodox themselves, refused to exclude unorthodox ministers from their fellowship is shown by a notable instance among the Baptists.  Before 1700, Matthew Caffyn, one of their body, being charged with Anti-trinitarian opinions, was still retained in membership by vote of the General Baptist Assembly, this being the first instance of any organization’s formal acceptance of latitude respecting the Trinity.  In Ireland, deterred no doubt by the harsh punishment of Emlyn, there was natural hesitation in avowing such latitude; but in 1721 a division began in Ulster between those who insisted on ‘subscribing’ the creed anew and those who opposed; and a few years later the ‘non-subscribers,’ being excluded from the Synod, formed a new Presbytery which in course of time became distinctly Unitarian.  The historic event for English ‘non-subscription’ was a declaration made at a meeting of Dissenting ministers, Independents, Baptists, and Presbyterians, held in 1719 at Salter’s Hall, London.  Certain Exeter ministers had become unsound in doctrine, and refused to renew their subscription to the creeds