n 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 and articles, claiming to believe
'the Scripture'--a well-understood expression in those days. The
question of their exclusion was referred to London, and there again the
point of renewed 'subsc