Unitarianism | Page 8

of such suffering was that of Thomas Emlyn
(1663-1711), an Irish clergyman who was sentenced at Dublin in 1703
to imprisonment which lasted for two years. This gross treatment,
excited keen criticism at home and in the American colonies, whither
our attention must soon turn. Emlyn was the first minister to call
himself a 'Unitarian,' but under the pressure of the times, and in
accordance with the spirit of Clarke and the other Arianizing clergy, he
found it expedient to declare himself a 'true Scriptural Trinitarian.'
V. THE OLD DISSENT
It is estimated that about a thousand Meeting Houses were erected by
Dissenters in the twenty years following the passing of the Toleration
Act. After the death of Queen Anne others were built, but in no great
numbers. The prevailing impression of the state of religion in England
during the first half of the eighteenth century is a gloomy one.
Formalism and apparently an insincere repetition of the doctrinal
phrases imposed by the law was but too evident in the State Church.
Dissent had its bright features, but these grew dim as years went on. It
must be admitted that the odds were heavy against that party. Without
conforming no one could be appointed to public office, and the
'occasional conformity' of sharing the communion service at an
established church now and again in order to qualify was at length
forbidden by the Act of 1711. The sons of the Dissenting gentry and
manufacturers were excluded from the universities, and though a shift
was made by 'Academies' here and there, the excellence 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 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 'subscription' was
raised before the vote on the Exeter case was taken. By seventy-three to
sixty-nine it was decided that the declaration of faith should be
confined to 'the words of Scripture'--as Sir Joseph Jekyll put it, 'the
Bible carried it