Or, were the Non-subscribers against, not merely against subscription, but against the doctrine of the Trinity. However, a deeper survey of the primary source material surrounding the controversy at Salters' Hall reveals that anti-. Did these General Baptist Non-subscribers have reservations about the doctrine of the Trinity itself.
Essentially, why did almost all General Baptists present on the Salters' Hall side with the non-subscriber party inside. The nonsubscribers in Salters' Hall insisted that they were not against the doctrine of the Trinity. Of course, Gill was also a staunch defender of the Trinity doctrine in the decades following Salters' Hall.
However, Calamy was adamant that the doctrine of the Trinity was not at play. First, if the doctrine of the Trinity became adiaphora for some non-subscribers. During the Salters' Hall Controversy, Lewis published Anatomy of the Heretical Synod of Dissenters at Salters-Hall (1719).
The case for the majority of the non-subscribers of Salters' Hall are theologically orthodox on the doctrine of the Trinity, but opposed.
THE “VERY SOUND”
Together, these men give us a clearer picture of the subscription party assembled at Salters' Hall. 10 An Account of the Late Papers of the Dissenting Ministers at Salters-Hall, ed. 3. Bradbury made no secret of his view that many of the Non-subscribers were being disingenuous in them.
Bradbury corresponded with New England divine Cotton Mather about the controversy surrounding the doctrine of the Trinity. Mather's assessment of the situation must have confirmed, if not emboldened, Bradbury's strident opposition to the non-subscribers. Wilcox, on the other hand, was strongly focused on the theological details of the debate.
Moreover, they denounced Arianism and "proclaimed the Doctrine of the Blessed Trinity for ever, as given in the Holy Scriptures".42 Finally, Jo-. Cumming wrote in defense of the subscription, as well as the doctrine of the Trinity, and in opposition to the dangers he saw in the non-subscriber approach to the subscription. To be clear, Cumming's purpose was to show that the doctrine of the Trinity was a Scripture.
Mulliner sided with the General Association in opposition to the General Assembly's handling of the Caffyn controversy over the doctrine of the Trinity. The overwhelming majority of the Particular Baptists present at Salters' Hall were numbered among the non-subscribers. He focused primarily on the centrality of divine revelation to Christianity, the doctrine of the Trinity, and election and predestination.
Rees's discussion of the doctrine of the Trinity is brief, but he clearly affirms the teachings of the Westminster Shorter Catechism. Only then did Rees discuss the doctrine of the Trinity within the context of divine revelation. Much had changed in the first four decades of the eighteenth century among English dissenters.
THE HETERODOX
In this work, Foster argued that the doctrine of the Trinity was not a fundamental Christian doctrine. In fact, Burroughs' sermons seem to demonstrate theological orthodoxy about the doctrine of the Trinity. To be sure, the controversy at Exeter was indeed over the doctrine of the Trinity, and.
Nathaniel Lardner was by far one of the most prolific writers among the ministers of Salters' Hall. It is unclear whether he had embraced heterodoxy at the time of the Salters' Hall controversy. He was equally determined that the Spirit of God was not the third person of.
Regarding the doctrine of God, Lardner's distrust of the creeds, councils, and early church fathers is evident. Avery's views on the doctrine of the Trinity in 1719, during the Salters' Hall controversy, are uncertain. His orthodoxy regarding the doctrine of the Trinity has been questioned by many.
Nothing in Hunt's publications prior to the Salters' Hall controversy indicates that he was heterodox in 1719 on the doctrine of the Trinity. Chandler's ambivalence about the doctrine of the Trinity was particularly evident in his discussion of the person of Christ in his catechism. See Samuel Chandler, introduction to History of the Inquisition, Philip van Limborch, trans.
Heterodox on the doctrine of the Trinity had made a considerable breakthrough within the Church of England at the beginning of the eighteenth century. But more relevant here is the predominant heterodox views on the doctrine of the Trinity in Salters' Hall. What should be clear is that very few of the non-subscriber preachers at Salters' Hall in 1719 had heterodox views on the doctrine of the Trinity.
A MIDDLE SORT
Certainly, many of the pamphlets produced by Subscribers during the Salters' Hall controversy demonstrate this possibility. James Peirce and some of his fellow ministers at Exeter rejected even this account of the doctrine of the Trinity. However, many of the non-subscribers' views on the doctrine of the Trinity and the intelligibility of Scripture are probably best captured by Holmes' presentation:
This chapter focuses on the Orthodox non-subscribers, their affirmation of the Trinity doctrine and their opposition to subscription. Yet Oldfield's decision to side with the nonsubscribers was not a result of concerns he had about the doctrine of the consubstantial Trinity. Therefore, while somewhat restrained in his use of extrabiblical words and expressions regarding the doctrine of the Trinity, Oldfield strongly affirmed the consubstantial deity of Christ.
He deliberately limited his explanation of the doctrine of the Trinity to what he believed God had revealed in Scripture. The result of Oldfield's methodology was not to place the doctrine of the Trinity within the realm of theological adiaphora. Considering Hughes's views on the doctrine of the Trinity, especially his consistent affirmation of the deity of Christ, why did he side with the non-subscribers at Salters' Hall.
Hughes' own writings show that he was completely orthodox in the doctrine of the Trinity. Both Grosvenor's and Wright's creeds, made more than a decade prior to the Salters' Hall controversy, were orthodox in the doctrine of the Trinity and clearly influenced by the Westminster Confession of Faith. Considering all this, it should come as no surprise that Grosvenor, who seems to have been orthodox with regard to the doctrine of the Trinity, sided with the non-subscribers in Salters' Hall.
Evans maintained that the subscribers and non-subscribers agreed on the doctrine of the Trinity and the deity of Christ. Evans confirmed Robinson's entire section on the doctrine of the Trinity, which was thoroughly orthodox. 133 Thomas Reynolds et al., The Doctrine of the Blessed Trinity Stated and Defended (London: . John Clark, 1719).
