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.