State which should not control men's theology in some real way. Even
Locke did not advocate toleration for the atheist, for such a man (in
his opinion) could not make the solemn asseverations on which alone
civil life could go forward. Nor would he tolerate the Roman Catholic,
but in this case political considerations swayed the balance; the
Catholic introduced the fatal principle of allegiance to a 'foreign
prince.' Taking for granted, then, the necessity for some degree of
State supervision of religion, how could this be rendered least inimical
to the general desire for liberty?

The reply to this question brought them very close to the position taken
up by _Faustus Socinus_ long before, viz. that the 'essentials' of a
Christian faith should be recognized as few and, as far as possible,
simple. Of course, it is from his name that the term 'Socinian' is
derived, a term that has often been applied, but mistakenly, to
Unitarians generally. The repeated and often bitter accusation brought
against the advocates of Latitude that they were 'Socinians,' or at
least tainted with 'Socinianism,' renders appropriate some short account
of Socinus himself.

This man was one of the sixteenth-century Italian Reformers who were
speedily crushed or dispersed by the vigilance of the Inquisition. Those
who escaped wandered far, and some were at different times members of
the Church for 'Strangers,' or foreigners, to which Edward VI assigned
the nave of the great Augustine Church, still standing at Austin Friars
in the heart of the City of London. It is Interesting to observe here
that a Dutch liberal congregation lineally inherits the place to-day.
Careful investigation has shown that among the refugees here in the
sixteenth century were some whose opinions were unsound on the Trinity;
possibly they affected English opinion in some small degree. _Loelius
Socinus_ (1525-62), uncle of _Faustus_ (1539-1604), was for a short time
in London, but interesting thinker as he was, his nephew who never set
foot in England really exerted much more influence upon English thought.

It was, however, in Poland especially that the influence of Faustus
Socinus first became prominent. That country, then flourishing under its
own princes, early became (as we have seen) the home of an
Anti-trinitarian form of Protestantism. Socinus joined this group, and
during the latter half of the sixteenth century effected much
improvement among them, organizing their