"In its restricted sense Unitarianism means belief in the personal unity of God instead of in a community of divine persons. … Among the articles of Unitarian faith so understood, besides the doctrine of one supreme divine person, may be enumerated belief in human nature, in moral freedom, in human reason, in character as of more worth than ritual or creed, in the equal justice not to say mercy of God, in the unreality of a devil, not to say of evil, and in the ultimate salvation, or evolution into something better, of all souls. Without being in any sense the first article of the faith, either in the historical order as having been the starting-point, or in the logical order as underlying the whole system, or in the order of importance as being with us the doctrine of doctrines, it has happened in spite of a thousand protests that belief in God's personal unity has given its name to the entire confession. The movement first called Socinian, then Arminian, and finally Unitarian, began as a protest of the 'natural man' against two particularly hateful doctrines of Calvinism, that of total depravity and that of predestination." _S. C. Beach, Unitarianism and the Reformation (Unitarianism: its Origin and History)._ "The establishment of distinct Unitarian churches in England dates back to 1774, when Theophilus Lindsey left the Church of England and went up to London to start the first avowedly Unitarian place of worship in the country. But that was not the beginning of Unitarianism. Centuries before this, Unitarianism began in England as an individual opinion, had first its martyr-age, then a period when it was a great ferment of controversy, and finally the distinct development of it which stands today in our English Unitarian body. The names of some of the Unitarian martyrs on the continent of Europe are comparatively well known,—Servetus, burned by Calvin; Valentine Gentilis the Italian; and other isolated students here and there, who had been stirred up by the Reformation spirit to read the Bible for themselves, and who could not stop where Luther and Calvin stopped. … What is called the 'era of toleration' began immediately after the overthrow of the Stuarts in 1688. The sects were now at liberty to go quietly on in their own way. On the one hand there was the great established Episcopal Church,—at a pretty low ebb in religious life, for its most earnest life had gone out of it on that 'black Bartholomew's Day, 1662,' when the two thousand Puritan clergy were ejected. See ENGLAND: A. D. 1662-1665.