Seidelius George , (Ger. Seidel,) a Pomeranian, was the son of James Seidelius, a celebrated Professor of Medecine at Gripswalde, and cousin of Martin Seidelius, of Olhau, in Silesia. He was born at Gripswalde ; entered the University of Altorf, Oct. 27^th, 1610, for the study of Medecine ; and delivered a public Disseration ther, Jan. 23^rd, 1613, "On the Influence of Natural Causes upon Health," at which Caspar Hoffmann presided. He left the University in 1614 ; and renouncing the study of Medecine, went into Poland, where he was appointed one of the Masters of the Gymnasium at Rakow, in 1616. He contracted a friendship with Ruarus at Altorf, which appears to have continued after he left the University. Among his feinds at Altorf, he was known by the name of Heminoeus, (written incorrectly Heiminoeus by Möller,) and Pomeranus Noster. The name Heminoeus was probably derived from the Greek , dimidium sextarii. With this derivation the German name Seidel agrees ; for half a measure (einer Maas) of wine or beer, which, in some parts of Germany, was called ein Nössel, (a pint,) was in others called ein Seidlein. 

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Segethus Thomas was a native of Scotland, who spent much of his time in visiting foreign countries. No detailed account of his wanderings has reached the present age ; but the vicissitudes through which he passed in Bohemia, Hungary, Poland and Muscovy, according to Ruarus, were sufficient to have filled a volume. While in Poland he became a member of the Socinian Church ; but what was his original inducement for visiting that country does not appear. Count Krasinski says, "Many Scotch families settled in Poland during the sixteenth and seventeenth centuries, where they resided, some for commercial purposes, some as military adventurers, and some, perhaps, because they found a safe asylum during the religious commotions which disturbed their own as well as many other countries. They had large congregations at Cracow, Posnania, Keydany, (a town in Lithuania,) and at Lissa or Leszno, the heritage of the illustrious family of Lesczynski. They became thoroughly Poles, and many Scotch names, such as Haliburton, Gordon, Middleton, Watson, &c, are found amongst the Polish gentry. Several others, as Forbes, Inglis, &c, are extinct, but are well known. There was a celebrated Polish author descended from these families, Dr. Johnston, who wrote several works on Natural Philosophy." (Hist. Sketch of the Reformation in Poland, Vol. II. p. 181.) It is difficult to resolve the name Segethus into any North British name, with which we are now familiar. But the person who bore it may have dropped his national surname, and substituted this in its place, as other foreigners are known to have done, after their settlement in Poland.

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Securinus John  is mentioned by Przipcovius, in his Life of Faust Socin, as the first, who ventured publicly to defend the opinions which Lelio Socin  held. In the Synod of Lancut, A.D. 1567, he boldly advocated these opinions against the Arian party, maintaining that Christ had no existence, prior to his birth into this world. He did the same thing at the Conference, which was held at Skrzynna, during the same year. Lubieniecius, in his "History of the Polish Reformation," describes him as a man of extraordinary simplicity of character, but particularly well acquainted with the sacred writings, an eloquent speaker, and a person of the strictest veracity ; and says, that he was the first among the Polish Unitarians, who was baptized by immersion. It was chiefly owing to his persuasive eloquence, that James Sieninius, Palatine of Podolia, was induced to leave the Calvinistic, and join the Antitrinitarian party.

Le Roux Didier - Unitariens - © Since 2006 -  All rights reserved " No reproduction, even partial, other than those planned in the article L 122-5 of the code of the intellectual property, can be made by this site without the express authorization of the author ".

Le Roux Didier - Unitariens - © Since 2006 -  All rights reserved " No reproduction, even partial, other than those planned in the article L 122-5 of the code of the intellectual property, can be made by this site without the express authorization of the author ".

Le Roux Didier - Unitariens - © Since 2006 -  All rights reserved " No reproduction, even partial, other than those planned in the article L 122-5 of the code of the intellectual property, can be made by this site without the express authorization of the author ".

Le Roux Didier - Unitariens - © Since 2006 -  All rights reserved " No reproduction, even partial, other than those planned in the article L 122-5 of the code of the intellectual property, can be made by this site without the express authorization of the author ".

Le Roux Didier - Unitariens - © Since 2006 -  All rights reserved " No reproduction, even partial, other than those planned in the article L 122-5 of the code of the intellectual property, can be made by this site without the express authorization of the author ".

Schlichtingius Paul, (Germ. Schlichtig ou Schlichting,) was recommended by his father, Jonas Schlichtingius, to the Assembly of Czarcow, as a promising young man, in the year 1651. The Assembly accordingly received him into the number of its alumni in the year following, and made him an allowance of three hundred florins. In 1654, at an Assembly held at the same place, it was resolved, that he would make greater proficiency in his theological studies under his father's instructions at Luclavice. In 1687, at the Assembly of Zullichau, he was received, with some others, among the number of Synodical Elders.

(Vidend. Bock, Hist. Ant. T. I. pp. 824, 825.)

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Schlichtingius Jonas, (Germ. Schlichtig, or Schlichting,) the son of Wolfgang Schlichtingius, was born about the year 1592, and brought up by his father in the profession of Antitrinitarian sentiments. Having received the earlier part of his education chiefly at Racow, he went, on the 30^th of April, 1616, to Altorf, in the capacity of private tutor to Zbigneus Sieninius, son of James Sieninius, Toparch of Racow. His brother, George Schlichtingius, and his friend, Janus Morstinius, accompanied him to this seat of learning ; and they happened to arrive there precisely at the time, when a number of CryptoSocinians were expelled, and when some of those students, who had recently adopted Unitarian sentiments, were seized, and thrown into prison. This operated as a great discouragement to the new comers ; and the harshness, with which those young men were treated, made so strong an impression upon the mind of Jonas Schlichtingius, that, after the lapse of twenty years, he thus expressed himself, in reference to the conduct of Balthasar Meisner, and the authorities at Nuremberg on that occasion. "Two students, John Vogel and Joachim Peuschel, experienced similar harsh treatment some years ago, in behalf of the same truth. The former of these young men was first thrown into prison at Wittenberg, under the inspection of Meisner himself, and the other Professors. They were afterwards loaded with chains, and sent bound to Nuremberg, to whose jurisdiction they belonged ; and were detained in a loathsome prison, and harassed by threats and fears, while we were in the neighbouring University of the Nurembergers, (Altorf,) till at length their constancy gave way, and they were compelled to renounce the truth which they had embraced." (Quaestiones dune, adv. Balthas. Meisnerum, Quaest. ii. Memb. iii. p. 462, apud Zeltneri Hist. Crypto-Soc. p. 499.) This treatment of Vogel and Peuschel excited the just indignation, as well as the fears and apprehensions of Schlichtingius and his companions. They were advised to leave Altorf ; but they requested that they might be allowed to remain for a time. Their request was granted, though not without an express stipulation, that they should observe a profound silence on the subject of Unitarianism, and should not attempt to make converts to their opinions. It seems probable, that Schlichtingius went with Przipcovius, and others of their party, into Holland ; for Limborch, in his Life of Episcopius, relates, that, when the latter was Professor of Theology at Leyden, both Jonas Schlichtingius and Martin Ruarus studied for some time in that University under Episcopius, and adopted from him the opinion of the Remonstrants respecting the doctrine of Satisfaction.

On his return to his own country, Schlichtingius officiated as Pastor, first at Racow, and then at Lucia vice ; and frequently undertook long and arduous journeys, for the purpose of promoting the interests of the religious body with which he was connected,—an employment for which the natural mildness of his disposition, as well as the strength of his constitution, peculiarly qualified him. He was not only perpetually occupied in visiting the Churches in Poland, but in the year 1638 was sent into Transylvania, to instil gentler counsels into the minds of those, who seemed disposed to treat the followers of Francis Davidis with undue severity. This mission he undertook at the express request of the Senate of Clausenburg. He had been sent thither a little before, in the middle of winter, on the same errand ; and had returned with the object of his journey unaccomplished. In the correspondence of Ruarus, there is a letter addressed by him to Matthias Rhaw and his party, dissuading them from the attempt to put down, by force of persecution, "the Semi-Judaizers," as those were called, who refused to invoke, or pay adoration to Christ ; and as this letter expressly relates to the mission of Schlichtingius on the unhappy occasion above referred to, and breathes a spirit which is highly honourable to the Polish Brethren, it may here be given entire.

"Although we are perfectly satisfied of your zeal for the glory and majesty of our Lord Jesus Christ, yet we cannot approve of your exposing the Churches of your country, which acknowledge one God, the Father, to the hatred and persecution of your common enemies: for if you believe, that any are mistaken in their views concerning the office and dignity of Christ, we think that they should rather be instructed in the spirit of mildness, than exasperated by coercion and threats. In the mean time, we perceive that such a Confession of the Christian Faith has been delivered in by them, as you yourselves perhaps can find no fault with ; and one, to which we understand that the Pastors of a hundred and fifty Churches have subscribed their names. But if you should say that this Confession, which they have made, or seem to have made with the mouth only, has been made by them not in good faith, and that they inwardly cherish a different opinion, we would have you reflect, how much you take upon yourselves, by setting at nought their verbal profession, and assuming the office of judging the internal sentiments of their minds, which are known to God and Jesus Christ alone. We beg and entreat you, therefore, to adopt milder counsels, which the most noble and learned Jonas Schlichtingius, whom we send to you a second time, will suggest ; and I think that not even you can doubt, that he and we are as studious of the honour of Christ, as you yourselves are. It was our wish, indeed, when he visited you last winter, that you should have followed his advice, when you had already carried the matter so far, perhaps, that you could hardly recede. But whatever the issue may be, we bear witness that we are altogether opposed to the persecution of any one for his religious opinions. The gentle spirit of Christ has engrafted in us this mind ; and it is our cordial wish, that this spirit may animate not you only, but those also who have given judgment in this matter. The grace of our Lord Jesus Christ be with you. Amen. Zabna, June 5th, 1638." (Ruari Epistolae, Cent. i. N. 84, pp. 404— 406.)

Schlichtingius having published a Confession of Faith, as held by the Unitarian Churches in Poland, was banished by the Diet of Warsaw in 1647 ; and his book was publicly burnt by the common hangman. The Brethren, who met that year at the Synod of Daszovv, addressed a consolatory letter to him, by which they endeavoured to comfort him under his afflictions. No mention is made of him in the Manuscript Acts, in the time immediately succeeding the issuing of the edict of banishment against him. But he appeared in public again in 1651, and took part in the ordination of Pacevicius, at the Assembly of Czarcow ; and in that very year he published, with additions and corrections, a second edition of the work, which had been the occasion of his banishment. 

In 1652, at the Assembly of Czarcow, he was nominated one of the Moderators ; and again, in 1654, we read of his discharging the ecclesiastical and scholastic offices at Luclavice, when his son Paul was under his charge, for the purpose of prosecuting his theological studies. It is stated by Lubieniecius, that he took refuge, for some years, on the Eastern bank of the Dnieper, and in the countries bordering upon the Black Sea, among the barbarous hordes of Muscovy and Crim-Tartary ; and though Bock meets this assertion by a positive contradiction, (Hist. Ant. T. I. P. ii. p. 767,) there seems nothing improbable in the statement, that he spent the principal part of his exile in those countries.

When the Swedish war broke out, in 1655, and a persecution arose against all the Poles, who dissented from the Catholic religion, Schlichtingius fled for protection to the King of Sweden, and remained for a considerable time with some of his Brethren at Cracow. It was during his residence in that city, that he commenced his Commentaries on the New Testament ; and he appears to have been as intent upon this work, amidst the clashing of arms, and the din of battle, as Archimedes was in his mathematical studies, when his refusal to go to Marcellus, till he had finished his problem, provoked the soldier to stab him. Schlichtingius did not enter upon this labour, till he was upwards of sixty years old. He completed it in about four years, and four months: and when we consider, that his Commentaries extend over little short of a thousand folio pages ; that nearly the whole of them were written under circumstances peculiarly unfavourable to the composition of such writings ; and that their exegetical merit is very considerable ; they must be looked upon as one of the most remarkable works of their kind in existence. 

The author commenced with the latter part of John's Gospel, on May 18^th, 1656, when the Polish General, Dembinski, had drawn up his army under the walls of Cracow ; and finished it by the 23^rd of August in the same year. On the next day, he entered on his Exposition of the Epistles of John, and completed it in the ensuing October. During this time the Polish army had commenced a third siege, which was carried on with more vigour than the two former, and lasted for some months, till it was raised by George Ragotzi, Prince of Transylvania. On the 31^st of October, he began his Commentary on the Epistle to the Romans, which he pursued, with a constant and cheerful application, amidst the noise of war, the shouts of joy on the siege being raised, and the congratulations of the Prince of Transylvania, on entering the city ; and he concluded it on the 3^rd of June, 1657. On the 11^th of the same month, he began his Commentary on the First Epistle of Peter ; and on the 12^th of July, when John Cassimir was besieging the city with an army of Poles and Germans, the sorrowful news was brought him of the cruel death inflicted on his son, who, with another noble youth, (both being seized by the Polish soldiers,) preferred a bitter death to a life which could not be enjoyed, without sacrificing conscience and truth. When this news came, he was commenting, in the usual course, on Chapter ii., Verses 23 and 24, "Who, when he was reviled, reviled not again ; when he suffered, threatened not ; but committed himself to him that judgeth righteously: who his own self bare our sins on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed." Schlichtingius, more attentive to the dictates of love to the Son of God, than of affection to his own son, discovering a mind invincible under every calamity, and mingling with his tears the consolations derived from these words, and the example of our Saviour, afforded to those who were around him an admirable pattern of constancy and patience. At length, amidst all the impediments of a fourth siege, he finished his Commentary on the 13^th of August. The next day, he entered on his Exposition of the Second Epistle of Peter, and had advanced in it to the 17^th verse of the first chapter, when the city surrendered. In the month of September, 1657, he left Cracow, and took refuge in the family of the Sacks, where he concluded his Notes on the Second Epistle of Peter, and proceeded through seven chapters of the First Epistle to the Corinthians. The chances of war now drove him to Stettin, where he resided, for some time, with his intimate friend Stanislaus Lubieniecius ; and there, amidst the clash of arms, and while the city was besieged by the combined Polish and German forces, he finished his Commentary on the Gospel of John, and the two Epistles to the Corinthians. A short time after the raising of the siege of that city, in November, 1659, he lost his wife ; and being anxious to join his children, of whom three sons and one daughter were then living, he removed from Stettin, at the beginning of February, 1660. When he arrived at Stargard, he was made prisoner, and his Commentaries were seized ; and being sent, by the Elector's orders, to the camp at Spandau, on the 23^rd of February, he began his Commentary on the Epistle to the Ephesianson the 26^th of that month, and finished it, in prison, on the 2^nd of April following. The next day, he entered upon his Commentary on the Epistle to the Colossians ; and on the 5^th of the same month, at seven in the morning, while he was in the act of commenting upon the words, "who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son," (Col. i. 13,) an order for his release arrived from the Elector. Immediately on regaining his liberty, he went to Berlin, where he was kindly received by the Elector ; and his Commentaries, which had been seized, and detained at Stargard, were restored to him, by the Prince of Anhalt, with his own hand. From Berlin he went to Zullichau, in the March of Brandenburg, and passed the remainder of his life under the roof of Elisabeth Falckenrehdiana, a noble matron, where he revised his Commentary on the Epistle to the Romans ; and, resuming his work where he had left off, pursued it, till he concluded with the Epistle to Philemon, on the 13^th of September, 1660. After a year spent in revising the whole, he sank under the influence of a disorder, brought on by his indefatigable labours, and sedentary life ; and died Nov. 1^st, 1661, aged sixty-nine. 

He entrusted his Commentaries to his three sons, Christopher, Jonas and Paul ; and to his friends, Stanislaus Lubieniecius and John Preussius. The former of these friends says, in allusion to this extraordinary work, "Nothing is to be ascribed to us, the editors, but to God is all the praise of it to be given: for God inspired the design, and excited us to urge the prosecution of this work at Cracow, which, after our dispersion into different places, we should have had no opportunity of engaging the author to begin, or of assisting him in executing. God endowed his servant with Christian fortitude to compose the Commentaries in imprisonment, amidst the terrors of war, and the calamities of five sieges. God so guarded them, that they were preserved untouched by the hands of rapacious soldiers, and the violence of flames, which spare not the most sacred things. God smiled at last on the publication of them, and removed the obstacles that opposed it."

These Commentaries form the eighth volume of the "Bibliotheca Fratrum Polonorum," and are preceded by the following candid and liberal address to the reader. "I wrote these Commentaries, Reader, not in a public, but only in my own private capacity ; and, as our Churches were scattered by a severe persecution, I could not submit them to the public censorship. I would not, therefore, have the Church held responsible for a single word, or sentiment. Whatever has been said, or written, is the act of a private person. If it is true, it is public: but if it is in any respect false, I wish it had not been said, and although I have said it, I retract it. Farewell."

The two elder sons of Schlichtingius, Christopher and Jonas, who happened to be present when their father died, attended his funeral ; and his remains were interred in a vineyard belonging to the Sack family. A monument was erected to his memory, bearing the following inscription. "The Epitaph of that most noble, reverend and celebrated man, Jonas Schlichtingius, of Bukowietz ; a most excellent Divine ; a light of the Church, of his country and family ; and an illustrious example of Christian piety. Having diligently discharged extraordinary services, and courageously endured fierce persecutions, in behalf of the truth of God ; having maintained to the last a lively and firm faith in his Saviour ; sustained by an unwavering hope of the glorious resurrection of the Sons of God, he quitted his earthly tabernacle, and joined the spirits of the just made perfect, on the first day of November, in the year of Redemption MDCLXI., and the sixty-ninth of his age."

Beneath a portrait of him prefixed to his Expository writings, are the following lines.

Haec veveranda senex gessit Schlichtingius ors, 

Haec gravitas vultus plens decoris erat. 

His Dea Suada sedit labiis, haec ille resolvens, 

Durs licet, poterat saxa movere loco. 

Haec jam muta silent : loquitur tamen ille, loquentem 

Audit, et auditum fama loquetour anus. 

A short time before his death, Jeremiah Gerlach, Pastor of the Evangelical Church at Schlichtingheim, paid him a visit, at the urgent request of Samuel Schlichtingius, the object of which was to convert him to the Calvinistic faith : but he told Gerlach, that he would adhere, to his latest breath, to the body of Christians, with whom he had acted through life, and whose sentiments he had defended both by his preaching and writing.

The name of Jonas Schlichtingius was held in the highest respect by his Socinian contemporaries. The anonymous author of the "Life of Andrew Wissowatius," annexed to Sandius's "Bibliotheca Antitrinitariorum," calls him "that great light and ornament of the Church" (p. 240); and Stanislaus Lubieniecius, in the notice of Schlichtingius prefixed to his Commentaries, designates him "a man, who was alike ennobled by birth, erudition and piety, and most happy in unfolding the hidden sense of Scripture, and in elucidating the sacred text; a man possessing abilities of the very highest order, and an exquisite knowledge of sacred and profane literature, including an acquaintance with various languages." The Polish Brethren, in a letter addressed to the Senate at Clausenburg, call him "a man most noble by birth, and most illustrious by virtue and erudition, whose prudence and skill in managing the aflairs of the Church, not only we, but you also have experienced." (Ruari Epp. Cent. ii. N. 45, pp. 31G, 317.)

The gentleness of his disposition is particularly dwelt upon by his admirers ; and his writings fully bear out the praise which they bestow upon him. Nor has his conduct been the theme of admiration among those only, who have entertained the same religious opinions as himself ; but among those also, who have differed from him. Zeltner calls him " the most celebrated Socinian among the Polish Nobility," (Hist. Crypto-Soc. Altorf. p. 499,) and a man "of remarkable candour" (p. 502); and Hoornbeek, when alluding to the controversy which Schlichtingius had with Balthasar Meisner, a Lutheran Divine, and Professor of Theology in the University of Wittenberg, extols him as "ingenuous and learned," and says, that "his only fault was that of being an adversary." (Apparat. ad Controversias et Disputationes Socinian. p. 68.) 

His posthumous Commentaries on most of the books of the New Testament were published, with three very copious Indexes, at Irenopolis, (Amsterdam,) in the year 1665, Fol. They consist of two Volumes, which are generally bound as one. The first Vol. contains a Commentary on John's Gospel, (Fol. 1—151,) a Paraphrase on its proem, (Fol. 153, 154,) and a Commentary on the Epistle to the Romans. (Fol. 155—325.) The second contains Commentaries on the remaining Epistles of the New Testament, except the one to the Hebrews, and that of Jude, of which there is only a fragment. (Fol. 1—428.) Of Schlichtingius's Miscellaneous Works Bock gives the following Catalogue.

1. A Discourse of Christopher Lubieniecius, Sen., Pastor of the Congregation at Racow, in which he addressed his Children, and the rest of those who were present, at the Time of his Death. Racow, 1624. This was printed from the Notes of Jonas Schlichtingius.

2. A Reply to a Writing of Daniel Clementinus, Minister, entitled, "Contradictions and Absurdities," &c. Racow, Sebast. Sternacki, 1625, 4to. Polon. This Reply was dedicated to Raphael Leszczynski, Palatine of Belzyce. Bock gives a full account of its contents, as well as of those of the work of Clementinus, against which it is directed. (Hist. Ant. T. I. P. ii. pp. 772—777.) In 1630, Clementinus defended himself in a Polish work, entitled, "Antapologia, or the Reply of D. Clementinus, Minister, to the Reply of Jonas Schlichtingius;" and Schlichtingius, in 1631, published

3. A Reply to the "Antapologia" of D. Clementinus. Racow, Sebast. Sternacki, 4to. Polon. Of both these Bock has given some account (pp. 777—780).

4. Commentary on the Epistle to the Hebrews, with an Index of Principal Matters, and Passages of Scripture. Racow, Paul Sternacki, 1634, 8vo. In this work, Schlichtingius acknowledges that he was assisted by Crellius, to whom he ascribes the principal merit, in elucidating this difficult Epistle. Dr. Arthur Ashley Sykes has closely followed in the footsteps of Schlichtingius, in his " Paraphrase and Notes upon the Epistle to the Hebrews. London, 1755," 4to.

5. Commentary on the Epistle to the Galatians, taken down chiefly from the Lectures of John Crellius ; with a Preface by Jonas Schlichtingius. Racow, 1628, 8vo.

6. Commentary on the first three Chapters of the Epistle to the Romans, taken down from the Lectures of John Crellius. Racow, 1638, 8vo.

7. Two Questions: one, Whether there are Doctrines in the religious System of the Evangelicals, which scarcely permit the Person who embraces them to remain in no Sin? the other, Whether in the same religious System some Things are allowed, which are not permitted by the Law of Christ? against Balthasar Meisner, Doctor of Theology, and Public Professor in the University of Wittenberg. Paul Sternacki, 1636, 8vo. This work is dedicated to the two brothers, Andrew and Adam Goslavius. On the former of the two Questions discussed in it the author had previously treated in a separate work, entitled, 

8. The Question, Whether it is necessary to remain in no Sin opposed to the Evangelical Doctrine, in order to inherit the Kingdom of Heaven? against Balthasar Meisner, Doctor of Theology, &c. Paul Sternacki, 1635, 8vo.

9. On the Holy Trinity ; on the Moral Precepts of the Old and New Testament ; and on the sacred Ordinances of Baptism and the Lord's Supper; a Disputation against Balthasar Meisner, Doctor of Theol., &c. 1637, 8vo. A Reply to this Disputation by Daniel Christopher Franck was published in the year 1705, 4to. It was a posthumous work, and edited by his son, Wolfgang Christopher Franck.

10. A Confession of the Christian Faith of those Churches, which, in Poland, cordially profess One God, and his Onlybegotten Son Jesus Christ, and the Holy Spirit, by a Confessor of Divine Truth. 1642, 4 to. Lat. A second edition, in an enlarged and amended form, appeared in 1651, 8vo. Both the editions of this little work are rare, but particularly that of 1642. It was publicly burnt in the market-place at Warsaw, A. D. 1647. A Polish version of it appeared in 1646, 4to.; a French one in the same year, 8vo.; a Dutch one in 1652, 8vo.; and a German one in 1653, 8vo. The last was by Jeremiah Felbinger.

11. Notes (under the name of John Simplicius) upon the Commentary of a most learned Man (Hugo Grotius) on 2 Thess. ii. 1643, 8vo.

12. Notes of Jonas Schlichtingius de Bukowiec on a Sermon of George Veschner on John i. Lezna, 1639, 8vo.; Racow, 1644, 8vo. A glance at the latter of these editions, according to Bock, is sufficient to satisfy any one acquainted with the typography of the Sternackis, that it could not have been printed at Racow, from which the Socinians were expelled in 1638. It was probably printed in Holland.

13. Letters to George Calixtus. 1645. MSS.

14. A Letter to Gregory Schcenhoff the Jesuit. May, 1645. MS.

15. A Letter to Matthias Gloskowski on the Satisfaction and Merits of Christ, and on Redemption through his Blood, in Defence of the Innocence of Socin from the Charges brought against him in a Confession of the Reformed. 1645. MS.

16. A Paper transmitted to the Doctors of Konigsberg, Nov. 25^th, 1645, in reply to Dr. Dreyer.

17. A Prayer to Jesus Christ, the Son of Man. 1645, Lat.; 1646, Polon. 12 mo. This Prayer appears to have been subjoined to No. 12, (p. 107,) and fills six pages.

18. An Explanation of the six principal Passages alleged in Defence of the Trinity. Lat. A Dutch translation of this tract was published, with two others, by Crellius and Stegmann, in 1649, 4to.

19. A true Explanation of four Passages of Scripture on the Deity of Christ: i. "In the Beginning was the Word," &c., John i. 1—19. ii. "Who is the Image of the invisible God," &c, Col. i. 15—21. iii. "Thou, Lord, in the Beginning hast laid the Foundation of the Earth," &c, Heb. i. (the whole Chapter), iv. "Before Abraham was I am," &c, John viii. 56—59: and also of two Passages on the Holy Trinity: i. "Baptizing in the Name of the Father, and of the Son, and of the Holy Ghost," Matt, xxviii. 19. ii. "There are three that bear Record in Heaven, the Father, the Word, and the Holy Ghost, and these three are one," 1 John v. 7; written by Jonas Schlichtingius de Bukowiec. 1645, 4to. Polon. Bock states, that the two explanations last mentioned were wanting in a copy which he saw ; and he gives at full length a Latin translation of the Preface, which had been made for him by a friend. (Hist. Ant. T. I. P. ii. pp. 805—809.) A Dutch version of this little work appeared in 1649, 4to. 

20. An Apologetical Epistle, containing an Account of his own Cause, discussed in the Diet of Warsaw in 1646, and of the Decree there passed against him: written July 15th, 1650, and published in the same year, 8vo. A second edition appeared in 1652, 8 vo.

21. The Self-Avengers of the Manes of a Christian Confession condemned to the Flames and burnt, which have been disturbed by the Rev. Nicholas Cichovius. A. D. 1652, 8vo. This was a reply to an attack, made by the Rev. N. Cichovius, the Jesuit, upon the Confession, of which an account is given under No. 10. The title of Cichovius's work was, "Credo Arrianorum, seu, Confessionis Socinistarum, vel Samosathenistarum, vulgo Arrianorum, Symboli Apostolici Vestem, Luclaviciis, fraudulenter indutae ; Imposturae detectae, etc. Cracoviae, in Officina Typog. Franc. Cajsarii, S. R. M. Typ., A. D. 1649," 4to. Schlichtingius's apology, or defenec of the Confession, contained, first, A Reply to Cichovius's Dedicatory Epistle to John Wielopolski, Governor of Biecz, &c.; secondly, The Self-Avengers of the disturbed Manes of a Christian Confession ; and thirdly, An Apologetical Epistle, written July 15^th, 1650, 2^nd Ed.

22. The Rev. N. Cichovius's Century of Arguments overthrown. A.D. 1652, 8vo. The work to which this was a reply, bore the following title. "Centuria Argumentorum pro Summa, et naturali Christi Domini Divinitate, ejusdemque divinis Perfectionibus, collecta, et Samosatheuistis, vel Socinistis, (vulgo Arrianis,) oblata, a P. Nic. Cichovio Societatis Jesu. Cracov. 1649," 4to. The same author afterwards published, "Speculum Samosathenistarum vel Socinistarum vulgo Arrianorum, etc. Cracov. 1662," 4to. This work Cichovius dedicated to the Senate of the city of Dantzic ; and Schlichtingius replied to it, in a quarto pamphlet, entitled, 

23. Cichovius's Raising of the Devil, or an Answer to a Book of Cichovius, in which he says, "Arrianos vulgo dictos Diabolum pro Deo habere;" and in another, called,

24. Cichovius unable to lay the Devil which he has raised, 4to. Both these were written in the Polish language.

25. An Apology for the accused Truth, addressed to the Most Illustrious and Most Potent States of Holland and West Friesland, by a Polish Knight. A. D. 1654, 8vo.

26. A Short Explanation of various Articles of the Christian Faith, by John Simplicius; to which is added a short Explanation of Rom. ix., written for one of the Polish Nobles. 1656, 8vo. Belg. The Dutch translation was made from Schlichtingius's Latin manuscript, by P.L., that is, Peter Langedult. (Vide Sandii B. A. pp. 130 and 140.)

27. A Memorial on behalf of the Polish Brethren, written by Jonas Schlichtingius and Stanislaus Lubieniecius at Stettin, April 20th, 1659. (Vide Art. 324, No. 13.)

28. Questions on Magistracy, War, and Self-Defence. These Questions are inserted in the collected Works of Wolzogenius, together with his Annotations. (Bibl. Fratr. Polon. T. VII. ad calc.)

29. Annotations opposed to the Annotations of Wolzogenius, above mentioned, on Magistracy, War, and SelfDefence. (Ibid.)

30. Catechism of the Polish Churches, which confess, according to the Holy Scriptures, one God the Father, and his only-begotten Son, together with the Holy Spirit, first published in the year of Christ 1609 ; afterwards corrected by some Persons in the same Kingdom;  and again, after an Interval of some Years, by John Crellius, Frank: and now at length revised, and enlarged by more than a Half, by Jonas Schlichtingius. Irenopolis, (Amsterdam,) at the expense of Fred. Theophilus, after the year 1659," 8vo. The actual year of publication appears not to be known; but Sandius states it to have been about 1665, (B. A. p. 130,) although he places the death of Schlichtingius in 1661 (p. 126). It may have remained some time in manuscript, and been published after the death of Schlichtingius. The Preface was the joint production of Andrew Wissowatius and Joachim Stegmann, the Younger ; and Schlichtingius, in his capacity of editor, added replies to some notes of Martin Ruarus. Walchius states, that a Dutch translation of this edition was made by John Cornelius, or Knoll ; but that it was held in no estimation, on account of arbitrary alterations and omissions, and particularly as regards the Chapter on Baptism, and the Lord's Supper. (Bibl. Theol. T. I. p. 539.) 

31. The Ancient Faith concerning the One God of all, the Father Almighty, and his Son, Christ, made by Him the One Lord of all, against Innovators, to John Amos Comenius. Irenop. 1685, 8vo. This was opposed to a work of Comenius, dedicated to Schlichtingius, and entitled, "The Ancient Faith concerning the One God of Christians, the Father, Son and Holy Ghost, against Innovators." Amst. 1659, 8vo.

32. On Liberality and Avarice. MS.

33. An Explanation of the Lord's Prayer. Polon. MS. 

34. A Sermon on Psalm ex. Polon. MS. Lat. MS. 

35. Several other Sermons. MSS. A. D. 1640. At the Synod of Kissielin, Schlichtingius was directed to compose Homilies on Luke vi. 20, and 1 John ii. 15.

36. Notes on Hugo Grotius's " Wish for Peace." Irenop. 1685, 8vo.

37. Against Joshua De la Place, Professor of Divinity at Saumur. MS.

38. Brief Notes upon Cornelius Martini's "Attempt to prove that the One God exists in a Trinity of Persons." MS.

39. Against Comenius. MS. This is probably the same as No. 31.

40. A Discussion concerning Feet-washing, against Joachim Stegmann, Junior. MS.

41. An Address to George Ragotzi, Prince of Transylvania. MS.

42. All the Passages of the Old Testament, which are adduced by Trinitarians in Proof of their Doctrine, explained by the so-called Orthodox in the same Manner in which Unitarians, commonly called Socinians, explain them; and all the Passages of the New Testament collected in the same Way. MS. These were the joint productions of Schlichtingius, Morscovius, Stegmann, and others ; and are probably identical with the "Sylloge" of Voidovius, or the "Triadomachia," of which frequent mention is made in the Synodical Acts.

43. On "The true Catholic Faith" of an anonymous Writer, and a Refutation of the same, pro and con. MS.

44. On the true Honour of the Blessed Virgin. MS.

45. On Fundamental Articles, against Balthasar Meisner.

46. On Necessity, against Balth. Meisner.

47. Posthumous Commentaries on all the Epistles of the New Testament; and also on the Gospel of John.

48. The Opinion concerning Satisfaction, in which the Author wished to die. MS.

49. A Letter to the Unitarian Exiles, dated Kreutzburg, June 17th, 1661, and inserted in Lubieniecius's " Hist. Ref. Polon." L. iii. C. xviii. The reason why the coinposition of this Letter is ascribed to Schlichtingius is, because his name is the first among twenty-six which are subscribed to it.

In addition to the works already mentioned, Schlichtingius contributed his share towards

50. A Friendly Disputation against the Jews:

51. At the Synod of Kissielin, in 1640, he was authorized to prepare An Answer to the Synopsis of Bisterfeld, in conjunction with Morscovius:

52. At the Assembly of Siedliski, in 1643, he undertook to prepare a work On the State of the Wicked after Death ; and, at the same time, An Apology for the Congregations of the Socinians in Poland:

53. According to the Acts of the Assembly of Czarcow, in 1651, he prepared A Shorter Catechism, but whether in Polish, or in Latin, is not stated:

54. At the Synod of Czarcow, in 1652, he was requested to prepare A Plan for effecting a Union with the Evangelicals: and some have attributed to him

55. Two Considerations of the Words, Terms and Phrases, used by Divines in reference to the Doctrine of the Trinity ; and An Inquiry how the Dispute respecting this Doctrine may be settled; published under the name of Irenaeus Sedaletophilus, 1684, 8 vo. Others have ascribed this work, more correctly perhaps, to John Preussius. 

Le Roux Didier - Unitariens - © Since 2006 -  All rights reserved " No reproduction, even partial, other than those planned in the article L 122-5 of the code of the intellectual property, can be made by this site without the express authorization of the author ".

Le Roux Didier - Unitariens - © Since 2006 -  All rights reserved " No reproduction, even partial, other than those planned in the article L 122-5 of the code of the intellectual property, can be made by this site without the express authorization of the author ".