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Calinovius James, (Polon. Kalinowski,) was one of the first of those, who fought under the banners of Lelio Socin in Poland. He took part against the Arians at the Synod of Skrzynna, in 1567.

(Vidend. Bock, Hist. Ant. T.I. p. 1071.) 

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Buttel Werner  is classed by Bock among Prussian Socinians. He is mentioned par Hartknoch, as one who had been converted to Socinianism ; but whether through the instrumentality of Matthew Radecius, or not, is uncertain. It appears, that, in the year 1643, he had been fiftynine years connected with the Socinian body, so that he must have joined it as early as the year 1584.

(Vidend. Bock, Hist. Socin. Pruss. § vii. p. 17.)

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Budneus Simon , (or Budny,) was a native of the Duchy of Mazovia, according to Sandius ; or, as Krasinski thinks, of the Grand Duchy of Lithuania. He was founder of the sect called Budneans. His distinguishing opinion was, that Jesus Christ was born in the ordinary mode of generation, and consequently was not an object of divine worship. "More dexterous," says Mosheim, "than the rest of his brethren in deducing consequences from their principles, and perceiving plainly the conclusions to which the peculiar principles of Lelio Socin naturally led, he denied flatly all kinds of religious worship to Jesus Christ. Nor did Budnaeus stop here : in order to give a more specious colour to this capital error, and to maintain it upon consistent grounds, he asserted that Christ was not begotten by any extraordinary act of divine power, but that he was born like other men, in a natural way. This hypothesis, however conformable to the fundamental principle of Socinianism, appeared intolerable and impious to the greatest part of that community."

Daniel Clementinus says, that Budnaeus denied the Christian faith, and embraced Judaism ; but the truth of these assertions is very questionable. It has been further said, that his notes on the Bible are those of an unbeliever, and that others of his works are subversive of revelation. But these statements also require confirmation, and seem to have been occasioned by the extreme freedom of his opinions. Whatever secret notions he may have entertained, he outwardly conformed to the Protestant religion ; and there is no reason to suppose, that his writings have at any time exercised a direct influence, unfavourable to the cause of revelation. He has been regarded, however, as the precursor of the present Rationalists of Germany. That he was a man of great learning, and extraordinary sagacity, is admitted on all hands. He was for some time Chaplain to Prince Nicholas Radzivil at Kleck ; and afterwards to John Kiszka, Castellan of Samogitia, at Losk, and finally at Zaslav, in Lithuania. After having gained over a great number of proselytes to his opinions, in Lithuania and Russian Poland, he was disowned as a Minister and Brother, at the Synod of Luclavice, in 1582 ; and in 1584 was publicly excommunicated. He often petitioned the Synods for re-admission to communion; and is said to have been again taken into favour by the Brethren, on renouncing his obnoxious opinions. The truth of this account, however, seems to have been doubted by Bock, who represents him as seeking for re-admission, not on the ground of having changed his religious views, but because he thought, that there was no other way of getting his salary restored, which had been taken away by an act of Synod.

He took part in the controversy respecting defensive war, which was discussed with great zeal by the early Unitarians, and decided in favour of its lawfulness ; and he was one of the earliest and most active opponents of Paedobaptism. The following is a list of his works.

1. A Simple Confession of the principal Articles of the Christian Faith. Losk, 1576, 8vo. Polon. A reply to this was published by Martin Bialobrzycki, Bishop of Camieniec, entitled, "An Orthodox Confession concerning the One God whom Catholic Christians believe, adore and invoke, taken from Scripture. Cologne, 1579," 8vo.

2. A Polish Version of the whole Bible from the Hebrew, Greek and Latin. Zaslav, 1572, 4to.; printed at the expense, and with the types of Matthias Kawieczynski, Starost of Nieswiez, by Daniel Leszczynski. Ringeltaube has given an account of this version in his "Nachricht von den Polischen Bibeln," pp. 37. 142, seqq.; and Father Simon says, that it is honourably cited, as to the Old Testament, by the Jews. (Hist. Vers. P. iii. p. 375. See also Wolfii Bibl. Hebr. Vol. I. p. 641.) It is exceedingly rare ; but there is a copy of it in the library of Sion College, London "Wall.

3. The New Testament, or Books of the New Covenant, in Polish, with Annotations. Losk, 1574, 8vo. An account of this may be seen in Ringeltaube's " Nachricht," &c. pp. 37. 151.

4. A Treatise on the two Natures in Christ. 1574. To this treatise Josiah Simler published a reply, which was printed by Froschover, at Zurich, in the year 1575, 8vo. Another reply to it was written by John Wigand, and published at Berlin, in 1576, 4to.

5. A brief Demonstration that Christ is not himself God, but the Father ; and why he is called God in Scripture, and moreover is God. This was appended to the preceding treatise on the two Natures of Christ.

6. A Defence of the " Simple Confession," &c. [No. 1]. Sandius has mentioned this piece, under the title " Apologia Polonica." It is quoted by its Polish title " Obrona" (Apology) in R. Isaac's " Chissuk Emuna," under the words "". Budnaeus, in this Apology, says, that Christ is God in the same sense in which Moses was. The opinions of Budnaeus, set forth in this " Apology," together with those of Czechovicius and Farnovius, were attacked by Stanislaus Zdescheki Ostrowski, Abbot of Przement, in a work "On the Trinity," published in 1591, 4to. It would seem, also, that the "Assertiones Theologicae of the College of Posnania, concerning the Triune God, against the New Samosatenians, &c, 1581," of which Faust Socin wrote a refutation, were directed against Budnaeus.

7. A Refutation of the Arguments of Martin Czechovicius, which he has advanced in his Dialogues, in Defence of the Opinion, that it is not lawful for a Christian Man to bear the Office of a Magistrate. Losk, 1574. John Karkan.

7. Une réfutation des arguments de Martin Czechovicius, laquelle il avança dans ses Dialogues, en défense de l'idée, qu'il n'est pas permis à un homme chrétien de prendre la fonction de magistrat. Losk, 1574. Joean Karkan. 

8. A Translation of Luther's Catechism into the Lithuano-Russian Dialect. Nieswiez, 1562. In this Translation Budnaeus was assisted by Matthias Kawieczynski and Laurence Criscovius.

9. On the Justification of Sinful Man before God. This was written in the Lithuano-Russian dialect, and with the same assistance. Nieswiez, 1562.

(Vidend. Sandii B. A. pp. 54, 55. Bock, Hist. Ant. T. I. pp. 80— 85. Krasinski's Hist. Sketch of the Ref. in Poland, Vol. H. Ch. xiv. pp. 362—364. Moshemii Inst. H. E. Saec. xvi. Sect. iii. P. ii. C. iv. § xxii. p. 723. Anonymi Epist. de Vita A. Wissowatii, p. 226, etc.)

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Dr.Buccella Philip , the individual mentioned in the preceding article, as the patron of John Baptist Bovius, was related to John Baptist Cettis, and an intimate friend of Faust Socin, who, in his third letter to Matthew Radecius, acknowledges him his debtor in many ways. Socin had known him from his youth, and loved and honoured him for his great talents, and diversified attainments.

Buccella maintained against his friend Socin, both in conversation and by letter, the paradoxical position, that there is no sin really worthy of blame in human actions. His letter on this subject was addressed to Socin on the 1st of Sept., 1583 ; and Socin's reply, which was written from Paulikovice, is printed with the rest of his published correspondence. In this reply he says, "It is now about eleven years since I first seriously turned my attention to this subject, and every day I have had such additional reason to be satisfied with my views respecting it, that I seem long to have expatiated in the clear light of truth ; nor is there any point connected with this whole dispute, on which I have one lingering doubt. May this some time be your case!" (Fratr. Polon. T. I. p. 372.)

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Bucali Leonardo , ou Busalis, a Calabrian Abbot, of Spanish descent, has been reckoned among the followers of Servetus, and is mentioned by Lubieniecius, as a member of the celebrated society at Vicence. When this society was dispersed, he sought among the Turks that safety, which was denied him in a professedly Christian land ; and having found his way to Damas, supported himself by following the trade of a tailor, and ended his life there.

There was another Leonardo, a Court Preacher at Cracow, who was removed from his office on account of his religion: but whether he was the same person as the Leonardo Bucali, who forms the subject of the present article, seems doubtful.

Bock also mentions another Leonardo, who became known to him, in the course of his inquiries concerning the society at Vicence, and who bore the surname of Pomarus. It appears that he was a Spaniard ; and perhaps he ought to be reckoned among the friends, or patrons of Servetus.

(Vidend. Lubieniecii Hist. Ref. Pol. L. ii. C. i. p. 39. Bock, Hist Ant. T. II. pp. 416. 424, 425. Illgen, Symbols? ad Vit. et Doctrin. L. Socini illustr. Partie. i. pp. 68, 69.)

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Brzozovius Christian, (Polon. Brzozowski,) is not included in Sandius's list of Antitrinitarians, because he was not celebrated as a public writer. His mother was the sister of Gratian Kuroscius. At the Assembly of Czarcow, in 1642, he obtained permission to go to Holland, and received an allowance of two hundred and fifty florins towards the expenses of his journey. The year following he spent in Holland, for which purpose an additional grant was made to him. In 1644, the Assembly of Siedliski recalled him, and appointed him to officiate to the Church of Uszomir, which we are told in the Acts of the Assembly of Zulienien for 1645 that he did: but his ordination, at which the Ministers of Kiow and Volhynia assisted, did not take place till the year 1646. In 1648, by a resolution of the Assembly of Daszow, the station of Wissowatius at Iwanitz was allotted to him; but in 1649, this arrangement was superseded, and the charge of the congregation at Daszow was committed to him, which he exchanged in 1653 for that of Dobrzyn.

(Vidend. Bock, Hist. Ant. T. I. pp. 78, 79.)

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Brockayus Christopher was a Westphalian, and the first Rector of the College of Racow. He was appointed to this office in the year 1603, and retained it till 1605. Before his appointment, he held a disputation on Aristotle's notion of Justice. He died May 15th, 1605 ; and was interred at Racow, at the same time with Peter Statorius, Junior, Smalcius performing the funeral service for both. 

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