Zwicker Daniel   was born at Dantzic, January 22^nd, 1612. He was the son of Frederick Zwicker, Minister of the Church of St. Bartholomew at Dantzic; and was educated for the medical profession at Konigsberg, where, in due time, he took his Doctor's degree. He entered the University of Konigsberg on the 8^th of June, 1629 ; subscribed the usual academical oath on the 30^th of July, 1630, during the Rectorship of Reimer ; and held a public anatomical disputation on the 27^th of October, 1634, at which Daniel Bekher, Licentiate and Professor of Medicine, presided. His assiduity in those literary and scientific pursuits to which he applied himself was great ; and being of an inquisitive turn of mind, and possessed of good natural abilities, he did not allow himself to be easily turned aside, in his researches after truth. The learned John Fabricius speaks of him as a man of piety and integrity, and one who, though he might err, would never do so wilfully. 

It is placed beyond doubt, that Florian Crusius first instilled into the mind of Daniel Zwicker the principles of the Unitarian faith, and Hartknoch intimates, that Frederick Zwicker, Daniel's eldest brother, who succeeded his father as Minister of the Church of St. Bartholomew, and in whose house Daniel resided, used his utmost influence to bring him back to the creed of his birth. But though Bottsaccus, and other eminent Divines of the city of Dantzic, combined their efforts with those of his clerical brother, their arguments were unavailing ; and as he was the occasion of much controversy, both by his conversation and his published writings, he was compelled to leave the city by an order of the Magistrates, and went into Poland. There, at the Assembly of Siedliski, in the year 1643, he was present with Hesychius, the subject of the next Article; after which, he resided for some time at Strassin, near Dantzic, and then went into Moravia. A particular account of the manner in which he employed himself, during his sojourn in that country, may be seen in a letter, which he addressed to Ruarus, July 18^th, 1654, and which is inserted in the First Century of Ruarus's Epistles (No. 70). He agreed with the Moravian Brethren in advocating a community of goods, and recommended the adoption of this practice to the whole Christian world. Returning from Moravia before the expiration of the year 1654, he again took up his abode at the village of Strassin, where he appears to have resided three more years. In 1657, he went into Holland ; and after wandering up and down for several years in that country, he died at Amsterdam, Nov. 10^th, 1678, in the sixty-seventh year of his age, and left behind him a large family of young children, very scantily provided for. He told Fabricius, in the year 1670, that he had repeatedly experienced the wonderful providence of God, in the course of his life. As an instance of this, he said, that on a certain day, on which he had not a single stiver to procure the means of subsistence, and his wife was driven to the very verge of desperation, he prayed to God with great fervour, and urged her to do the same, and that their prayers did not remain unanswered ; for that a messenger arrived before sunset, who brought him, from some unknown friend, a purse, containing a thousand Dutch florins. He said also, that he had been summoned before the Magistrates on different occasions, and ordered to leave the city, on account of his religion ; but that there was always some one in authority, who, in consideration of his age, his inoffensive mode of life, and his scrupulous discharge of the duties devolving upon him as a citizen, extended over him the shield of his protection, and averted the fatal sentence. 

Comenius dedicated to Zwicker, on the 3^rd of February, 1661, a new edition of Raymund Scbond's "Natural Theology," originally published at Venice in 1581 ; and recommended it to his attention, as a work of great merit.

John Adrian Osiander, alluding to the religious opinions of Zwicker, says, that he professed himself neither a Lutheran, nor a Calvinist, nor a Remonstrant, nor a Socinian, nor a Mennonite; and that he belonged to none of the sects of his own day, and communicated with none. It is certain, however, that he was an Antitrinitarian, and the first and most distinguished of those Unitarian writers, who fell under the animadversion of Bishop Bull. The biographer of that Prelate, (Robert Nelson, Esq.,) gives the following account of Zwicker, and his opinions.

"He was before Sandius, and both Sandius and Mr. Gilbert Clerke have but copied in a manner after this learned Dantzicker, as also the rest have done, that have engaged on that side of the controversy. When he was between the age of thirty and forty, he set himself to examine into the pretensions of the several religions, professed by those among whom he lived: and when he was now seven and thirty years old, he wrote and printed a Dissertation by way of question, 'Whether a Christian Man were always obliged to learn and enquire ?—and about half a year after that, a Discourse which he called, 'A short and true Demonstration when and where the Holy Scripture ought to be properly, and where figuratively explained and understood.' Both these were published by him in the High-Dutch, his own native language ; with the 'Rules and Confession of zealous Christians.' And when he was about forty years old, he published, in the same tongue, 'An Historical Account of the Grounds of his quitting the Opinion in which he had been first educated;' for he had been bred a Lutheran. But upon this change of his religion, being obliged to leave his own country, he retired into Holland for security and convenience, where he became acquainted with Curcellaeus: and there is added to his famous 'Quaternio,' a Dissertation of this very Zwicker, but without his name, against Maresius, the great enemy both of Curcellaeus and Blondel. The title of it is, 'Judicium de Johanna Papissa contra Maresium;' in which he discovered a great fund of ecclesiastical learning, with that sagacity and penetration of judgment, which is required to make a critick. At or about the same time, he printed at Amsterdam his 'Irenicum Irenicorum,' &c.; or 'the triple Rule of the Reconciler of modern Christians;' the first of which is here established to be the universal Reason of mankind, or sound sense ; the second, the sacred Scriptures; and the third, Catholick Tradition, or Testimonies of approved ecclesiastical writers. This made the greatest noise of all his writings, which were many, and drew several answers to it from learned men. It was published without a name: and the concealed author might not have been discovered, but that Sandius, who personally knew him, and was privy to the secret, resolved to make the world acquainted with this piece of news, so soon as it was safe to be done. The good Comenius, the last Bohemian Bishop, was unhappily engaged in this controversy with Dr. Zwicker ; whereby the cause did suffer not a little. Zwicker did unmercifully triumph over the honest old Prelate, under the name of 'Irenico-mastix.' There are no less than three several vindications of his Irenicum, successively set forth by himself, against the attacks of Comenius, Hoornbechius, and others. So that there wanted still a solid confutation of this book, which had perverted many, and continued still to do mischief; the arguments of it being translated also, and new dressed up in our own tongue, that the infection of it might spread here: upon which, Dr. Bull undertook this labour, and hath acquitted himself, to the satisfaction of all that are capable of weighing without prejudice what he hath written. This Dr. Zwicker hath published several other books, both in Latin and in High and Low Dutch, upon variety of subjects, but chiefly in defence of the Unitarians. He died at Amsterdam in the year 1678, aged sixty six years and ten months. Now to say somewhat of his sentiments, and particularly his Irenicum.

"He pretended, that the simplicity of the Gospel of Christ, according as it was believed by the ancient Nazarens, was first corrupted by Simon Magus and his disciples: That the most primitive Christians, both Jewish and Gentile, believed in God the Father, as in the only true God ; and acknowledged not Jesus Christ in any other capacity, but according to his humane generation only, till Platonism and Gnosticism crept into the Church: That the disciples of this Simon first interpolated and changed the sound doctrine about God and Christ, which had been preached by the Apostles of our Lord ; and introduced another Christ, pre-existent to, and distinct from him that was born of the Virgin Mary: That the eternal and divine generation of the Word was no better than a dream of the Simonians, destructive of the common notions of mankind, and of the truth of the Gospel, as built upon that Man whom God hath anointed, and exalted to be a Saviour: That the beginning at least of the Gospel ascribed to St. John, was never written by that Apostle, but by some heretick out of the school of Simon: That by the same Simonian hereticks were forged certain verses under the name of Orpheus, making mention of the Voice or Word of the Father begotten by him before the world was created, and whom he consulted in the creation thereof ; and that Justin Martyr, being imposed upon by these pretended Orphaic Verses, as if they had verily been composed by Orpheus himself, and by him derived from Moses, had thence taken up his opinion, concerning the generation of Christ from God the Father, before the foundation of the world, as the Mind, the Voice, the Reason of the Father, to the end the world might through his begotten Mind or Voice be brought forth, and that this divine offspring might descend to converse among men, and might at length become himself also a Man: That besides the early perversion of the Gospel by the Simonian Magic, and by the forgery of the Orphaic and Sybilline Oracles, there were several other reasons that concurred, to induce Justin and his followers to embrace so easily the opinion of the pre-existence of Christ, and his generation before all worlds ; such as Justin's acquaintance with and affection for the Platonick Philosophy, the memory of Paganism not yet obliterated, some traces particularly in the minds of the Gentile converts, and prejudices in favour of the commonly received scheme for a plurality of Gods not quite extinct ; the ordinary custom of deifying great and extraordinary persons, and a sort of natural reluctance in all, to the worshiping of any one who is no more than man. From all which he concluded, that the pre-existence and divine generation of our Saviour was unknown to the Apostles ; and that it was an opinion which derived itself from Simon Magus, but owed its growth and establishment to Pagan Philosophers embracing the Christian religion, and blending their Philosophy with it ; and therefore he laboured to expose to the utmost contempt, the greatest man of his time among the Heathen converts to Christianity, and one whose pen had served twice to stop the fury of two persecutions, by two famous Apologies which he wrote in behalf of the Christians ; and to represent this very person, who was of so great eminence among the primitive Christians and Martyrs, and who lived in communion with the disciples of the Apostles, as the principal corrupter of Christianity, and the intruder of a New Christ, and a New Gospel, because he hath spoken so plainly of the pre-existence and godhead of Christ: wherein he hath been followed by the author of the 'Judgment of the Fathers touching the Trinity,' who hath taken out of his quiver the arrows which he hath shot against both the person and doctrine of this blessed Martyr ; and by several others, who have written in defence of the ancient hereticks and heresies, thereby to overthrow Dr. Bull's 'Defence of the Nicene Faith,' and the authority of his Anti-Nicene witnesses." (The Life of Dr. George Bull, late Lord Bishop of St. David's, &c, by Robert Nelson, Esq., Sect, lxix.)

It was probably this last remark, which led Dr. Horsley, when Archdeacon of St. Alban's, to charge Dr. Priestley with having borrowed from Zwicker the arguments, by which he attempted to prove, that the doctrine of the primitive believers in Christ was Unitarian. "Our modern historian," said the Archdeacon, in his celebrated Charge, "hath produced few, if any, arguments which make directly for his purpose, but what are to be found in the writings either of Zwicker or Episcopius. Nor is a single argument to be found in the writings either of Zwicker or Episcopius, which is not unanswerably confuted by our learned Dr. George Bull, afterwards Lord Bishop of St. David's." (Horsley's Tracts in Controversy with Priestley, p. 10.) In making these assertions Dr. Horsley was singularly unfortunate, particularly as regards Zwicker ; for Dr. Priestley was an entire stranger to the works, and even to the very name of that writer ; and S. Crellius has shewn that Bishop Bull himself, having read only the "Irenicum Irenicorum," and not the three defences of that work, was often led to censure Zwicker on erroneous and insufficient grounds. But what tends still more to blunt the edge of Dr. Horsley's accusation, is the circumstance, (which incidentally transpired during the controversy,) that his own knowledge of the writings of Zwicker was derived at second-hand from the animadversions of Bishop Bull, and that he had himself never seen so much as a copy of the "Irenicum."

Subjoined is a list of the writings of Zwicker, originally formed by Sandius, and subsequently enlarged by Bock.

1. The Question, Whether a Christian Man is always obliged to learn and inquire? 1640, 4to. Germ.

2. A short and true Demonstration when and where Scripture ought to be literally or figuratively explained and understood. 1650, 4to.Germ. This was also published in Dutch, A. D. 1678.

3. Rules and Confession of zealous Christians. 1650, 8vo. Germ.

4. Historical Account of D.D.Z.'s [Dr. Dan. Zwicker's] Abandonment of his first Opinion. 1651. Germ.

5. On the very dangerous, and by no means Christian State of all Sectaries. Zwicker alludes to this writing in a letter to Ruarus, dated 1654 (Cent i. N. 70).

6. A Revelation of true Catholicism: that is, a solid Judgment concerning the most pacific and most certain Doctrine of Christians, in which is made manifest the Weakness of those who are opposed to the Monarchians [or Unitarians], 1655. Germ. A Dutch translation of this appeared in 4to., with a Preface by Adrian Swartepaard, dated Amsterdam, 1678, 4to.

7. Some remarkable Specimens of the unhappy Contest of Dr. Abraham Calovius, in Natural and Revealed Religion, undertaken against the Book of John Crellius, Frank, concerning the One God the Father (under the name of A Student of Sacred Literature). Amst. 1650, 4to.

8. Irenicum Irenicorum: or the triple Rule of the Reconciler of modern Christians ; namely, the sound Reason of Mankind, Sacred Scripture, and Tradition. Amst. 1658, 8vo. Replies to this work were published by Comenius, Maukischius, and Dr. George Bull ; and to the first Section of it by John Paul Fehvinger.

9. Judgment concerning Maresius's "Pope Joan restored." This was placed in the hands of Stephen Curcellaus in 1658, and added to his "Quaternion of Dissertations against Maresius."

10. The Visible Church of Christ still standing and triumphing against the Gates of Hell, &c. Amst. 1660,4to. Belg.

11. Irenico-Mastyx (Pt. i.): or, a new Confirmation of the Infallibility of the "Irenicum Irenicorum," by an Exposure of the Futility of Comenius's Accusatory Refutation. Amst. 1661, 8vo. Comenius replied to this in the course of the same year.

12. Vereenings-Schrift der Christenen, &c. 1661, 4to. A version of this, from Dutch into Latin, was published in 1662, 8vo., to which was prefixed the following title. "Henoticum Christianorum, seu Disputationis Mini Celsi Senensis: Quatenus in haereticis coercendis progredi liceat? Lemmata potissima, &c. Amst. 1662," 8vo.

13. Irenico-Mastyx, Pt. ii.: or, A New and Memorable Example of the most unhappy Attack of John Amos Comenius upon the Author of the "Irenicum Irenicorum." 1662, 8vo. This was a brief reply to Comenius's attack upon No. 11. That author defended himself in "A Third Admonition against Zwicker, &c, Amst. 1662," 8vo., which was immediately followed, on the part of Zwicker, by

14. Irenico-Mastygis Pars Specialis: or, A Final Confutation of Comenius, Hoornbeek, Maresius and others. 1662, 8vo. But the date in the title-page is 1667, which appears to be a typographical error.

15. Brief Notes on Two Disputations of Maukischius, Professor at Dantzic ;—one against " Remarkable Specimens of the unhappy Attack of Calovius upon Crellius," and the other against "The Revelation of True Catholicism. Amst. 1664." These Notes were transmitted by the author to his brother, Frederick Zwicker, of Dantzic, from whom Maukischius received them in manuscript, with a request that he would refute them.

16. "Compel them to come in:" or, On the Opposition which is shewn to Churches, and which is likely to reform them. 1666, 4to.

17. Against Joachim Stegmann, Junior, on Magistracy, War, &c.

18. The ancient unarmed Church again rightly asserted after the Lapse of so many Ages: or, The last Reply of an anonymous Annotator to the thirteen Collections of a Collector likewise anonymous, concerning Magistracy, Physical Force, Capital Punishments, and lawful Christian Wars. 1666, 4to. A Dutch translation of this appeared in 1668, 4to.

19. A clear Proof that 1 Cor. xiv. has been wrongly explained even to this Day by the Advocates of Freedom of Speech. Amst. 1668 and 1680. Printed by David Ruarus. 4to. Belg.

20. The Liberty of Church Assemblies firmly demonstrated from Scripture, and wonderful Examples of Divine Providence within these last three hundred Years. 1668, 4to. Belg.

21. The non-Apostolic Advocate of Liberty of Speaking in the Church evanescent. 1666. Belg.

22. The Josiah of the New Testament. 1670, 4to. Belg. In the same year, a Latin version of this appeared under the title, "Novi Foederis Josias." 4to.

23. An Argument against the antemundane Preexistence of human Souls: inserted, with an Answer, by Christopher Sandius, Jun., in his Treatise " On the Origin of the Soul. 1670," 8vo. (Vide Art. 343, No. 6.)

24. Refutation of the Answer of Christopher Sandius to the aforesaid Argument. MS.

25. The Revelation of Daemonolatry among Christians: or, the Victory of the Protestants. 1672, 4to. This was translated into Dutch.

26. The Revelation of the Enemies of the Cross of Christ: or, the Acts of a Conference with four Friends concerning the Magistrate, Whether he can bear the Cross of Christ? &c. 1672, 4to. Belg.

27. Second Part of the Revelation of Daemonolatry among Christians: or, a Letter to Cornelius Hazart, the Jesuit. 1675, 4to. Belg.,-1675, 4to. Lat.

28. A Letter to Martin Ruarus concerning the Moravian Brethren, dated Dantzic, July 18^th, 1654 ; and inserted in the First Century of Ruarus's Epistles, of which it forms No. 70.

29. Another Letter to Martin Ruarus on the Word "Aula," on the Moravian Brethren, on a Community of Goods, and on Christian Poverty, dated Dantzic, August 20^th, 1654; and forming No. 73 of the First Century of Ruarus's Epistles.

30. Three Letters: the first from Daniel Zwicker to John Van Kuyck ; the second, from John Van Kuyck, in Answer to the preceding; and the third, from Zwicker in Reply, to which there is no Answer. Amst. 1678, 4to. Belg. These Letters are on the argument against the Supreme Divinity of Jesus Christ from John xvii. 3; and are ushered in by a Preface from the pen of Adrian Swartepaard.

31. Twenty-one Fundamental Rules, by which the whole of Scripture may be explained and understood. Amst. 1678, 4to. Belg. This paper was annexed to a Dutch version of the tract "On the Revelation of true Catholicism." (Vide No. 6.) It seems to answer to No. 2, with which it may possibly be identical.

32. An Answer to the Wittenberg Theologians' "Refutation of the Racovian Catechism." Germ.

33. Brief but ample Annotations for testing a short Disquisition of John Paul Felwinger, published at Nuremberg, in 1637. MS.

34. The Mirror of Christians and Non-Christians: or, a solid Answer to the Question, Who will not be saved, and who will be condemned ?—from which it appears, that not one Man among a Thousand will attain to Salvation. Germ. MS.

35. On the Nature of the Son of God. Germ. 3fS.

36. The Mystery of the Trinity explained and made manifest: or, the Rise and Progress of the Opinion concerning the Trinity. Germ, and Lat. MS.

37. On the Truth of the Christian Religion. MS.

38. Christian Poverty revived. Germ. To this is added, in the same language, The Consent of the Teachers of the Primitive Church, called Fathers, as to the Unlawfulness of Christians possessing Wealth. MS.

39. The Last Trump: or, a Warning to all Sects,—to wit, Catholics, Greeks, Lutherans, The Reformed, Remonstrants, Collegiants, Quakers, Mennonites, and Monarchians, or Polish Brethren; that they ought to amend their Doctrine and their Lives, if they would be saved. Belg. MS.

40. A Letter to his Brother, Frederick Zwicker, written at Dantzic, Aug. 20^th, 1659. Germ.

41. Another Letter to his Brother, dated Amst., July 22^nd, 1662. Germ.

42. A Comparison of the seven Principal Sects of the present Day among Christians ; in what Articles of Faith they agree, and in what they differ. Belg. MS.

43. The Simple, Ancient, Apostolic Confession concerning the Son of God. MS.

44. Remarkable Events from the Foundation of the World. MS.

45. Annotations on Stephen Curcellaeus's Treatise on the Eating of Blood. MS.

46. Refutation of a Treatise of Valentine Smalcius, written by him against the Hutterians, or Moravian Communists. Germ. MS. 

 47. Objections against Samuel Przipcovius, concerning the Magistrate, &c. MS.

48. Against Andrew Wissowatius," On God's Prescience respecting future Contingencies."

49. Animadversions on Christopher Sandius's "Ecclesiastical History" of the Arians. MS.

50. Continuation of "The Revelation of Daemonolatry." MS. (Vide No. 25 and 27.)

51. An Answer to a Paper of Frederick Sylvius, entitled, "An Epistolary Dissertation, addressed to Daniel Zwicker, Champion in the present Day of the Socinian Doctrine, respecting the Person of Christ," &c. MS.

52. Against the same Frederick Sylvius, "On the Authority of the Church in these Times." MS.

53. Against John Sylvius," Concerning the Trinity." MS.

54. A Letter to J. L. Wolzogenius. MS.

55. Manuscripts on various Subjects, including Letters to other Correspondents. Here Sandius's list of Zwicker's works closes ; but Bock adds the two following.

56. Vertooninghe van de algemeene Vryheid van Spreeken in de Gemeende, Amst. 1680, 4to., which, together with No. 21, was formerly in the library of P. E. Jablonsky; and—

57. Tractatus Tractatuum, which is referred to by Val. Velthemius, in his " Institutiones Metaph." p. 140.

 

(Vidend. Sandii B. A. pp. 151—156. Bock, Hist . Ant . T.I. pp. 1045—1069. Ruari Epp. Cent. i. N. 70—74. Bp. Butts Primitiva et Apostolica Traditio Dogmatis in Eccles. Cathol. recepti, de Jesu Christi Divinitate, contra Dan. Zuickerum, &c. Lond. 1703, Fol. Controversy between Hartley and Priestley. Life of Bull, by Robert Nelson, Esq., 2nd Ed. Lond. 1714, Sect . lxix. pp. 391—397.)

 

 

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Zarnovius,  (Polon. Zarnowski,) was an Arian, and a strenuous advocate of the preexistence of Christ; but agreed with the Socinians in denying the personality of the Holy Spirit. We learn from Sandius, that he defended these opinions in the Polish language. He appears to have flourished in the seventeenth century; and must not be confounded with Gregory Zarnovecius, (sometimes called Zarnovius,) who attended the General Synod of Thorn in 1595.

 

(Vidend. Bock, Hist . Ant. T. I. p. 1044. Sandii Nucl. H. E. p. 43l.)

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Zakrevius Philip Adauctus,  (Polon. Filipa Zbozy Zakrzewski,) was an Antitrinitarian of the school of Simon Budnaeus ; but had a brother, Luke Zakrzevius, who entered the Jesuitical College at Rome. When Socin had been an inmate in the house of Dr. Buccella more than two years, Philip Zakrzevius made him an offer of assistance through Andrew Voidovius, which he declined, alleging that, from the time of his becoming the guest of Buccella, he had never felt the want of anything necessary to his comfortable subsistence. In the month of August, 1595, Socin was expecting to see him at an approaching Church Meeting to be held at Luclavice ; but though he professed to look forward to the interview with pleasure, and expressed gratitude for Zakrzevius's contemplated liberality, he refused to accept aid in any other form, than as a contribution to the publication of his collected writings.

The works of Zakrzevius, which were all in the Polish language, and filled a 4to. Vol. of sixty-four pages, were as follow.

1. An Answer to the Apology, or Assertions of the New College of Posnania concerning the Triune God;

2. Two Letters addressed to his Brother, Luke Zakrzevius ;

3. A Lament over his Brother's fatal Apostasy;

4. A Prayer;                                                      

5. An Epitaph on his three Sons, Simeon, Adam and Paul, who died within a short time of each other, and were buried in the same spot; and

6. A Poem, entitled, The Morning Star.

 

(Vidend. Sock, Hist. Ant T. I . pp. 1039—1044; T. II. p. 686. Bibl. Fratr. Polon. T. I. p. 473.)

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Wolzogenius John Ludwig , (or Von Wolzogen,) by birth an Austrian, was a Free Baron of Tarenfelt, St. Ulrich, &c.; and of the family, or line of Messingdorf. He was born about the year 1599, and brought up in the principles of the Reformed Church. His wealth and large estates gave him considerable influence; and his literary and scientific attainments, adorned as they were with the charms of eloquence, recommended him to the notice of the Emperor, who held out to him the promise of the highest offices in the Empire, provided he would first embrace the Roman Catholic religion. As this was a condition with which he could not comply, he left Austria, and went into Poland: but whether his expatriation was voluntary, or compulsory, has not been decided.

On his arrival in Poland, he read the works of Faust Socin, and conversed upon religious subjects with the followers of that eminent reformer; and was thus led to embrace Unitarian views, and enrol himself among the members of the Socinian body.

Lauterbach states, that Wolzogenius was employed on two separate embassies ; first, in 1625, when George William, Elector of Brandenburg, sent his sister Catharine to Gabriel Bethlen, Prince of Transylvania, to whom she had been affianced; and afterwards, in 1638, when Vladislav, King of Poland, sent him on a mission to Paris, to take charge of his bride, Louisa Maria. After this, he lived in various parts of Poland, on the borders of Brandenburg and Silesia, and at Dantzic. On the 9^th of February, 1644, Abraham Opalinski, Palatine of Posnania, writing to Ruarus, supposes him either to be at Dantzic, or to have been there very recently. He was respected and beloved by the Princes and Magnates of Poland, who, availing themselves of their acquaintance with him, and of his learning andprudence, sometimes entrusted him with the management of affairs of the greatest moment. Florian Crusius married his sister. In the Manuscript Synodical Acts, important events, affecting the interests of the Socinian body, are recorded, in connexion with which his name is frequently mentioned. In 1647, agreeably to the tenor of a resolution passed by the Assembly at Daszow, Ruarus persuaded Wolzogenius to undertake a journey into foreign parts, with a view to the spread of Unitarianism. In compliance with another resolution of the Assembly of Raszcow, in 1649, Ruarus advised him not to publish any theological work, without first submitting it to the Brethren for revision. When John Henry Hottinger, on being invited from Zurich to Heidelberg, in 1655, held a public disputation On the free Justification of the Sinner by Christ, preparatory to taking his highest degree in Theology at Basle, Wolzogenius acted as respondent in that academical conflict. 

The last years of his life he spent at a small town, called Schlichtingheim, the property of the Schlichtingii, situated near Fraustadt, in Prussian Poland. While residing there, Jeremiah Gerlach, Elder for the time being, endeavoured to convert him to the Trinitarian faith ; but the attempt proved unsuccessful. A short time before his death, he sent for Gerlach, and told him, that he was resolved to remain true to the principles which he had adopted, as long as his life was spared.

Sandius says, that he died near Breslau, in Silesia, about the year 1658; but Reinhart, who is more particular, and in this case no doubt more accurate, mentions Sept. 16^th, 1661, as the day of his death. The latter statement is corroborated by the inscription on the portrait prefixed to the Works of Wolzogenius, in which he is said to have died at the age of sixty-two. Underneath this portrait are the following lines.

Quem pia simplicitas, fides, facundia ccelo,
Inl'ractusquc malis mens animusque piis, Commendat, pictor facie novisse docebit.
Muta tamen facies gaudia nulla parit. At calamo, post fata loquens, oracla reclusit.
Heu quod non potuit pandere cuncta volens. 

It is said, that Wolzogenius, when he perceived that his end was approaching, sent for a Lutheran Minister, who had obtained no inconsiderable celebrity as a mathematician, and conversed with him on a difficult mathematical problem ; and that when the Minister reminded him of the short time that he had to five, and advised him to look to the salvation of his soul, Wolzogenius replied, "I have purposely entered upon this mathematical discussion at the present juncture, to shew that I am still in full possession of my reasoning faculties." It is added, that, when he had made this allusion to the sound and collected state of his mind, he declared, that he did not retract anything which he had advanced in his published writings, but that, even in that extremity, he deemed their contents to be true ; on which, the Minister, it is said, commended him to the divine mercy.

The exegetical, didactical and polemical works of Wolzogenius, published in the sixth and seventh Volumes of the "Bibliotheca Fratrum Polonorum," are as follow.

1. A Commentary on the Four Gospels, with Prolegomena and Appendices on Portions of Matthew. (Vol. VI. Fol. 1—1038.) The Commentary on John was left imperfect, but the parts wanting in the autograph of Wolzogenius (viz. Ch. vi.—x.) were supplied by Joachim Stegmann, Jun., who translated the whole from German into Latin. Subjoined to the Commentary on the Gospels is one on the Acts of the Apostles, by A. W. (that is, Andrew Wissowatius). (Vol. VII. Fol. 1—176.)

2. A Commentary on Part of the Epistle to the Romans. This occupies only two folio pages, (177, 178,) and consists of a short introduction to the Epistle, and a sketch of the life of Paul ; and subjoined to it are Annotations on the Epistles of James and Jude by A. W. (Fol. 179—238.) Sandius informs us, (B. A. p. 138,) that Wolzogenius wrote Commentaries upon the Epistles of Paul in German, and that they are mentioned by Gisselius in his Ecclesiastical History ; but that the autograph of these, as well as that of the Commentaries on the Gospels, was committed to the flames by certain persons, who consulted their own interests rather than those of the public. 

3. A Preparation for the useful Reading of the Scriptures, in  which the Nature and Properties of the Kingdom of Christ are considered. (Fol. 239—356.) In the former Part of this work the author treats upon the Kingdom of Christ, and the Christian Religion generally; and the reader is informed, at the close, that a few things are wanting to render it complete. The latter Part relates to the doctrine of the Trinity. The work was written in German, and afterwards translated into Latin. A Dutch translation appeared in 1676, 8vo., by Dr. Peter Langedult, with Wolzogenius's " Three Sermons on John xvii. 3," also rendered into the Dutch language, with Additions by the translator. (Vide No. 6.)

4. A Summary of the Christian Religion. (Fol. 1—14.) Mention is made of this Summary in a letter from Florian Crusius to Joachim Peuschel, written July 21st, 1628, and inserted in Zeltner's " Hist. Crypto-Soc." pp. 805—808. Like most of the works of Wolzogenius, it was written originally in German, and afterwards translated into Latin.

5. A View of two contrary Opinions concerning the One God the Father, and One God in Essence and in Persons three. (Fol. 15—40.) This was first published anonymously, and under a somewhat different form, in German, 1646, 4to., at Amsterdam, according to John Fabricius ; but at Thorn, according to Reinhart. 

6. Three Sermons on John xvii. 3. (Fol. 41—63.) The last of these Sermons is imperfect. A Dutch version of them by Daniel a Lcenen appeared in 1673, 12mo.; and another, with additions, by Dr. Peter Langedult in 1676, 8vo. (Vide No. 3.)

7. Annotations on Schlichtingius's Questions concerning Magistracy, War, and Self-Defence. (Fol. 64—78.)

8. Annotations on the Metaphysical Meditations of Renatus Des Cartes. (Fol. 79—90.) These Annotations were first published at Amsterdam in 1657, 4to., by John Henry ; and were translated into Dutch by M. K., and puoiished at Amsterdam by Frederick Klinckhamer, 4to.

9. A Reply to Schlichtingius's Annotations on the " Annotations concerning Magistracy, War, and Self-Defence." (Fol. 91—132.)

In addition to the above works, which were published in the "Bibliotheca Fratrum Polonorum," Wolzogenius wrote the following.

10. An Explanation of Passages in the Old and New Testament, alleged in Proof of the Doctrine of the Trinity. 1684, 4to. Germ. This was translated into Latin by Jeremiah Felbinger, but not published in the Bibl. Fratr. Polon., although Bock describes it as having a place among the collected works of Wolzogenius. (Hist. Ant. T. I. p. 348.) It is classed by John Benedict Scheiben and James Burckhardt "among the rarest, and weightiest writings of the most subtle Socinians."

11. The Church of our Lord triumphant here on Earth. Germ.

12. A Letter to John Amos Comenius in Defence of Melchior Schaeffer, inserted in Comenius's Work published by Jansson at Amsterdam, A. D. 1659, 8vo. Wolzogenius also wrote in German a Defence of Schaeffer against Comenius, which is mentioned in the Acts of the Assembly of Kreutzberg, in Silesia, A. D. 1663, but which probably perished with other writings of the author.

13. Letters to Daniel Brenius and others. MSS.

14. Twenty-two Sermons in the German Language. MSS. Fol. These, as we learn from Sandius, (p. 139,) were translated into Dutch by Anthony Van Hoek, into whose hands they fell after the death of their author.

15. A German Translation of John Crellius's Book, "De Uno Deo Patre." 1645, 4to.

16. Bock infers from the Manuscript Synodical Acts, A. D. 1636, that Wolzogenius wrote a German work under the title of "A Dissection of Licinius."

17. The same writer informs us, that a German Manuscript, On the Causes of Christ's Death, written in a neat hand, and, as he supposes, by that of Wolzogenius himself, came into his possession, of which Sandius has made no mention.

 

(Vidend. Sandii B. A. pp. 137—140. Bock, Hist. Ant. T. I. pp. 1030 —1039. Ruari Epp. Cent . ii. N. 78. Toulmin't Mem. of F. Socinus, App. ii. pp. 423—426. Vogt, Catal . Libr. Rarior. p. 729, etc.)

 

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Wissowatius Benedict, (Polon. Wiszowaty,) Jun., was a nephew of the celebrated Andrew Wissowatius, Jun., and a lineal descendant of Faustus Socinus, through his daughter Agnes. After the death of the younger Sandius, he revised and published the "Bibliotheca Antitrinitariorum" of that writer. To this valuable biographical work he supplied a Preface, in which he says, that Sandius had often consulted him in its composition, and granted him full permission to make any amendments in it, which he might think proper. Of this permission he availed himself in not a few instances, during the author's life; and as Sandius himself did not live to print it, his friend undertook that labour for him. Benedict Wissowatius, Jun., likewise contributed several valuable notes to an improved edition of the "Racovian Catechism," which was published in 1680, 4to. Dr. T. Rees, the translator of the Racovian Catechism into our own language, who made choice of this edition as the basis of his own version, says, "There is reason to suspect that the last editor of this edition was Benedict Wissowatius, from the manner in which the labours of Andrew Wissowatius in the revision of the text are noticed in the prefatory remarks, and also from the notes of Benedict Wissowatius being designated merely as those of B. W." In the notes to which these initial letters are attached, and which are very numerous, the annotator appears to great advantage, as a scriptural critic and a theologian. Benedict Wissowatius, Jun., also published "A Compendium of Erasmus Otvinovius's Christian Heroes." At the General Assembly held at Rutow, in Prussia, A. D. 1684, he received ministerial ordination; and the charge of the Unitarian Churches in the Prussian dominions was entrusted to him. He succeeded Christopher Crellius, (surnamed Spinovius,) as Minister of Andreaswalde; and was in his turn succeeded by Christopher Schlichtingius. At the Synod of Zullichau, in the March of Brandenburg, A. D. 1687, he and Samuel Arcissevius were authorized to prepare a Catechism, in the language of Scripture, for the use of children.

(Vidend. Bock, Hist . Ant . T. I. pp. 1029, 1030. Hist . Socin. Pruss. § xix. p. 88. Itecs's Translation of the Racovian Catechism, Hist . Introd. pp. Ixxxii, lxxxiii.)

 

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Wissowatius Benedict, the Elder, (Polon. Wiszowaty,) brother of Wissowatius Andrew, and uncle of Andrew Wissowatius, Junior, was one of the founders of the Athenaeum, or College at Racow ; and was appointed, in conjunction with fourteen others, one of its first Moderators.

 

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Wissowatius Andrew, (Polon. Wiszowaty,) Junior, of Szumski, was the grandson of Faust Socin, and one of the most learned of the Socinian Divines. An anonymous writer has sketched an outline of his life in a Letter, subjoined to Sandius's "Bibliotheca Antitrinitariorum," of which Bock has given an abstract, with some additional matter, derived from the Manuscript Synodical Acts.

Wissowatius was born at Philipow, a small town in the Palatinate of Troki, and Grand Duchy of Lithuania, on the 26^th of November, 1608. His father was Stanislaus, Vice-Prefect of the Satrapy of Philipow, and Deacon of the Socinian Church at Robcow ; and not "Andrew, a Noble, and Minister of the Socinian sect," as is erroneously stated by Count Krasinski. His grandfather was Abraham, Toparch of Szumski. His mother was Agnes Socina, the only daughter of Faustus Socinus.

In his early childhood, he was under the care of a private tutor at Raciborsk, who also had the charge of a son of Christopher Morstinius. In 1619, he was sent to the Gymnasium at Racow, where he made great progress in his literary and theological studies, under John Crellius, and Martin Ruarus. His parents intended, after he had spent some time in that establishment, to remove him, and procure employment for him in some noble family, with a view to his future advancement: but as he was a boy of talent, and the eldest son of Faust Socin's own child, and as the Church offered to assist him with the means of prosecuting his theological studies, they were induced to listen to the advice of friends, and particularly of Ruarus, who recommended them to bring him up to the profession of the ministry. He was accordingly admitted as a theological student in the year 1626 ; and it was no small advantage to him, that he was taken, as a boarder, into the house of John Crellius, with whom he was in habits of daily intercourse, and who had then resigned the office of Rector to the College, and devoted himself wholly to the duties of the ministry, and to the delivery of lectures on the books of Scripture to some of the students.

At the expiration of the usual theological course, in 1629, he undertook the office of tutor to the son of Alexander Peter Tarlo, Palatine of Lublin, a Roman Catholic ; and in this situation, notwithstanding the inducement presented to him to change his faith, he remained firm to his principles, and took every fair and legitimate opportunity of disseminating them. He appears to have accepted this appointment, without the sanction of his own Church ; for he was ordered by the Synod, in the same year, to return home, for the purpose of prosecuting his theological studies. Hence he is mentioned, among the alumni of Racow in 1630, as receiving an allowance of seventy florins, which he continued to enjoy also during the year following.

In 1631, he set out on his travels, in company with Martin Ruarus, Joachim Pistorius, George Niemiericius, Alexander Czaplicius, Nicholas Lubieniecius, Peter Suchodolius, and other distinguished Socinians. They took ship at Dantzic, and sailed for Holland, where Wissowatius had an opportunity of studying at the University of Leyden. He also paid a visit to the College at Amsterdam, where he became acquainted with its Professors,—Vossius, Barlaeus, Episcopius and Curcellaeus. At that time he met Christopher Arcissevius, who was residing among the Reformed in Holland, and had undertaken a naval commission in the Dutch service. Arcissevius was just on the point of setting sail for the Brazils, and invited Wissowatius to accompany him as a missionary: but for the reasons already stated under, the latter declined the invitation.

From Holland Wissowatius passed over into England, where he was introduced to some of its celebrated men, and had opportunities of cultivating their acquaintance. But his stay in England was short. He re-crossed the Channel into France, and while he was at Paris, held several disputations with the Doctors of the Sorbonne, and gained the friendship of Grotius, Gassendi and Mersennus.

Ruarus, who returned to Dantzic in 1632, was commissioned, by the Synod of Racow, in 1634, to use his influence in bringing back Wissowatius into Poland, and inducing him to resume his theological studies. But he does not appear to have settled down again till 1637, in which year he had charge of the education of Adam Suchodolius, a noble youth, with whom, after an interval of three years, he again visited France, Germany and Holland.

At the Assembly of Siedliski, in 1642, it was resolved, that, on his return, (which was expected shortly to take place,) he should be appointed colleague with Christopher Lubieniecius, in the Churches of Piaski, Zaporze and Komorow. But in 1643, the Synod passed another resolution, constituting him joint Minister with John Stoinius, of Szersznie, in the Ukraine, an estate of Stephen Woinarowski, Master of the Royal Hunt, in the Palatinate of Kiow. Bock doubts whether this latter resolution was ever carried into effect ; and says, that, if it was, Wissowatius's residence at Szersznie could not have been of any continuance, because, in the Manuscript Synodical Acts of the same year, he is said to have been appointed Chaplain to the Starost of Owrucze, and ordained in Volhynia.

On the 8^th of October, 1643, Wissowatius lost his father, who was attacked on his own estate, called Wrocmirowa, in the Palatinate of Cracow, by a band of ruffians, who plundered his house, and treated him with such barbarity, that he died in consequence.

About the same time, George Niemiericius invited Andrew Wissowatius to cross the Dnieper with him, and accompany him to a town of his, called Orel, on the banks of that river ; saying to him, "Your namesake, St. Andrew, is reported to have preached the Gospel to the Scythians, and neighbouring peoples ; accompany me into the same country, and follow his example." But his biographer says, that a different destination was prepared for him by the Brethren, who, in 1644, transferred him from the Palatinate of Kiow to the neighbouring one of Volhynia. In that year the Superintendence of the Churches of Halitzany, Iwanitz, Kissielin and Beresteczko, was committed to him: but his attention was chiefly devoted to the two former, where he resided alternately, six months at each place. Soon after his appointment to this office, a severe persecution broke out against the Unitarians in Volhynia ; and the Churches at Kissielin and Beresteczko were destroyed. But Wissowatius, although he was much harassed by the legal proceedings instituted against him, did not desert his post. At length, however, in the year 1647, permission was granted him to leave his station at Iwanitz ; and he had nearly formed the resolution of going, and settling in Holland. But the entreaties of his friends induced him to change his plans ; and after a short interval, he married Alexandra, daughter of Joachim Rupnovius, in 1648, and removed, in the course of the same year, from Volhynia into Little Poland, where he became Minister of Siedliski, in the district of Lublin, and was appointed successor to Christopher Lubieniecius, Junior, with Paul Myslicius as his colleague. 

The invasion of the Cossacks now compelled him to seek refuge in Prussia, with not a few of his hearers: but when tranquillity was restored, he returned to Poland, in the Spring of 1649, and again entered upon the discharge of his ministerial duties.

In 1650, being near the Church of Radostow, of which the widow Wylamia was the patroness, and which had been formed out of the relics of that of Racow, he became the successor of John Ciachovius, who had been removed from the Church of Radostow to that of Siedliski. But the town of Radostow having gone out of the hands of the Socinians, after the death of the widow Wylamia, in 1652, Wissowatius removed into the Palatinate of Cracow, and succeeded Serinus Morstinius, as Minister of Robcow.

In 1654, it was intended, that he should have gone to preside over the Church at Raszcow ; but he was prevented from carrying this intention into effect by the ravages of war, and remained in the Palatinate of Cracow till 1657, when his house was invaded by a rabble, excited to acts of violence by the Catholic priesthood. His library was destroyed on that occasion; and he was compelled to take refuge on his hereditary estate at Wrocmirowa, about half a mile from Robcow, where he collected a small congregation, to which he preached. But he had scarcely done this, when, in 1658, the decree of banishment was passed, by which the Socinians were driven from Poland, and dispersed over the neighbouring countries. He did not, however, desist altogether from his ministerial duties; but invited the Brethren to join his little Church at Wrocmirowa.

The 10^th of July, 1660, had been fixed, by the Diet, as the period beyond which all the Unitarians, who should not have conformed to the Catholic religion, were peremptorily required to leave the country.* The danger of remaining was imminent: but Wissowatius was not deterred from attending, and taking part in a Conference with certain Roman Catholics at Roznow, held in the presence of John Szafraniec Wieolopolski, one of the Senators of the kingdom ; on which occasion it was remarked, that "if all Hell had been let loose, the whole infernal host could not have defended the cause of the Socinians more valiantly, than Wissowatius had done, standing alone."

Soon after this Conference, he was told, that many of his enemies were lying in wait for him. He, therefore, passed the Polish boundaries, and went into Silesia, with his family, where he continued for about half a year, ministering to his companions in exile. But the excitement having in some measure subsided about winter, he returned into Poland, at the beginning of the year 1661, for the purpose of giving his best advice and assistance to his persecuted fellow-Christians who had been left behind, and especially the poor, the widow, and the orphan, who had not the means of emigrating, and who left their places of concealment, and flocked to him, when they heard of his arrival.

Having passed the winter within the confines of Poland, he again took his departure, by the advice of the Brethren ; and crossing the Carpathian Mountains, went into Hungary, to Kasmark, a town on the Poprad, where he remained during the summer months, and from which, at the approach of winter, he again went into his native country, to confirm and strengthen the Brethren. In the Spring of 1662, he visited Kasmark once more, and remained there a whole twelvemonth, being occupied partly in ministering to those who had sought a temporary asylum in that part of Hungary, and partly in writing letters of advice to the dispersed exiles, and penning other compositions for the benefit of his friends, and the common cause. He began also to study the Hungarian language, thinking that it might be useful to him, if he should be required to exercise his ministerial functions in Hungary, or Transylvania.

While thus employed, he received an invitation to attend a Synod, appointed to be held at Kreutzburg, in Silesia, on the 1^st of March, 1663. At this Synod, which he attended, it was resolved, that he and Joachim Stegmann should go to Manheim, in the Palatinate of the Rhine, where a settlement had heen granted to the exiles: but it was expressly enjoined upon them by the Synod, that they should undertake the charge of other exiles, in the county, or district of Wied, on the borders of the Rhine. Leaving Kreutzburg, therefore, with his brother Theodore, and Joachim Stegmann, and their families, he went to Manheim in the same year ; and there, under the sanction of the Elector Palatine, in his own house, preached, catechized, administered the ordinances of Baptism and the Lord's Supper, maintained the usual Church discipline, and performed all other religious exercises, after the customary manner. Nor was he satisfied with doing this in private only, but made strenuous efforts to propagate his opinions beyond the limits of the domestic roof ; and shortly finding himself circumscribed within too narrow bounds, he determined to leave Manheim with his flock, and go elsewhere. He remained in that capital, however, till 1665, as we learn from a letter addressed to him on the 20^th of September in that year, by Stanislaus Lubieniecius, Junior, who calls him the trusty colleague of Joachim Stegmann, and his own much respected relative. 

The Brethren wished him to undertake the Superintendence of the dispersed exiles in Prussia, Brandenburg, or Silesia; but he declined the proposals made to him with this view, and in 1666 removed from Manheim to Amsterdam, where he spent the remainder of his life, and found full employment in writing for the press, and assisting Francis Kuyper in the preparation of an edition of the collective writings of Faustus Socinus, John Crellius, Jonas Schlichtingius, and John Ludwig Wolzogenius, under the title of "Bibliotheca Fratrum Polonorum, quos Unitarios vocant. Irenopoli, post annum 1656." Fol.

He died at Amsterdam on the 29^th of July, 1678, aged seventy ; and left behind him the reputation of an unblemished life, and of unshaken fortitude under continued adversity. We learn from a manuscript history of the Morstinian family, that he was Minister of the Unitarians at Amsterdam ; and that he had two sons, Benedict and Andrew, the former of whom was Minister of Andreaswalde, in Prussia, and the latter Minister of Clausenburg, in Transylvania. His writings were numerous, and principally on theological subjects. Bock enumerates no less than sixty-two; of which, in accordance with the plan of the present work, the titles, with a few additional particulars, are subjoined. Many of these were never printed: for though Wissowatius, after his settlement at Amsterdam, undertook, and completed the laborious task of editing the "Bibliotheca Fratrum Polonorum," and thus conferred a lasting obligation on the Christian world, no one performed the same friendly office for him,—so that many of his most valuable writings have never seen the light.

1. Annotations on the whole of the New Testament. Part of these were printed in the Works of Przipcovius, which form one of the supplementary volumes to the Bibl. Fratr. Polon.; and part in those of Wolzogenius.

2. The Psalms of David, rendered into Polish Verse, together with various Manuscript Hymns, for the Use of the Church.

3. An Answer to the Book of Bisterfeld, written in Opposition to John Crellius's Book, "De Uno Deo Patre." MS. This was undertaken at the request of the Assembly of Siedliski, in 1643 ; and is probably one of the works, which Kuroscius was commissioned to revise, by the Synod of Daszow, in 1646.

4. A Reply to the Thirty Reasons of Nicholas Cichovius, by which he endeavours to deter Men from embracing the Religion of the Persons called Brians. MS. This Reply was written, in like manner, by order of the Synod. Wissowatius was also directed, by the Assembly of Czarcow, in 1652, to prepare a Reply to Cichovius's Thirty Reasons "De Meditatione Mortis Christi:" and at the Assembly of Siedliski, in 1653, he was enjoined to draw up a continuation of this Reply.

5. Annotations upon the Gospels of Matthew, Mark and Luke; the Acts of the Apostles; and the Epistles of James and Jude. MS. The three last mentioned of these Commentaries, (namely, those upon the Acts, James and Jude,) were printed, with the Works of Wolzogenius, in the Bibl. Fratr. Polon., T. II. Fol. 1—237.

6. Explanations of certain Passages of Scripture. MS.

7. Observations from the New Testament concerning Jesus Christ, and the Holy Spirit of God. MS.

8. Rational Religion: or, A Treatise on the Use of Reason in Theological and Religious Controversies, by Andrew Wissowatius. A. 1685 (Walchius and Bock); A. 1688 (Vogt). 12 mo. This was printed at Amsterdam; but the name of that city does not appear on the title-page. It was written not long before the author's death ; for he quotes Barclay's Apology, which was printed in 1676. A German translation of it appeared in 1703, 8vo. It was the author's favourite production; and one of his last requests was, that it might be printed, in preference to any of his other writings. Bartholomew Kempen wrote a reply to it, which was published, with a Preface by Christ. Kortholt, in 1685, 4to.

9. "Stimuli Virtutum, Frena Peccatorum," with other posthumous Works of a similar Kind, by Andrew Wissowatius. Amst. 1682, 12mo. (Vogt, p. 728.) This little book contains, in addition to the three which will be mentioned under No. 10, 11 and 12, two or three small pieces by Samuel Przipcovius.

10. A short Dissertation on the Pursuit of Man's True Happiness. Amst. 1682, 12mo.

11. A brief Discourse on Eternal Life, and the Mode of its Attainment. Amst. 1682, 12mo.

12. A short Treatise, in which it is shewn, that costly Dress does not become Christians. Amst. 1682, 12mo.

13. Problems in Physics. MS.

14. Brief Institutions of Logic. MS.

15. A Compendium of Ethics, or Moral Philosophy. MS. An unfinished work.

16. Sententious and remarkable Poems collected from various Authors. MS.

17. A Compendium of remarkable Histories from the Foundation of the World. MS.

18. Two Letters to Stanislaus Lubieniecius, Junior; the former written Sept. it, 1665, at Manheim; the latter, Oct. in, 1666, at Amsterdam. These Letters were printed in Lubieniecius's "Theatrum Cometicum" (pp. 600— 618).

19. Preface to the Catechism of the Polish Churches. This was the joint composition of Wissowatius and Joachim Stegmann, Jun.; and was prefixed to the editions of the Racovian Catechism, published in 1665, 8vo., and 1680, 4to.

20. A short general Preface prefixed to the "Bibliotheca Fratrum Polonorum."

21. A compendious Narrative, shewing how the Christian Unitarians in Poland were separated from the Reformed (or Calvinistic) Trinitarians. This was inserted in the "Appendix to Sandius's 'Nucleus Hist. Eccles.,' 1678," 4to.; And. Wengerscius's "Slavonia Reformata, Amst. 1619," 4to.; and Sandius's "Bibliotheca Antitrinitariorum, Friestad. 1684," 8vo.

22. Notes upon the Catechism of the Polish Churches. Stauropolis, (i. e. Amsterdam,) 1680, 4 to.

23. The chief religious Controversies among Roman Catholics, Lutherans, Calvinists, Remonstrants, Anabaptists, Unitarians, Quakers, &c. MS.

24. Some theological Observations and Questions. MS.

25. Arguments against Transubstantiation, and the Trinunity of God. MS.

26. The Question concerning the monarchical Unity of the Deity. Christopher Sandius, Jun., and Daniel Zwicker treated upon the same subject; and John William Baier replied to their arguments, in his " Disputatio de Monarchianis Anti-Trinitariis antiquis et recentioribus. Halae, 1695," 4to.

27. Objections to the Doctrine of the Trinity. MS. These objections are stated in a letter to the Free Baron of Boineburg, written at Manheim, Oct., 1665. They were inserted at full length, together with Leibnitz's answers, in Polyc. Lyser's "Amoenitates Litterariae, Leipz. 1729," 8vo., (pp. 213—239,) and dedicated to the said Baron.

28. Some of the grosser Errors of the Papists. MS.

29. Objections to the Opinion, that the Son was created before the World, and afterwards became incarnate : written in 1672, and published in 1678, 12mo., with an Appendix against Christopher Sandius's Dissertation "Concerning the Word," which that writer includes in his list of anonymous writings, Bibl. Ant. p. 179.

30. A Defence of the preceding Objections, in reply to a Writer who asserts the Preexistence of Souls. MS. 1673. The writer alluded to is Christopher Sandius, Jun. Reference may here be made also to a small manuscript work " On the Preexistence of Souls," mentioned by Sandius in his list of anonymous writings (B. A. p. 179) ; but the production, as the initial letters shew, of Andrew Wissowatius. 

31. The Inconsistencies attending the common Doctrine concerning the Satisfaction of Christ. MS.

32. Reasons against Infant Baptism. MS.

33. A Manuscript, shewing that Discipline, or a moral Censorship, should be observed in the Church.

34. A Fragment on Avarice. MS.

35. Observations, or Notes on Samuel Przipcovius's "Sacred Thoughts on the Epistle to the Colossians." MS. These were subjoined to the unedited Works of Przipcovius, of which mention is made under Art. 208, No. 1.

36. A Reply to "The Cause of the Arians desperate, or the Forerunner of the Triumph of the Holy Trinity," written by Nic. Cichovius, the Jesuit. MS.

37. Animadversions upon the "Collegium Anti-Socinianum" of Fred. Spanheim, S. T. D., and Ordinary Professor of Theology in the University of Heidelberg. MS.

38. Scruples upon the New Testament, from the Notes of Daniel Brenius. MS.

39. Specimen of Theological Exercises concerning general Controversies, abridged by Andrew and Peter Walenburch. MS.

40. Replies to Questions of Fred. Sylvius. MS.

41. A Disquisition concerning God's Foreknowledge of Future Contingencies, in reply to Daniel Zwicker. Sandius has been supposed to allude to this, in his list of anonymous writings, (B. A. p. 178,) under the title, "De Praescientia futurorum Contingentium." MS.

42. Reply to a Writing of Daniel Zwicker against the aforesaid Treatise. MS.

43. Animadversions upon Christopher Sandius's "Nucleus Hist. Eccles." MS.

44. A Confession of the Christian Faith, collected from the Sacred Writings, after the Order of the Apostles' Creed. MS.

45. The Spiritual Prerogatives of the Christian Religion. MS. Polon.

46. The Spiritual Mirror. MS. Polon.

47. A Poem, exhibiting the Idea of a True Christian. MS. Polon. Either this, or the preceding, appears to he referred to by Sandius, in his list of anonymous writings, (B. A. p. 179,) under the title, "Speculum Christianum, Carmine Polonico," MS.; unless, indeed, both are included under that title.

48. A Dissertation on the Conversion of Man from the World to God. MS. Polon.

49. A Brief Collection of the Causes of the Death of Christ. MS. Polon.

50. Observations on the Teachers of the Primitive Christian Church, called Fathers. MS. Polon.

51. A Brief Statement of the Principal Controversies concerning the Christian Religion. MS. Polon.

52. Judgment respecting a universal Agreement concerning the Christian Religion. MS. Polon.

53.  Conditions of a Union of Unitarian Christians with Roman Catholics. MS. Polon.

54. Reply to a Summary of the Arian Faith, published by Nicholas Cichovius, the Jesuit. MS. Polon. This was probably directed against Cichovius's "Credo Arianorum."

55. Reply to a Letter of the Rev. Nic. Cichovius, in which he urges Christopher de Szumki Wissowatius to join the Romish Church.MS. Polon. Of this Christopher Wissowatius mention was made in Art. 174.

56. Reply to a Consultation proposed to the Brethren, under the title, "Eques Ecclesiae Christiana;. MS. Polon.

57. An Admonition respecting the common Opinion of the Trinity, and the absolute Predestination of God ; in which it is shewn, that only one Supreme God ought to be worshiped by Christians, and that the life should be regulated according to his Precepts. MS. Polon.

58. Letters to various Correspondents. MSS.

59. Other Manuscripts of various kinds. In the Catalogue of the Offenbach Library, (Tom. III. p. 69G, N. 29,) mention is made of a Manuscript of Andrew Wissowatius, entitled, "The Marrow of Ecclesiastical History," containing seventeen Chapters, the estimated value of which was at that time fifteen thalers.

60. A Friendly Conference on the Subject of Religion, held March 10—16, 1660, with the Roman Catholics, by the Consent of the Bishop of Cracow, at the Castle of Roznow, in the House and Presence of John Szafraniec Wielopolski, Castellan of Voinitza, afterwards Palatine of Cracow. At this Conference, Wissowatius was the principal interlocutor, on the part of the Unitarians. A report of it was printed in the Appendix to Andrew Wengerscius's "Slavonia Reformata," (pp. 538, seqq.,) from the autograph of the scribes, among whom Andrew Lachovius is mentioned.

61. Preface to the Exegetical Works of John Crellius, prefixed to the "Bibl. Fratr. Polon." T. III. (Vide Zeltner's " Hist. Crypto-Soc." p. 298, Not. b.)

62. A Dutch Translation of Abr. Roger's "Gentilismus Reseratus." Leyden, 1651, 4to. The initial letters, A. W., prefixed to this work, denote, according to Joecher, (Lex. Erud.,) Andrew Wissowatius.

 

 

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Wissowatius Andrew, (Polon. Wvszowaty,) the Elder, was the son of Abraham Wissowatius, Chamberlain of Branska, who, in the "Anonymous Life of And. Wissowatius," Junior, annexed to the " Bibl. Antitrin." of Sandius, (p. 222,) is called Toparch of Szumski.

There were many persons, of some note among the Polish Socinians, who bore the name of Wissowatius; but as we shall not devote a separate article to every one of this name, who is mentioned in the Synodical Acts, we may here particularize Theodore Wissowatius, who was appointed Minister of the Church of Racisborsk in 1652, and who, in 1662, at the last Assembly of the Socinians held in Poland, was stationed at Manheim. Christopher Wissowatius also is mentioned in the Acts, about the year 1636; and is supposed to have been the same, who, at the Assembly of Czarcow, in 1651, introduced his two sons to the Church, as likely to be employed, at some future time, in its service. The elder of these sons was called Alexander. The number of Wissowatii, who studied in the University of Konigsberg, was considerable; but the greater part of these, though apparently related to the Polish family of that name, seem to have been orthodox in their opinions on the subject of the Trinity.

Andrew Wissowatius, Senior, had two brothers, Benedict and Lazarus. He sustained the office of a Preacher in many places among the Unitarians in Poland; and was first appointed to that office in Volhynia and the Ukraine. About the year 1608, he was still presiding over the Church at Philipovia; and, by the persuasion of the Synod in that year, was induced to retain that charge some time longer. Whether he was the same, who, on the 15th of March, 1603, entered his name as a Student in the University of Konigsberg, Bock does not undertake to decide.

 

(Vidend. Bock, Hist. Ant. T. I. pp. 1009, 1010. Anonymi Epist. de Vit. And. Wissowatii, p. 222.)

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Wisnovius Stanislaus, (Polon. Wisznowski,) a Polish Arian, and the friend and adherent of Stanislaus Farnovius, was Pastor of the Church at Luclavice. Of this Church Stanislaus Taszycki was the patron ; but he afterwards quitted the ministry of Wisnovius, and joined the Socinian party.

Wisnovius published a work in the Polish language, in 4to., entitled, "A Dialogue on the sincere Knowledge of God the Father, his Son, and the Holy Spirit;" with a Preface addressed "to the Faithful," and written at Luclavice, Feb. 26th, 1575.

(Vidend. Sandii B. A. p. 53. Bock, Hist. Ant. T. I. pp. 1008, 1009.)

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