Tasycki Daniel , of Luclavice, is supposed by Bock to have been the grandson of Stanislaüs Tasycki. He studied at Altorf and Strasburg. Zeltner informs us, that he went to the University of the former place, in company with Samuel Przipcovius, on the 22^nd of March, 1614 ; and there is no doubt that he did all in his power to pomote the Socinian cause there, and at Strasburg, as he afterwards did in his own country. A copy of Faust Socin's Commentary on the first Epistle of John, printed at Racow in 1614, 8vo., with a Dedication to the Senate of Strasburg drew up a reply, entitled, "An Apologetical Epistle opposed to the Epistle Dedicatory of one Valentine Smalcius to the Senate of Strasburg," in which they said, that "it could not be ascertained, although pains had been taken to discover, by whom, and through whom, this Commentary had reached them." But Martin Ruarus, in a letter to Joachim Peuschel, written at Strasburg, A. D. 1616, (Cent. ii. N. 9,) says, that himself caused it to be presented to the Senate ; that Taszycki was the individual who presented it ; and that the commission was executed in the presence of the aforesaid Strasburg Divines. Ruarus adds, "The good men would have acted more correctly, if they had undertaken a refutation of what they say has caused them so much dissatisfaction ; but perhaps it is more difficult to refute an adversary, than to bring an accusation against him, especially to those, who are not over-skilled in the art of disputation, or who are at least distrustful of their own ability."  

(Vidend. Bock, Hist. Ant. T.I. p. 976. Zeltneri's Hist. Crypto-Socin. Altorf. pp. 341-344. Ruari Epp. I. c.) 

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Szent-Ivani Daniel-Mark was a Transylvanian, and appears, in the course of his travels, to have visited England, some time between the years 1660 and 1670. In 1680, he became Rector of the School, or College, at Clausenburg. He was also appointed Minister of the Unitarian Church in that city, and Superintendent of the other Churches of the same denomination throughout Transylvania. In the latter office he succeeded Balthazar Kontz. Samuel Crellius informs us, that D. M. Szent-Ivani obtained a printed copy of Servetus's "Christianismi Restitutio" in England; and that, on his return to his own country through the March of Brandenburg, he lent it to John Preussius, by whom a written copy was made, with the assistance of two other persons.  He wrote A Brief Disputation concerning the Trinity, in the course of which he endeavoured to invalidate the genuineness of 1 John v. 7, and to overthrow the argument in favour of the Trinity, built upon that text. The propositions laid down by him in this Disputation were examined, and replied to, in a public disputation held by Stephen Humius, a Transylvanian, in the month of November, 1685, under the Presidency of Paul Hoffmann, Senior Minister, and Rector of the Gymnasium at Thorn.

D. M. Szent-Ivani was succeeded, in his office of Superintendent of the Transylvanian Churches, by Paul Bedo, in 1689; he, by Michael Kovendi, in 1691; and he again, in 1692, by Michael Amasi; during whose Superintendency Transylvania was annexed to the imperial crown of Austria.

(Vidend. Bock, Hist. Ant. T. I. p. 974. Mon. Rep. Vol . XV. (1820) p. 195. AUwoerden, Hist . Mich. Served, pp. 182,183.)

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Sylvanus John    was a Tyrolese, of Etschland, on the banks of the Adige. He was first a Catholic ; then a Lutheran ; and finally an Antitrinitarian. Sandius says that he was Inspector or Comptroller of Ladenburg ; and alludes to a report of his having been Superintendent of the Churches of the Palatinate of the Rhine. But Bock denies that he ever held the latter of these two offices. He was tutor to Frederick, Elector Palatine ; by whose authority he was beheaded, on a charge of heresy, in the year 1571. Lubieniecius describes him as a man of learning and integrity. He wrote

1. A Letter to Paul Scalichius, dated Feb. 17th, 1558, in which he ingenuously exposed the abuses and errors of the Romish Church.

2. A Book against the Lutheran Church, composed about the same time, for the purpose of freeing himself from the suspicion of being favourable to the doctrines of that Church. MS.

3. Christliche Bekanntniss Johannis Sylvani Athesini, mit einer Vorrede Johannis Brentzen : Tubing. 1560, 8vo. This Confession is dedicated to Balthasar de Giiltlingen ; and is divided into three Books, of which the first treats upon the authority of Scripture and the Church, and the second and third upon the articles of faith controverted between the members of the Reformed Church and the Catholics.

4. Neue Zeitung wie ein Bild geredt, klagt und bekannt habe, zur Warnung sich vor allem Gotzenleben zu hiiten : mit einer Vorrede Johannis Sylvani Athesini. Tubing. 1561, 8vo. This is dedicated to the Free Baron, John Ungnad.

5. "Wahre Christliche Bekenntniiss des uralten Glaubens von dem einigen wahren Gott, und von Messia Jesu der wahren Christen ; wieder den dreypersonlichen Abgott und zwey naturten Gotzen des Wiederchrists. 1570. This is probably the work, to which Sandius refers, as " Contra Eutych. errorem, Germanice. 8vo."

6. A Letter to Blandrata.

7. Another Letter to Frederick III., Elector Palatine, to whom he relates, how he drew over Matthias Vehe to his party, and longed to visit Transylvania.

8. Two Books against John Marbach. 1565-6, 8vo.

9. Some other writings of Sylvanus are mentioned in the "Epitome Bibl. Gesn."

(Vidend. Sandii B. A. pp. 60, 61. Bock, Hist. Ant. T. I . pp. 970— 973.)

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Suter James was a Preacher in the Reformed Church of the Palatinate, and the companion in misfortune of Adam Neuser and John Sylvanus, the latter of whom prevailed upon him to renounce the doctrine of the Trinity. He was banished, with Matthias Glirius, about the end of the year 1572. Zeltner suspected that he was the same person as James Palaeologus ; but the suspicion proves to have been unfounded.

(Vidend. Bock, Hist. Ant. T. I. p. 969. Zeltneri Hist. Crypto-Socinismi Altorf. p. 353, Not. b, et Not. in Epist. Ruari, p. 176.)

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Stuckey Nathaniel  was born in the year 1640, and was the son of a pious woman, who was in the habit of attending the ministry of John Biddle. One of Mr. Biddie's last employments was to instruct him in Grammar and Logic. At the early age of fifteen he translated Mr. Biddle's "Twofold Catechism" from English into Latin, in order to facilitate its circulation in foreign countries.

The translation was printed in 1664, 8vo.; and he added to it an original composition in the same language, entitled, "Oratiuncula de Passione et Morte Christi," together with a Latin Letter from Jeremiah Felbinger to John Biddle, written from Dantzic, Aug. 24th, (O. S.,) 1654. (Vide Art. 315, No. 10.) Had this youth lived, he would probably have left behind him other monuments of his learning and application: but an early death cut short the career, which he had so auspiciously begun. He is supposed to have fallen a victim to the plague, which was raging with great violence at the time of his death. In the "Bibliotheca Antitrinitariorum" it is stated, that he died about the year 1678; but Anthony Wood, who had access to the best sources of information, informs us, that he died at the age of sixteen, on the 27th of September, 1665, and was buried close to the grave of Mr. Biddle, in corroboration of the truth of which assertion, he refers to the inscription for him, at the bottom of Mr. Biddle's own monument. This account is confirmed by a letter of the celebrated Samuel Crellius, who says, that when his father, Christopher Crellius, with other Unitarians, was driven from Poland, he became acquainted, during his residence in London, with a pious woman, who had been a hearer of John Biddle, and was called Stuckey, the mother of Nathaniel Stuckey, a youth of bright hope, who very prematurely died, in the sixteenth year of his age. This excellent woman, he further says, addressed his father in these terms. "You, my dear Crellius, wander now as an exile, in poverty, a widower burthened with four children: give me two of these, a son and a daughter, and I will take care of their education." Crellius thanked her cordially, and promised to give her proposal his best consideration. When he returned into Silesia, he consulted his friends, and departed, with his eldest son and daughter from Breslau, through Poland, towards Dantzic, to embark thence for Holland, and so to England. This second journey to England was undertaken in the year 1668. The former one was in 1666, the year after Mrs. Stuckey had lost her own son; and as Christopher Crellius is not known to have had more than two sons, the elder of whom was Samuel, it seems not improbable, that it was he, of whom the mother of Nathaniel Stuckey so kindly took charge.

(Vidend. Sandii B. A. pp. 159. 172. Bock, Hist. Ant . T. I. pp. 159. 969. Wood's Athen. Oxon. Vol. II. p. 30. Mon. Rep. Vol. XI. p. 633; Vol. XIII. p.)

Stoinius  John, (Polon. Stoienski,) called also Statorius, was a Polish Knight, and son of Peter Statorius, Junior. His father and grandfather are both commonly known by the name of Statorius; but he is more frequently designated Stoinius. It appears from the Manuscript Synodical Acts, that he was ordained at tbe Synod of Racow, in May, 1612, and appointed, at the same time, one of the Ministers of the Church in that town. He afterwards removed to Lublin ; but, when he had been there some time, he was recalled to Racow, of the Church of which place he was the last Minister. When the troubles broke out at Racow in 1638, he was proscribed, and obliged to seek refuge abroad. Some writers say, that he retired into Holland after the decree of banishment was issued ; but it appears, from the Manuscript Acts, that he was already living at Amsterdam in 1638, and was not present during the persecution at Racow. We learn from his own letters to his friends in Poland, written at that time, that he was then recovering from a severe illness, and desirous of returning to his native country ; but wholly unconscious of the calamities which had befallen his Brethren at Racow, and of the sentence of banishment pronounced against himself. It further appears, however, from a letter of Curcellaeus to Ruarus, written Oct. 9th, 1641, in which Stoinius is mentioned under the feigned name of Histiams, that he had then left Amsterdam. (Ruari Epp. Cent. i. N. 85.) It was probably about the early part of that year, or the end of the year preceding, that he returned to Poland, where he lived a retired life, with his friend and patron, Stephen Woynarowski ; and officiated as Minister to a small congregation of Unitarians, at Szersznie, in the Ukraine, where he is said to have had, for a short time, Andrew Wissowatius as a colleague. After contending with many difficulties, and overcoming them, he finally settled at Czarcow, where he died in the year 1654, at the age of sixty-four. Like his father, he was one of the most eloquent of the Socinian Preachers. He had two brothers, Christopher and Peter, who were strenuous advocates of the Unitarian doctrine, but did not hold the same elevated and influential position as himself in the Socinian body. The following list comprises the titles of his principal writings, both published and unpublished.

1. A Disputation with a Jesuit, held at Lublin, in the year 1615. On the same occasion, the Reformed party issued "A brief, simple and candid epistolary Account of a Disputation held at Lublin by the Jesuits, on the 9th and 10th of August, 1615," 4to. Wengerscius says, that James Zaborowski was the author of this Account. 

2. Report of a Disputation between John Stoienski, Minister of the Gospel, and John Maria, an Italian Carmelite, held in the Carmelite Church at Lublin, July 13th, 1616, on the Divinity of Christ, and the Remission of our Sins obtained through him, written by the said John Stoienski, Minister of the Church at Lublin. Racow, Typ. Sternacki, 1618, 4to. 

3. Another Disputation with the same, held in the same Church. Racow, 1620. It was this, and the preceding Disputation, which led Daniel Clementinus to compose and publish his celebrated work in the Polish language, entitled, "The Contradictions and Absurdities which flow from the Opinion of the Socinian Anabaptists," of which Bock made great use in his " Historia Antitrinitariorum," and of the contents of which he gives an outline in his account of Jonas Schlichtingius, No. 2 (T. I. P. ii. pp. 773—776).

4. A Conference with a Frenchman, named Claude, held in the Year 1626, on the Question, Whether Christ, as he is not the Supreme God, is a proper Object of Adoration? MS.

5.  Against Pax Ulus the Monk. MS.

6. Pious Prayers on different Subjects, by John Stoinius. 1633, 12mo. Polon. This book of Prayers consists of two parts, the former of which contains general forms of prayer, adapted to the various circumstances of life ; the latter, prayers on particular subjects. It was drawn up at the request of the Synod, held in the year 1630.

7. Preface to John Crellius's Commentary on Matthew. Racow, 1636, 8vo. Sandius remarks, that this, with slight alterations, is the Introductory Epistle, prefixed to the Works of Crellius in the "Bibliotheca Fratrum Polonorum." 

8. Preface to John Crellius's Declaration of Opinion on the Causes of the Death of Christ. Racow, 1637, 8vo., and " Bibl. Fratr. Polon." 

9. A Hymn on the Apostles' Creed, inserted in the Collection of Psalms and Hymns, used in the Churches of the Polish Brethren. Racow, 1610 and 1625, 12mo. 

10. Letters written to the Polish Churches, during his Exile at Amsterdam, 1638. MS. 

11. Three Questions proposed to John Crellius.  

12. A Letter to Adam Franck, Minister of the Church of Clausenburg, written from Amsterdam, July 24th, 1638. This letter was intercepted in Transylvania ; and a copy of it was returned to Holland by George Rakotzi, Prince of Transylvania. Sandius says, that it was sent under the name of John Sartorius, Sartorius being substituted for Statorius.

13. Songs of an Abstinent, in which the Excesses now prevalent are glanced at ; composed in 1650. MS. Polon.

14. Sacred Addresses. MS.

15. Chronology of the Steps, by which celestial Truth gradually attained its Height, especially as regards God the Father, the Son, and the Holy Spirit. This little work was appended, with other tracts, to Sandius's "Bibliotheca Antitrinitariorum" (pp. 181—188). 

16. Account of a Journey into Transylvania. MS. Polon.

17. Various Manuscript Letters. 

18. A Book on Ecclesiastical and Congregational Reform. MS. Mention is made of this Book in the Manuscript Acts of the Assembly of Siedliski, held in the year 1643, at which it was resolved, that several copies of it should be made by the pupils in the Schools of Kissielin and Luclavice ; and one sent to each congregation. At the Assembly of Andreaswalde, in Prussia, instituted in the year 1682, it was determined, that the ecclesiastical discipline in the celebration of divine worship should be regulated by the rule laid down in this Book.

19. A Dialogue concerning Piety. At the Synod of 1626, Stoinius was enjoined to write such a Dialogue, and the injunction was repeated in the year following, at which time he was required, in conjunction with Rupnovius, and the Racovian Brethren, to revise The Shorter Catechism.

(Vidend. Sandii B. A. pp. 121, 122. Bock, Hist. Ant. T. I. pp. 938—947. Ruari Epp. l. c) 

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Stegmann Peter, who was another brother of Joachim Stegmann, studied Medicine under the celebrated Daniel Sennert, at Wittenberg. He also attended Theological lectures, and was ordained as a Chaplain to the Swedish army at Riga ; after which, in 1630, he sustained the ministerial office at Marienburg, in West Prussia. He preached his farewell sermon to his congregation in that town, from 1 Cor. iii. 11—15, January 20^th, 1633 ; and it was printed in the course of the same year. After some time, he went into Poland, and was appointed an Elder among the Unitarians ; but he finally settled, as a medical practitioner, at Zehdenick, near Ruppin, in Brandenburg, and was living as late as the year 1665.

El. Sigism. Reinhart, who was his countryman and contemporary, says, that he believed in the Spirit of the Universe, and was deeply skilled in Chemistry and Alchymy. It is stated also, in the manuscript Synodical Acts, that he was admitted as a Minister at the Synod of Kissielin, in 1640, under the name of Peter Tribander; and his son was taken into the number of alumni, at the Assembly of Siedliski, in 1644, and distinguished himself above all his fellow-students by his diligence and good conduct.

Peter Stegmann published

1. A Farewell Sermon, from 1 Cor. iii. 11—15; 1633, 4to.; and

2. A Poem, dedicated to a certain Heroine, which was printed by Rungius at Berlin, in 1660.

Un poème dédicacé à une certaine heroïne, qui fut imprimé pr Rungius à Berlin, en 1660.

Some have also attributed to him a work bearing the following title. Kurze und einfaltige Untersuchung, obund warumb die Reformirte Evangelische Kirche, die also genannte Socinianer mit gutem Gewissen dulden, oder auch in ihre Gemeinschaft aufnehmen konne und solle. Those, who claim this as the production of Peter Stegmann, assign the year 1660, as the date of its composition: but Bock (H. A. T. I. P. i. p. 194) supposes Samuel Crellius to have been the author of it, and accordingly gives it a place among the works of that writer. 

(Vidend. Bock, Hist . Ant. T. I. pp. 194. 965, 966. Ruari, Epp. Cent. ii. N. 45.)

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Stegmann Laurence, brother of Joachim and Christopher Stegmann, was the last Rector of the College at Racow ; and was also Minister of the German Church in that town, at the time of the expulsion of the Socinians, in 1638. After that event he lay concealed in Poland, under the name of Tribander, (from , the Greek for Steg, a Path, and , a Man,) but did not altogether discontinue his ministerial duties. It is probable, however, that he went, for a short time, into Transylvania; for Ruarus, in a letter addressed to the Senate of Clausenburg, and dated June 4^th, 1638, says, that the uterine brother of Stegmann had then gone into Transylvania. (Cent. ii. No. 45.) In the year 1640, Laurence Stegmann was appointed Minister of the Congregation at Meseritz; and the Acts of the Synod state, that in 1641 he had gone abroad. On his return, he again took charge of the Congregation at Meseritz, but was not at all acceptable to them as a Minister ; and in 1655 they brought a formal accusation against him. He appears to have been the individual, named Stegmann,who visited the March of Brandenburg, in 1632 or 1633. This visit was undertaken by the advice and recommendation of a Polish Noble, of the name of Sack, to whom the Synod wrote a letter of thanks in 1633, for having supplied Stegmann with three hundred florins, to defray the expenses of his journey. He published nothing himself; but a letter of his, addressed to Martin Ruarus, April 7^th, 1637, relating to a Confession of Faith which he was intending to publish, is inserted in the Second Century of Ruarus's Epistles (No. 44). It is certain, that this Confession of Faith never saw the light ; and not improbable that the manuscript was destroyed, as Sandius makes no mention of it. That writer, however, notices

1. A Letter to Dobeslaiis Cieklinski, written April 19^th, Vol. in. P

1642, with an Elegy to the same on the Death of his Wife. MS.

2. Another Letter to John Woienski, M. D., written March 18^th, 1642. MS.

3. A Poem addressed to the youthful Noble, Stanislaus Lubieniecius. MS.; and

4. Other writings.

(Vidend. Sandii B. A. p. 134. Bock, Hist. Ant . T. I. pp. 963, 964. Anon. Epist. de Vit. And. Wissowatii, p. 230.)

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(Vidend. Sandii B. A. pp. 161,162.178. Bock, Hist. Ant. T. I. pp. 959—963. Epp. Remonstrantium, l. c. Vit . And. Wissowatii, Jun. p. 257.)

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