Stegmann Christopher, younger brother of Joachim Stegmann, was Minister of the Church at Logknitz, and Inspector of the neighbouring Churches. At first, as appears from the second of the following works attributed to him, he seemed inclined to Tritheism, rather than Socinianism ; but he afterwards adopted views that were strictly Unitarian, and became a member of the Socinian Church. He wrote

1. Dyas Philosophica ; Stettin, 1610 and 1631, 4to.

2. Hyperaspistes Dyadis Philosophical: on the Use of Philosophical Terms in the Mysteries of Faith ; and also on Substance andPerson, against Valentine Frommius ; Logknitz, 1632, 4to.

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Stegmann Christopher,  the younger, was the son of Joachim Stegmann, the elder, and brother of Joachim Stegmann, the younger. It has been thought, that he is the person sometimes mentioned in the Acts, under the name of Christian Stegmann. In 1640, he was supported out of the funds of the Church, with a view to his preparation for the ministry at Clausenburg, and to the pursuit of his theological studies in the house of Morscovius. In 1643, while an alumnus of the Socinian Church, he acted as an assistant in the School of Luclavice. In 1645, the children of Andrew Moscorovius were committed to his charge. In 1651, at the Assembly of Czarcow, he was advised to confine his attention exclusively to the study of Theology. In 1653, he was sent to Sluck, in the Palatinate of Novogrodek, to instruct the youth of that place. In 1655, at the Assembly of Raszcow, he was appointed colleague to his brother Joachim, who presided over the Church of Siedliski. In 1656, or 1657, he removed, with some of his hearers, into Silesia; took up his abode at Kreutzburg, under the protection of the Duke of Brieg; and made occasional preaching excursions into Poland. His name is not affixed to the letter of the Unitarian exiles, dated Kreutzburg, June 17^th, 1661, and inserted in the last Chapter of Lubieniecius's " History of the Reformation in Poland." From this circumstance, Bock infers, that he was either not living at that time, or had removed to some other place.

(Vidend. Bock, Hist. Ant . T. I. p. 966. Lubieniecii Hist. Ref. Polon. L. iii. C. xviii. p. 303.)

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Stegmann Joachim, the Elder, was a native of Brandenburg, and Minister of Fahrland, in the Middle Mark. From this situation he was removed, on account of his attachment to Unitarian principles. The Acts of the Synod of Racow, A. D. 1626, contain an account of a Conference held at Spandau, in the course of that year, between Joachim Stegmann, on the one part, and John Berg, Jerome Brunnemann, and Peter Vehr, on the other. It is also stated, in those Acts, that Ruarus was instructed to make inquiry into the case of Stegmann, and inform the Brethren at Racow, whether he was dismissed or not. Ruarus told him, that the whole Synod were anxious that he should obtain his dismissal ; and advised him, when he had obtained it, to go without loss of time to Racow. He went with Jonas Schlichtingius into Poland, and was appointed Minister of the Reformed Church of St. Peter, at Dantzic ; but there he was a second time deprived of the pastoral office, on account of his zeal for the diffusion of Socinianism. He then went, as he had been advised, to Racow, where he was appointed Rector of the Gymnasium. It is not true, as some have stated, that he was removed from his situation at Dantzic in 1631 ; for nothing is clearer, according to Bock, than that this happened before he was appointed to the Rectorship of the Gymnasium at Racow. Baumgarten is also in error, when he represents Stegmann as going first to Clausenburg, and undertaking the pastoral office there ; and afterwards returning to Racow, and being made Rector of the Gymnasium in that town. The very reverse of this is the fact. He went first to Racow, and the Synodical Acts place it beyond all doubt, that he was Rector of the Gymnasium there till 1630. In the year following Valentine Radecius died, and the Senate of Clausenburg wrote to the Synod of Racow, to announce that event, and to request that the Synod would recommend some suitable person, to succeed him in the office of Minister to the Saxon Unitarian Church in that city. The Synod, in compliance with this request, recommended Joachim Stegmann, who went into Transylvania about the Autumn of the year 1631, and undertook the pastoral charge of the Saxon Church, which had been temporarily supplied by Samuel Jarai. He died in 1633 ; and was succeeded by Adam Franck. He left two sons, Joachim and Christopher ; and had three brothers, Christopher, Laurence and Peter, of whom accounts will be given hereafter. His writings were as follow. 

1. The Controversy of the present Time about the Church. 1626, 4 to. This is mentioned by Sandius ; but Bock doubts whether it was printed.

2. On the Use of Reason in Matters of Religion. Germ. MS. This appears to have been written in the year 1629.

3. An Examination of the Theses of John Berg. MS. 1629. These were probably the Theses, which formed the subject of the Conference held at Spandau in 1626, and which are mentioned above.

4. A Refutation of the Refutation of the Catechism. MS. Frequent mention is made of this manuscript in the Synodical Acts. The commission to prepare it was given to Stegmann in the Synod of 1629. In 1630, he was again urged to finish, and print it ; and it was determined, that it should be committed to the press, even though a debt should be contracted by its publication. In 1633, after the author's death, it was resolved that Adam Franck, his successor in the pastoral charge of the Saxon Church at Clausenburg, should put the finishing stroke to it, and send it for revision to Racow ; and Franck was reminded of this by the Synod of 1635. At length, in 1655, after the lapse of twenty more years, the Brethren were charged by the Assembly at Raszcow, to make inquiries after it in Transylvania. But nothing more appears to have been heard of it. Bock thinks that it was written in reply to Baldwin's " Refutation of the Racovian Catechism." (Vide Art. 234.)

5. The German Version of the N. T., published at Racow in 1630, was the joint production of John Crellius and Joachim Stegmann. 

6. Two Books of Mathematical Institutions, in which the Rudiments of Arithmetic and Geometry are made clear for Beginners, and illustrated by Examples: written for the Use of the School at Racow by Command of the Governors. 1630, 8 vo.

7. A Letter, in which the Author explains his Sentiments concerning the Satisfaction of Christ. Nov. 7th, 1630. MS.

8. Von der Reformation oder Ernewerung der Gemeine Christi. Gedruckt im Jahr, 1632, 8vo. The place where this was printed is not mentioned in the title-page ; but it probably issued from some press in Germany, under the superintendence of Ruarus, who, writing to Grotius, A.D. 1633, says, "I take this opportunity of sending you a little work On the Reformation of the Church, which I promised you when I last saw you, and the author of which, who is a native of Brandenburg, lately died in Transylvania." (Ruari Epp. Cent. i. Ep. 31, p. 165.) It is divided into nineteen Chapters, and relates to the reformation and restoration of Christian Churches, according to the discipline and scheme of the Socinians. Sandius refers to a Latin translation of it, as existing in manuscript.

9. A Brief Inquiry, Whether, and in what Manner, those who are commonly called Evangelicals can fully and clearly refute the Papists, and particularly "The Judgment of Valerianus Magnus concerning the Rule of Faith of those who are not Catholics. Elutherop. Godf. Philalethius, 1633," 12mo. Valerianus Magnus was a Capuchin, and frequent mention is made of Stegmann's reply to his work, in the Manuscript Synodical Acts, in which it is entitled, "Refutatio Capucini." It was determined, however, at the Synod of 1633, that no allusion should be made to the Capuchins in the title-page ; and that some of the Chapters should either be corrected, or omitted. The celebrated John Biddle translated this work of Stegmann into English, and published it under the title of "Brevis Disquisitio: or a Brief Enquiry touching a better Way than is commonly made Use of, to refute Papists, and reduce Protestants to Certainty and Unity in Religion. London, 1653," small 8vo. The object of this Disquisition was to shew, that the Protestants, by adhering too strictly to the systems of individual reformers, had, in many instances, laid themselves under needless restraints, and deserted the principle upon which those eminent leaders of the Reformation had acted, in throwing off the yoke of Popery. Bayle says of this work, that it did more hurt than good, not because it was not well written, but because it tended to disparage the reputation of the first reformers ; broke in upon their several systems ; and, what was worse than all the rest, was manifestly the work of somebody tainted with the heresies of Socin and Arminius. To Biddle's translation a short address "To the Christian Reader" was prefixed, in which he laboured to defend that use of reason in matters of religion, which it was the principal design of the writer to inculcate. The work commences with an assertion of the principle, (Chap. 1,) that "He that will refute an Error, must neither be intangled in the same, nor reject the true grounds of Refutation." The Contents of the remaining Chapters are as follow. Ch. 2. Of Fathers and Doctors ; Ch. 3. Of the Holy Spirit ; Ch. 4. Of the true Opinion touching the Judge ; Ch. 5. Of Traditions; Ch. 6. Of Philosophical Principles ; Ch. 7. Of the true Opinion touching the Rule; Ch. 8. Whether the dead do properly live ; Ch. 9. Whether Christ in Heaven hath yet Flesh and Blood ; Ch. 10. Whether it be possible to obey the Precepts of Christ ; Ch. 11. Whether it be necessary to obey the Precepts of Christ ; Ch. 12. Conclusion. A translation of the "Brevis Disquisitio" is preserved in the Phenix. It incurred censure, as containing sundry Socinian and Pelagian tenets, and was ascribed to Mr. John Hales, of Eton. Dr. Toulmin has given a pretty full account of this little work in his "Review of the Life, Character and Writings of the Rev. John Biddle, M.A., London, 1791" (Sect, xi.); but has committed a strange error, in supposing that Clausenburg, the place of Stegmann's death, is "in Saxony," instead of Transylvania. (P. 103.) 

10. Joachimi Stegmanni Probe der einfaltigen Warnung fur der new Photinianischen oder Arianischen Lehr, von Johanne Botsacco, Th. D. des Gymnasii du Danzig Rectore. Rackaw, Seb. Sternacki, 1633, 8vo. The work of Botsaccus to which this is a reply, appears to have been an ill-digested compound, made up of extracts from the writings 6i others; and, if Stegmann's description of it is at all to be relied on, was undeserving of a serious refutation. Botsaccus defended himself in a work, entitled, "AntiStegmannus, d. i. wahrhaftige Gegenprobe, der falschen Prob Joachimi Stegmanns," u. s. f. 1635, 8vo.

11. Kennzeichen der falschen Lehrer, u. s. f. 1637, 8vo. This work appears to have been reprinted in 1680, and has been attributed to Christopher Ostorod and Ernest Sohner, but erroneously as regards both. (Vide Bock, Hist. Ant. T. I. P. ii. pp. 706, 707.)

12. Two Books concerning the Judge and Rule of Controversies of Faith. Eleutherop. Godf. Philaleth. 1644, 12mo. It was intended that one of these Books should treat of the Judge of Controversies, and the other of the Rule. But the author's death prevented him from finishing the second. Sandius mentions a Dutch version, which appeared in 1668, 8 vo.; and adds, that the same treatise exists, in a fuller form, in manuscript.

13. An Outline of Christian Theology, in Two Books. MS. Samuel Crellius doubted whether this was written by Joachim Stegmann, or some other Unitarian.

14. On Ecclesiastical Discipline. MS. 

15. On the principal Controversies in the Christian Religion. MS.

16. Analecta Mathematica. MS.

17. Logica. MS.

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Statorius Peter, (Lat. Stoinius, Polon. Stoienski,) the third of that name, was the son of P. Statorius, Jun., and brother of John. He entered as a student at Altorf with his brother Christopher, about the time that Socinianism began to obtain a footing there. In the year 1609, at the Synod of Lublin, he was sent as an assistant to Andrew Lubieniecius, Pastor of the Church at Hoyszcze ; and in the year following was ordained, and appointed Minister of the Church at Czerniechow, in Volhynia. On the 27^th of September, 1616, he and John Lunkwitz were commissioned, by the Church of Racow, to go to Altorf, and request that the Unitarian students, who had been unwarrantably detained there as prisoners, might be set at liberty: but they arrived too late, for the young men had been already sent home to their friends, though "on conditions" which Smalcius pronounces "most unjust." (Apud Zeltn. p. 1206.) In 1642, Peter Statorius was still officiating as Minister of the Church at Czerniechow, and an assistant was granted to him ; but in 1649, at the Assembly of Raszcow, he was directed to take charge of the congregation at Babieniew, in Volhynia.

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Statorius Peter ,  (Polon. Stoienski, or Stoinski,) junior, was born about the year 1565. He was the son of Peter Statorius, of Thionville, and married the daughter of Gregory Pauli. In 1588, at the early age of twenty-two, he was appointed Pastor of the Church at Luclavice ; and after residing there for some time was stationed at Racow, where he soon became very popular. Though much younger than Faust Socin, he is known to have been, for many years, the companion of that illustrious man's life and labours. Nor did he long survive his friend ; for Socin's death took place March 3rd, 1604, and Statorius, who delivered a funeral oration for him, died May 9th, 1605, before he had completed the fortieth year of his age. Smalcius records, in his Diary, that Christopher Brockayus, Rector of the School, or College, at Racow, died on the 15th of the same month ; that they were interred on the same day ; and that the funeral service for both was conducted by himself.

Many writers, among whom is Calovius, Professor of Divinity in the University of Rostock, have confounded the younger with the elder Peter Statorius. This error was pointed out to Calovius himself by Ruarus, in the forty-seventh of his First Century of Epistles.

The subject of the present article was engaged in various controversies, and is styled, by the anonymous author of the "Life of Andrew Wissowatius," appended, with some other small pieces, to Sandius's "Bibliotheca Antitrinitariorum," (p. 228,) "strenuus ille veritatis, (cui et in medio Turcarum, in ipsa Byzantina arce, haud veritus est praebere testimonium,) propugnator propagatorque." In this description there may be some slight exaggeration, as Statorius went to Turkey in the suite of the Polish Ambassador : but still it was thought, by his friends, that he incurred no small degree of danger, during his residence at the Porte. Of this, ample testimony is afforded by the following extract from a letter, addressed by Faust Socin to John Volkelius, Nov. 16th, 1596. "We are all in great anxiety at the absence of our Statorius. Would that he were safe among us again! For there are flying rumours of the death of Ostrowski, the King's Ambassador to the Turk, in whose train he went out. But we hope these rumours are false. I cease not to entreat God, that he would console us by the return of both to their friends." The reports, to which Socin alludes, proved unfounded ; for both the Ambassador and Statorius returned in safety, as Socin, with great delight, announces in another letter to the same correspondent, written March 8th, 1597.

How dear to Socin Statorius was after this, appears from his own correspondence ; and particularly from a letter, which he addressed to Christopher Ostorod, Feb. 17th, 1602, and from another addressed to Valentine Radecius, Nov. 23rd, 1603, a few months before his own death. The anonymous author of the "Life of Andrew Wissowatius," already referred to, describes Statorius as "the mouth-piece, and inseparable companion" of Socin (Ibid.) ; and Francis Cheynell, speaking of Socin, says, "he was so wise as to strike in with the Nobles, and the Courtiers, with the most youthfull and sharp-witted Pastors, and not only with subtile disputants, but smooth Popular Oratours, men more able to corrupt the people, witnesse Peter Steinius, or Statorius, by whose unhappy eloquence the sublimest subtilties of Socin which transcended vulgar capacities, were so explained and smoothed in a popular, but plausible way, that the most refined notions were made familiar to the common people."

Statorius was associated with Socin, in preparing for publication a Catechism, intended to exhibit a summary view of the doctrinal sentiments of the Polish Socinians ; but they were both arrested by the hand of death in the midst of their labours, and the work was transferred to Valentine Smalcius and Jerome Moscorovius, who, with the assistance, real or nominal, of John Volkelius, succeeded in bringing it to a state of completion. Smalcius alludes to this circumstance in his Diary, under April 25th, 1605. On that day, as he informs us, he himself, Statorius, Moscorovius and Volkelius, began to compose a Catechism; but the very next entry in his Diary is a record of the death of Statorius, which took place within fourteen days of the above date.

The following are the works of Statorius.

1. A Conference or Disputation held at Luclavice with Farnovius in 1591, on the Existence of Christ the Lord before his Mother. This Conference was in Polish ; and we are told, by Daniel Clementinus, who quotes from it, that Statorius interpreted John viii. 58 in the following manner. "Before Abraham shall be that, which the name Abraham denotes, namely, the father of many believing nations, I, Jesus, am already the Christ."

2. A Disputation held during two days, at Lublin, in 1592, with Adrian Radziminski, and other Jesuits, in their own Church, and in the Presence of the Judges of the Supreme Tribunal of the Kingdom of Poland. This Disputation was also in Polish ; but another account of it was published by the Jesuitical party.

3. A Confession delivered at the Synod of Lublin, in1593. Sandius places this in his list of Anonymous Writings (B. A. p. 174) ; but Bock claims it f or Statorius. (Hist. Ant. T. I. P. ii. p. 924.)

4. A Conference with Farnovius and Wisnovius, on the Existence of Christ the Lord before his Mother, held in 1593. MS. Polon.

5. A Disputation held on the 12th of Dec, 1593, with John Petricius.

6. A Translation of Faust Socin's "Reply to "Wujek" into Polish. 1592, 4to. A second edition in 8vo. appeared in 1593.

7. A Defence of F. Socin "On the Nature and Mode of our Salvation," drawn up in reply to a work of Gregory Zarnovecius, entitled, "Apocatastasis." Polon. This Defence was held in high estimation by the Socinians, as may be inferred from the fact, that at the Assembly of Czarcow in 1654, Ciachovius was requested to render it into Latin.

8. An Exhortation to Evangelical Ministers on a proposed Union with recently baptized Ministers, &c. Polon.

9. Reply to a Book of Martin Smiglecius, in which he has endeavoured to prove the eternal Deity of Jesus Christ ; and for this Purpose has heaped together several monstrous Arguments. Polon. This Reply probably appeared in 1595 or 1596.

10. A Polish Version of F. Socin's Proof, that Evangelical Persons, studious of perfect Piety, ought to join the recently baptized, &c. 1600, 4to.

11. Funeral Oration on the Death of F. Socin, in the year 1604. Polon. et Lat. MS.

12. A Pasquinade. 1610. Polon.

13. Sermons on various Passages of Scripture ; particularly on a large Part of John's Gospel. Polon. MS.

 (Vidend. Sandii B. A. pp. 92,93. Bock, Hist. Ant. T. I. pp. 922— 938. Smalcii Diarium, A. D. 1605. Bibl. Fratr. Polon. T. I. pp. 451. 492. Epistola de Vita A. Wissowatii, 1. c. Ruari Epistolae, Cent. i. N. 47. ChcyneWs Rise, Growth and Danger of Socinianisme,.Chap. ii. p. 23.)

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Stano Samuel was probably a son, or relation, of Francis Stano. In 1684, at the Assembly or Synod of Rutow, in Prussia, he was admitted, on probation, a candidate for the ministry; and in 1687, his consecration to the ministerial office, being requested by the Church in Prussia, was granted by the Synod, held that year at Zullichau. He presided for many years over the Prussian Unitarian Church on the borders of Poland.

(Vidend. Bock, Hist . Ant. T. I. p. 910. Hist. Socin. Pruss. § xix. p. 86.)

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Stano Francis  was sent as a delegate into Transylvania, with Tobias Iwanicius, in accordance with a resolution of the Assembly of Kreutzburg, A.D. 1663, to make arrangements for a permanent settlement of a body of Polish exiles in that country.

(Vidend. Bock, Hist . Ant . T. I. p. 910.)

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Squarcialupus Marcellus , (Italien, Squarcialupo,) was a native of Piombino, and obtained great celebrity by his singular erudition in the studies connected with the medical profession. He was for a time the companion of Blandrata and Faust Socin ; and was one of the refugees, who, in the sixteenth century, left Italy on account of their religion. He first joined the Reformed Church at Basle ; but afterwards went into Transylvania, under the auspices of Blandrata, obtained a pension from the reigning Prince, and avowed himself an Antitrinitarian. Notwithstanding his eminent attainments, he was a man of choleric temper. Of this he gave ample proof in his controversy with Simon Simonius ; and in a peevish letter, which he addressed to Faust Socin, Sept. 15th, 1581, written in the capital of Transylvania, and printed at the head of that eminent man's correspondence. The object of this letter was to dissuade Socin from entering into any controversies, but such as were absolutely necessary for the interests of the Church ; and to urge upon him the desirableness of being less hasty in publishing what he wrote. He blames Socin in particular for his book against James Palaeologus, which, though published anonymously, was known to be his ; and from the strain of his letter, it is evident, that he deprecated the continuance of the dispute concerning the Invocation of Christ. This letter excited the displeasure of Blandrata ; and Alciati also complained of the bitter spirit in which it was written. Socin replied to it, Nov. 20th of the same year; and defended himself at so much length, that Bock says, his answer was more properly a treatise than an epistle. Dr. Toulmin refers to this answer as an evidence of the writer's patience of reproof ; and the spirit of it certainly affords an admirable contrast to the querulous tone of Squarcialupus's letter, which gave occasion to it. Little is known of the subsequent part of Squarcialupus's history ; and of the time, or circumstances of his death.

Bitter as are the charges, which he brings against Simonius, on account of the fickleness of his opinions, this was a fault, from which he was himself by no means free. At one time he seems to have contemplated a return into the bosom of the Catholic Church ; but whether he left the Antitrinitarian party or not, does not appear. Godfrey Schwartz gives to his controversy with Simonius the name, " Scripta amoebea Squarcialupi et Simonii." The fifth and last pamphlet of the series, written by Squarcialupus, contained a severe attack upon the professions of Simonius, with regard to religion ; and was entitled, "Simonis Simonii Lucensis, primum Romani, tum Calviniani, deinde Lutherani, denuo Romani, semper autem Athei, summa Religio: Authore D. M. S. P. Cracoviae, Typis Alexii Rodecii, 1588," 4to. This pamphlet is now of great rarity, having been rigidly suppressed.

Squarcialupus was an intimate friend of Dudithius, whom he visited in Poland ; and to whom he addressed a learned treatise, in the form of a letter, "On Comets in general, and particularly on that which was seen in the Year 1577." In this treatise he inveighed against the absurd notions of the astrologers respecting these bodies ; discussed the nature, causes and effects of comets ; exposed the opinion of those, who regarded them in any other light than as mere physical phenomena ; and contended, that their nature was unknown at the time at which he wrote. Dudithius sent this little work to his friend, Thomas Erastus, accompanied by a letter, in which he says, that nothing has ever been written on the subject more learned, more accurate, or more elegant, either by the ancients or moderns.

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Spangenberg Everhard  was a Preacher in the Reformed Church at Antwerp. He was born about the year 1550, and had doubts respecting the Trinity while yet a youth. At first he embraced and defended Arianism ; but he afterwards joined the Socinian party ; and as his change of opinion rendered it necessary for him to leave his country, he went into Poland and Transylvania. When this happened cannot be precisely determined ; but it is certain, from a letter of Faust Socin, addressed to him March 14th, 1593, that he was then settled in the capital of Transylvania, and that he had previously been at Cracow, and returned to his native country. He was still at Clausenburg in the autumn of 1596 ; but whether in any public capacity or not, is altogether uncertain.

He held some peculiar notions about the speedy restoration of all things ; and seems to have been anxious to interest Socin in his speculations on that subject. But Socin, with characteristic prudence and good sense, says in reply, that he does not possess sufficient skill in such prophetic questions to be able to instruct others, and has always been of opinion, that it is not necessary for a Christian man to inquire diligently, within how many years, and much less in what year, or even whether early or late, the predictions contained in Scripture ought to be fulfilled. He adds, that he shall be glad to learn, either from his correspondent or others, anything relating to Christian duty ; and that it forms, in his opinion, no part of the duty of a Christian to know, whether the restoration of all things will take place at an early, or a remote period ; and that all which we have to do with it, as followers of Christ, is to be prepared for it, whenever it may come.

About the year 1597, Spangenberg returned from Transylvania into Poland, and settled at Rakow, where he probably spent the remainder of his life.

In 1598, he sent another of his prophetic interpretations, on the two beasts in the Apocalypse, to Socin, who, at the request of the Brethren, wrote some remarks upon it. But not content with this, he troubled Socin again, who, on the 11th of August, 1601, wrote him a long reply, in which he endeavoured to shew the fallacy of his interpretations ; and to convince him, that such speculations were mere solemn trifling. Spangenberg, who does not appear to have been ever made sensible of his errors on this subject, continued to live at Rakow many years after this ; and dragged on his existence in a state of the most abject poverty, till death put a period to his sufferings, on the 30th of August, 1620. There is a simple record of his death in Smalcius's Diary, unaccompanied by any other remark, than that he lived till he had attained the age of sixty-nine. From the heads of a letter in German, addressed to a Polish Unitarian lady, the autograph of which Sandius saw in Holland, in the year 1682, it appears that Spangenberg was excommunicated by the Polish Brethren ; but the charge exhibited against him is not specified. The date of this letter was May 18th, 1610 ; and the contents were said to be as follow. 1. His own confession, and that of the Polish Brethren, on the humanity and divinity of Christ, and on his sacerdotal and royal office. 2. His confession concerning the excellence of Christ, when he shall have delivered up the kingdom to God his Father. 3. Reasons why he was excommunicated by the Polish Brethren, with his apology. 4. Who his accusers were. 5. On the matter of his excommunication. 6. A brief account of a paper, which he drew up twelve years before the writing of this letter, containing some "Assertions concerning the Church of Rome," and the time in which we live. 7. His lamentation over the miserable state of the Church of the Polish Brethren.

In addition to the writings incidentally mentioned above, Spangenberg left behind him,

1. Theses concerning the Destruction of the Church of Rome, and

2. A Paper containing an account of Erasmus Johanis.

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