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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