Wightman Edward was connected with the hamlet of Wykin, and appears, from Burton's "History of Leicestershire," to have resided there, before his apprehension on a charge of heresy at Burton-upon-Trent. Gerard Croese describes him as belonging to the "town" of Burton ; but in the King's letter, under the privy seal, as well as in the warrant for his execution, he is called "Edward Wightman, of the parish of Burton-upon-Trent, in the diocess of Coventry and Lichfield."

In the year 1651, a work was published in London, entitled, "The Narrative History of King James, for the first Fourteen Years, in Four Parts." The fourth Part purports to contain "A True Relation of the Commissions and Warrants for the Condemnation and Burning of Bartholomew Legatt and Thomas Withman," — an evident mistake for Edward Wightman. Gerard Croese errs, also, in calling him "JR. Wightman;" for in all the documents connected with his trial and execution, as well as in Fuller's "Church History," he is uniformly designated " Edward Wightman."

"The Narrative History" above alluded to is without any author's name ; but the documents adduced sufficiently attest the accuracy of the facts recorded. Locke, writing to his correspondent, Limborch, tells him, that, after briefly alluding to the circumstances attending the trial and condemnation of Bartholomew Legate, and his being delivered over to the secular arm, and finally committed to the flames, and burnt in West Smithfield, the anonymous author goes on to say, that Edward Wightman underwent the same punishment in the city of Lichfield, in the year 1611, after being condemned by the Bishop of Coventry and Lichfield, for holding certain heretical opinions. In the same letter, Locke gives his correspondent a list of the opinions, for holding which Wightman suffered; and Fuller, in his Church History, after stating, that " Edward Wightman, of Burton-upon-Trent, convicted before Richard Neile, Bishop of Coventry and Lichfield, was burned at Lichfield for far worse opinions (if worse might be) than Legate maintained," proceeds, in his usual quaint style, as follows. "Mary Magdalene indeed was possessed with seven devils, but ten several heresies were laid to Wightman's charge ; namely, those of Ebion, Cerinthus, Valentinian, Arrius, Macedonius, Simon Magus, Manes, Manichaeus, Photinus, and of the Anabaptists." From this enumeration, which is taken from the warrant for his execution, it is evident, that Wightman was charged with holding opinions, some of which were irreconcilably opposed to each other. "This list," says the Rev. Theophilus Lindsey, "of no less than ten heresies, for which this person was condemned to so shocking a death, is very formidable, and deserves to be examined. Ebion, or the Ebionites, Arius and Photinus, severally held opinions concerning Christ, incompatible with each other ; therefore Wightman could but be charged with one of the three. Manes and Manichaeus, are names of one and the same person or sect. Of Simon Magus, Origen tells us expressly, (Contr. Cels. L. vi. p. 272,) that he was a total unbeliever, setting himself up, and being set up by his followers, as a rival to Christ. Here then are four of these heresies struck off the list." Mr. Lindsey might have added, that Ecclesiastical History affords no traces of the existence of any such heretic as "Valentinian," although there were three Roman Emperors of that name; and that the heresiarch intended was Valentinus, the founder of a sect, called, after his own name, Valentinians. This multiplication of heresies, therefore, was a mere artifice, for the purpose of covering the cruelty of the act, by a show of justice ; but it exhibits, at the same time, marks of the grossest, and most unpardonable ignorance.

What Limborch says, in reply to Locke, will be found to be much to the purpose, in this connexion. "I thank you for the labour which you have undertaken at my request. I am glad to have learnt from your letter, what, in the judgment of the Bishops of that period, were the horrid crimes, which could be expiated only by the cruel punishment of burning alive. I see that sometimes one and the same doctrine is expressed in different words ; and in such a manner, that what might have been comprehended in one article, is spun out into many, doubtless that the being charged with a number of heresies might serve as a pretext for so cruel a punishment. I should prefer reading the men's doctrines expressed in their own words; I should thus be certain, that I was not reading the inferences of others, but their own doctrines, and that too, not clothed in obnoxious terms, and perhaps distorted, so as to give a different sense, but openly and candidly enunciated in the very words of the persons themselves, and containing nothing but that, which each of the accused acknowledged as his own."

Mr. Lindsey regretted, that he was not fortunate enough to meet with a copy of the anonymous work mentioned above. (Hist. View of the State of the Unitarian Doctrine, Chap. iv. Sect. i. p. 274.) But the Rev. B. Mardon, to whom the literary world is already indebted for many occasional contributions to the history of Unitarians and Unitarianism, and from whom other important disclosures of a similar nature may be expected in due time, has made known so much of this work as relates to our present subject, in a valuable article on the "Burning of Edward Wightman," inserted in "The Christian Reformer" for the year 1844 (pp. 100—103). The Commission and Warrant for the execution of Wightman, which Mr. Mardon subjoined to that article, the reader will find transferred to the Appendix of the present work, No. ix.

Well might Gilbert Clerke, a learned Unitarian writer, who flourished towards the close of the seventeenth century, ask,—"Reader, if thou art a Christian, what dost I thou think that Christ will say in the day of judgment to those, who not only revile, but cruelly persecute his followers under the name of Pneumatomachi" (those who fight against the Spirit,—a name anciently given to the Macedonians, and sometimes applied, by the contemporaries of Gilbert Clerke, to those who denied the personality of the Holy Spirit): "nay, who burnt alive a certain martyr, (Whitman,) at Lichfield, because he denied the Supreme Godhead of the Holy Ghost, and his coequality with the Father ?"

Webberley John , Fellow of Lincoln College, Oxford, was the son of Thomas Webberley, of East Kirbey, in Lincolnshire. He took his degree of B. D., Jan. 30th, 1640; and even then had the reputation of being a thorough Socinian. He translated into English several Socinian books, some of which he published without his name; but what they were does not appear. Like Lord Falkland and Chillingworth, he was a strenuous advocate of the royal cause, after the breaking out of the Civil War. In the year 1648, he suffered much for his loyalty, first by imprisonment, and afterwards by expulsion from the University. Wood, who mentions these things in his "Fasti Oxonienses," (II. 901,) refers to L. i. p. 405 of the Latin Version of his own " History and Antiquities of the University of Oxford." In that work, Wood writes as follows. "1648, April 17, Monday. The visiters commanded a mad woman to be whipt for calling them roundheads and rebels (Rebelles et Capite rotundos). Mr. Thomas Smith, also of Magdall. Coll. and Mr. Webberley, of Lincoln, were committed to Bridewell for speaking boldly to, and uttering rash words against them; and especially for that Webberley did presume to take his commons in the Hall, after they had suspended him from his office of Sub-rector and the emoluments of his place." Dr. Walker, a Churchman of the school of Sacheverell, and worthy of the highest form, has mentioned Mr. Webberley, in his "Sufferings of the Clergy." He has all his information from Wood, adding, "I should have been glad to omit him, because he was esteemed by all a high-flown Socinian, and had translated several books of that kind into English, some of which he published without his name, and had others of them lying by him in his study, which the visiters seized: So that his expulsion wanted nothing but a lawful authority, to make it a most commendable act." (Attempt, &c. 1714, Pt. ii. p. 121.)

Cheynell, in the Dedication of his "Rise, Progress and Danger of Socinianisme" to "Lord Say and Seale," after complimenting his Lordship on his government of Oxford, which the Parliament had committed to his charge, proceeds to the following vindication of his own conduct, in an early seizure of Mr. Webberley's papers. "When I was commanded by speciall warrant to attend your Honour, (deputed by both Houses of Parliament for the service of the King and Parliament to settle peace and truth in the University of Oxford, and to reduce the said University to its ancient order, right Discipline, and to restore it to its former priviledges and liberties) there was notice given of a pestilent book very prejudiciall both to truth and peace, and upon search made, the book was found in the chamber of Mr. Webberley, who had translated this Socinian Master-peece into English for his own private use, as he pretended; to which vain excuse I replyed that I made no question but he understood the book in Latine, and therefore had he intended it only for his own private use, he might have saved the paines of translating it. Besides the Frontispiece of the book under Mr. Webberlies own hand did testify to his face that it was translated into English for the benefit of the Nation. Moreover there was an Epistle to the Reader prefixed before the booke (I never heard of any man yet that wrote an Epistle to himselfe); and therefore sure he intended to print it. Finally, he submits all to the consideration of these times of Reformation, and the Reformers have thought fit that it should be answered and published. I desired at the first Intimation to decline the service, because it were better to confute Socinianisme in Latine; but I have since considered that —1. The opinions of Abailardus, Servetus, Socinus, are already published in English in a book entitled Mr. Wottons Defence against Mr. Walker, and therefore if this Treatise had been suppressed, their opinions would not be unknown, for they are already divulged. 2. The opinions being published in English without a confutation, it is very requisite that there should be some Refutation of the errours published also, for it is not fit that a bedlam should goe abroad without a Keeper. 3. If there be but just suspition of a Designe to introduce damnable heresies, it is requisite that the grounds of suspition should be manifested, especially if it be such a pestilent heresy as Socinianisme is (which corrupts the very vitalls of Church and State) it is fit the heresy should be early discovered lest both Church and State be ruined by it. 4. The Parliament is much blamed for imprisoning the Translatour without cause: and it is much wondered at that his Chamber should be searched by officers: now the cause of both will appear. The Translatour and his work were so famous that there was notice given of his good service intended to this Nation, upon notice given there was a search made, now upon search made the book being found, and the Translatour apprehended, the Parliament is rather guilty of his release than of his Imprisonment. 5. The Translatour cannot complain of the publishing of it, because (as hath been shewn) he himself intended to publish it, he submits all to these times of Reformation, and so doe I, let the Reformers judge. This book belongs to your Honour, because it is but a Prodromus, or Fore-runner to make way for a full answer to Master Webberley Translation, and therefore I present it to you, not only because Master Webberley book was seised on by your Lordships warrant; but because I know your Honour hath ever patronized the true Protestant Religion." (The Epistle Dedicatory.) At the conclusion of Chapter iv., in which Mr. Cheynell discusses the question, "Whether England hath been, or still is in danger to be farther infected with Socinianisme," he returns to Mr. Webberley. "Of all that I have met with, none comes neer Mr. Webberley, a Batchelor of Divinity, and fellow of Lincolne Colledge, who hath translated a Socinian book into English, for the benefit of this Nation, and prepared it for the presse. Now they think they may own the businesse, they dare appear in their proper colours, and blaspheme Christ in plaine English. But because some parts of Socinianisme strike directly at the superstition of Rome, so highly extolled in our dayes, and at the pompe of the Clergy, which must be maintained by the sword (for what care they though England swimme in blood, so they swimme in wealth and pleasure?) therefore Mr. Webberley tells us very honestly, that Socinianisme was to be corrected and chastised with respect to the nature of our climate; What need I adde more?" (Pp. 46, 47.)

To the real honour of Socinianism, but to its disgrace in the eyes of this self-complacent Divine, one of the tenets held by some of its most strenuous advocates was the unlawfulness of war; and he rallies Mr. Webberley upon this point, insinuating that he "may be so farre irrational! as to be of the Councell of warre, which no strict Socinian would allow." (P. 47.)

(Vidend. Wood, Fasti Oxon. l. c. Hist . et Antiq. Univ. Oxon. l. c. WaOter't Attempt, l. c. CheyneWi Rise, Progress and Danger of Socinianism, l. c Mon. Rep. Vol. X. (1815) pp. 82, 83. 498, 499; Vol. Xn. (1817) pp. 594, 595.)

Vortius William Henry,  or (Vorts), was the son of Conrad Vorstius, (vide Art. 151,) and Pastor of a Church of Remonstrants at Warmond. He is incidentally mentioned by Bock, (Hist. Ant. T. I. p. 1003,) who promises a fuller account of him and his father, in his contemplated "History of Dutch Socinianism." Sandius includes him in his list of Antitrinitarian authors; but enters into no particulars of his personal history. He devoted his attention chiefly to the study of the Hebrew and Chaldee languages, as the following enumeration of his works will testify.

1. A Dissertation on the Word of God, [de Verbo vel Sermone Dei,] of which very frequent Mention is made in the Chaldee Paraphrasts, Jonathan and Onkelos, and the Jerusalem Targum. Irenopolis, 1643, 8vo. In this Dissertation, which extends over 63 pages, the author labours to shew, that the ancient Jews did not believe in the eternal divinity of their Messiah, although he admits that they supposed him to have had his beginning before this world. He also endeavours to prove, that the meaning of the word , in the Proem of John's Gospel, is not that which the orthodox deduce from the Targumists; and with this view explains, on Unitarian principles, various expressions in the Old Testament, which are usually alleged in proof of the doctrine of the Trinity. A Dutch translation of this Dissertation appeared in 1649, 4to.

2. Maimonides " On the Foundations of the Law," translated and illustrated with Notes. Amst., 1638, 4to.

3. The Chronology, Sacred and Profane, of Rabbi David Ganz; and the Pirke of Rabbi Elieser. Leyden, 1644, 4to.

4. Bayle was of opinion, that a work, entitled, "Bilibra

Veritatis," printed in the year 1700, was written by W. H. Vorstius.

(Vidend. Sandii B. A. p. 143. Bayle, Diet. Hist, et Crit . Art. (Guillaume H.) Vobstius. Bock, Hist. Ant. T. I. pp. 796, 797, et l. c. Wolfii Bibl. Hebr. Vol. I. pp. 173. 294. 840.)

Le Roux Didier - Unitariens - © Since 2006 -  All rights reserved " No reproduction, even partial, other than those planned in the article L 122-5 of the code of the intellectual property, can be made by this site without the express authorization of the author ".

Vorstius Conrad,  (or Vorst,) was born at Cologne, on the 19th of July, 1569. His grandfather was Councillor to the Elector ; and Diedrick Vorst, his father, was a Dier. Conrad Vorstius was sent, in 1578, to Bedberdyk, in the county of Reifferscheid, where he learned Latin and Greek for five years. From this place he was removed to Dusseldorf, where he studied the Philosophy of Ramus ; and in the year 1586, to Aix-la-Chapelle, where he applied himself to that of Aristotle. Returning to Cologne, he went through a course of Philosophy in the College of St. Lawrence. He refused the degree of Master of Arts, being unwilling to subscribe the Canons of the Council of Trent. John Badius, one of the persecuted Ministers of Cologne, advised him to study Divinity, which he did at Herborn, under Piscator, for about three years ; and at Heidelberg for the space of four years, where he took the degree of Doctor of Theology, in July, 1594. He afterwards travelled into Upper Germany, Switzerland and France ; and in all those countries, he obtained the esteem of the most eminent Divines, and other learned men. In the year 1595, he presided at a theological disputation in the University of Basle, for the Professor Grynaeus ; and read lectures in the Academy of Geneva, at the desire of Theodore Beza.

He had been distinguished at College for his diligence and irreproachable conduct; and in 1596, he published a collection of Theses, which were thought to exhibit a tendency towards Socinianism: but this operated so little to his disadvantage, that, in 1605, he was appointed Professor of Theology in the Gymnasium at Steinfurt. Suspicions, however, at length attached to him ; and he found himself under the necessity of making a confession of his faith at Heidelberg. This was accepted, and he met with no further molestation during his residence at Steinfurt.

In 1610, he was nominated to succeed Arminius, in the University of Leyden; and though he was beloved and honoured at Steinfurt, and foresaw, from the state of parties at Leyden, that he would have to encounter much opposition there, he was tempted to accept the appointment, as it has been said, by the reputation which he expected to acquire, as the leader of a party, that had been greatly weakened by the death of Arminius. He had the reputation of a pious man, and a lover of peace and moderation ; and some eminent Divines among the Reformed, particularly Abraham Scultetus, approved of his appointment, while others strenuously opposed it. Their opposition, however, arose principally from his ascribing too great an authority, as they thought, to the Magistrate, in Ecclesiastical matters ; and from a suspicion, that he would favour the Remonstrant party. He had published his treatise "De Deo" in 1610 ; and some passages in this treatise were thought to favour the doctrine of Arminius ; some to lead to Socinianism ; and some, to have an ulterior tendency.

Before he left Steinfurt, he had two Conferences with Peter Plancius, Minister of Amsterdam, who had inveighed against him in his sermons, as an innovator, and a favourer of the opinions of Arius, Paul of Samosata, and others. These Conferences took place in the presence of the Burgomasters ; and when Vorstius shewed, that Calvin and Mercier had understood several passages of Scripture as he himself did, Plancius was reduced to silence upon that article, and some others. This pugnacious Divine, however, delivered a long discourse, to shew how necessary it was to believe the doctrine of the Trinity ; and asked Vorstius, whether he was orthodox upon that point. Vorstius demanded satisfaction for the insult which he had received ; M. Hooft, one of the Burgomasters, took his part ; and he returned to Steinfurt, with letters from the Committee of the States for the Count of that name, who was requested to grant him leave to settle in Holland.

James the First, King of England, in 1611, caused Vorstius's treatise "De Deo " to be burnt at St. Paul's Cross, and in both Universities ; and made heavy complaints to the States, on account of their tolerating the author. He also wrote a "Confutation of Vorstius," of which Fuller, the Church Historian, speaks in the following adulatory terms. "Once I intended to present the Reader with a Brief of His Majesties Declaration, till deterred with this Consideration, that although great Masses of Lead, Tinne, and meaner Metals, may by the extraction of Chymists be epitomized and abridged into a Smaller quantity of Silver, yet what is altogether Gold already, cannot without extraordinary damage, be reduced into a Smaller Proportion. And seeing each word in His Majesties Declaration is so pure and pretious, that it cannot be lessened without losse, we remit the Reader to the same in his Majesties Works."

Being favoured with an audience of the States, most of the members of that assembly were satisfied with the answers which Vorstius made to the accusations of his adversaries. Many thought that his vindication of himself was quite satisfactory ; and that he ought to be allowed to take possession of his Professorship. Others, who still had doubts upon the subject, recommended that he should be dismissed with an advantageous testimonial. At last the States thought fit to send his Apology, which was couched in the most respectful terms, to the King of Great Britain. They ordered him to answer, in a printed book, all that had been published against him. They allowed him a whole year, for the purpose of preparing that Answer, in the town of Gouda ; and urged him to examine his works, and acknowledge any errors which he might perceive in them. His first defence of himself was entitled, "Conr. Vorstii S. Theol. D. Brevis Refutatio Speciminis, a Leowardiensibus Ecclesiastis adversum ipsum editi. Lugd. Bat. 1612," 4to. This was followed by his "Prodromus Plenioris Responsi, suo Tempore cum Deo secuturi, ad Declarationem D. Sibrandi Lubberti, et iteratam Ministrorum Leowardiensium Cautionem, aliaque plura id genus aliorum Eristica scripta, recenter in Lucem adversus ipsum emissa;" and then by the "Responsum Plenius" itself. Lugd. Bat. 1612, 4to.

Uitenbogaerdt, who had promoted his appointment to the Professorial chair at Leyden, wrote to him a short time afterwards in these terms. "The University, the Church, the Curators, and the States expect a Christian Professor, not an Ostorodian." (Epp. Remonstrant, p. 275.)

Fuller says, "This Vorstius had both written and received severall Letters from certain Samosatenian Hereticks, in Poland, or thereabouts ; and it hapned that he had handled Pitch so long, that at last it stuck to his Fingers, and he became infected therewith." Sandius hesitated, however, for a while, whether he should include him in his list of Antitrinitarian writers. At last his scruples were removed, when he read a Confession of Faith, signed with Vorstius's own hand, near the close of his life, in which he explicitly declared his sentiments, respecting God the Father, and Jesus Christ. But of this more hereafter.

At the hundred and forty-ninth Session of the Synod of Dort, May 2nd, 1619, the Commissioners recommended to the assembly, to examine the writings of Vorstius. Being informed that they were about to judge him in his absence, he addressed to them a long letter in Latin, in which he endeavoured to justify himself. After the reading of this letter, several passages were produced, which the Dutch Professors had extracted from his writings ; but his friends had neither courage, nor interest enough to prevent his condemnation, and it does not appear that any member of the assembly spoke on his behalf. On the day following the English deputies read similar extracts from his works ; and demanded that his book "De Deo" should be burnt in a solemn manner. The other Divines declared that he ought to be deprived of his Professorship ; and in reference to an offer which he had made to write against the Socinians, the assembly said,—Non tali auxilio, nec defensoribus istis Tempus eget. Virg. En. ii. 521.

At the next sitting, May 4th, the first draught of the sentence to be passed upon him and his doctrine was read ; and at another sitting, on the same day, it was approved by the assembly, and adopted with some amendments. It set forth, That Conrad Vorstius, in addition to his maintaining the errors of the Five Articles of the Remonstrants, had called in question most of the fundamental doctrines of the Reformed Religion ; the Trinity of persons in the divine essence; the simplicity, immensity, omniscience, omnipotence, and immutability of the divine nature; the creation ; the providence of God ; the personal union of both natures in Christ ; his perfect expiation for our sins ; men's justification by faith ; and many other articles,—as the Most Potent King of Great Britain, and several Divines had shewn: That he maintained many doctrines, which agree with the blasphemies of the wicked Socin, or come very near them: That he endeavoured to weaken the main arguments for the eternal divinity of Christ, which venerable antiquity, and the Reformed Divines take from the Holy Scriptures: and, That he craftily laboured to introduce the impious heresies of Socin and other sects. Lastly, the Synod declares, that Yorstius is unworthy of the office and title of an Orthodox Professor, and a Doctor of the Reformed Church ; and beseeches Their High Mightinesses to interpose their authority, for removing that scandal, &c.

The sentence was dated May 4^th ; but Vorstius, who lived at Gouda, had no notice of it till some days after. The States of Holland deprived him of his Professorship at Leyden, and banished him from their province ; and he was afterwards banished from all the United Provinces. Many were of opinion, that he had been treated with too much severity. One of the Counts of Bentheim, who had a great esteem for him, ordered that he should be received into his palace. It is not known why he refused the Count's offer ; but the historian intimates, that Vorstius was afraid of being arrested on the road, and transported into England, where Bartholomew Legate, and Edward Wightman, had been burnt on a charge of heresy, a few years before. 

At first, Vorstius concealed himself in a house not far distant from Utrecht, and in other places ; but, fearful of being discovered, he retired, in the year 1622, into Holstein, with an honourable certificate from the Magistrates of Gouda, who testified, that his conduct had always been virtuous, modest and edifying. He had previously requested the Duke of Holstein's permission to settle in his dominions, and sent to that Prince an Apology, in which he declared, that he followed the opinions of the Remonstrants, contained in their "Confession of Faith;" and that the other doctrines, ascribed to him by his enemies, were mere calumnies, or philosophical matters, which did not concern Christianity. The Duke having received this Apology, submitted it to the examination of certain Divines ; and, they having approved of it, the Duke intimated to Vorstius, not only that his arrival would be acceptable to him, but also that he would take him into his protection and service.

Vorstius received another invitation from the Count of Steinfurt, who sent him an officer of his household, and a Minister, with a calash. That Count was resolved to employ him in the Church, notwithstanding the sentence passed upon him by the National Synod of Dort. But Vorstius politely declined the Count's liberal offer ; and set out privately for Holstein. He went first to Amsterdam, where the celebrated Dutch poet, Joost van Vondel, afforded him shelter and protection in his house for some days; and then conducted him to Horn, from which place he repaired to Tonningen by sea, in the month of June. Vorstius undertook that voyage with the approbation of the directors of the affairs of the Remonstrants ; and as soon as he arrived, the Duke of Holstein received him with great demonstrations of kindness, and made him his Chaplain.

Vorstius hoped to enjoy some quietness, after all his misfortunes ; but his hopes were short-lived and vain. He had been literally hunted to death, like his predecessor Arminius. (Vide Appendix, No. viii.) Exhausted by his troubles, he was attacked by a disease in the month of September, and died in the course of ten days. The remedies administered by his friend and Physician, Dr. Peter van Dam, who had accompanied him from Utrecht to Tonningen, proved unavailing ; and he taught his Physician, and his other friends, how it became a Christian to die. He gave over all thoughts of a longer continuance in this world ; and devoted the remainder of his short term of life chiefly to prayer, and the repetition of favourite passages of Scripture. He declared several times, that he had no scruple about any of his books. He said more than once, that he was perfectly satisfied with the Confession of the Remonstrants. In his last conversations, he frequently mentioned the resurrection of the dead ; and wished that those, who had charged him with disbelieving that doctrine, might hear his last Confession. He desired that the second chapter of the Acts of the Apostles, and the fifteenth of the first Epistle to the Corinthians, in which mention is made of the resurrection, might be read to him. When his strength failed, and he began to lose his power of utterance, with the signs of approaching death in his countenance, he desired Herbold Tomberg to write down what he should dictate to him about certain articles of the Christian Faith. He spoke as long as he was able; and concluded with these words. "After this," (alluding to his previous declaration of belief in God, as the Maker of heaven and earth ; and in Jesus Christ, as our Saviour, who is to be adored with the most perfect veneration, and under whom his heavenly Father has put all things, without excluding anything but Him who has put all things under him,) "if any one should undertake to abuse my little authority, I positively declare, as I have done formerly, that I make a difference between the Lord Jesus, the Son of God, our only and eternal Saviour, and Him, who is the only true God Almighty, according to the words of the Holy Spirit, which occur so frequently in the New Testament."

Tomberg having written these words, the sick man had hardly strength enough to set his hand to them ; and his name could not be read without much difilculty. Soon after, (it was on the 29th of September, O. S., between three and four o'clock in the morning,) he recommended his soul to God, and Jesus Christ his Saviour, and then expired. His body was carried from Tonningen to Frederickstadt, being attended by seven coaches ; and was buried in a vault, under the place, where the Church of that new town was afterwards built. Graevius preached his funeral sermon.

Vorstius was a married man; and his wife followed him to Tonningen, and arrived there the very day that his last illness commenced. She survived him, with a family of five young children ; one of whom afterwards greatly excelled as a Hebrew scholar, and had the pastoral charge of a Remonstrant Church at Warmond.

The following will be found to contain the titles of most of the works of Conrad Vorstius.

1. Theses on various Points of Dogmatic Theology, published at different Times ; viz. On the Sacrament ; On the Causes of Salvation ; On Jesus Christ the Saviour ; On Predestination ; On the Trinity ; On the Person and Office of Christ; and an Idea of Theology in general. Siegen, 1596, 8vo.

2. Disputations concerning God, or concerning the Nature and Attributes of God. Steinf. 1602, 4to. This work was afterwards enlarged, and published with copious notes at Steinfurt, in 1610, 4to.; and at Hanover, in 1610, 4to.

3. Manual of the Controversies between the Calvinists and the Roman Catholics ; or, an Index of the Errors of the Romish Church, with an Antidote. Steinf. 1604, 8vo.; Hanov. 1608, 8vo.; Lond. 1608, 12mo.

4. An Apology for the Orthodox Churches, opposed to the Jesuits of Munster. 1607, 8vo. A reply to this was published under the title "Apodixis," which Vorstius answered in a work, entitled, "Antapodixis, concerning the first three Articles of Faith." Hanov. 1609, 8vo.; 1665, 8vo.

5. Tessaradecas Anti-Pistoriana: or an Answer to a Book of John Pistorius, on fourteen controverted Articles of Religion. Hanov. 1607, 8vo.

6. An Epistolary Protest against the Censure passed upon his Treatise concerning God by the Divines of Heidelberg. Hagenau, 1610.

7. Anti-Bellarmin abridged: or a compendious Examination of all the Controversies carried on between the Calvinists and the Roman Catholics. Hanov. 1610, 4to.

8. Apologetica Exegesis : or a fuller Declaration of some Passages extracted from his "Treatise concerning God," &c, and imputed to him as erroneous. Leyden, 1611, 4to. This was published first in Latin, and afterwards in Dutch.

9. A Reply to some Articles lately sent from England. Leyden, 1611. 1613, 4to. This was Vorstius's Answer to King James I.

10. Preface to Faust Socin's Book concerning the Authority of Scripture. Steinf. 1611, 8vo.

11. Notes upon F. Socin's Disputation concerning Jesus Christ the Saviour.

12. A Compendium of the Doctrine of the Christian Church, now flourishing chiefly in Poland. 1630. This made its appearance both in Latin and Dutch. Cloppenburg, who published a reply to it, attributes it to Ostorod and Voidovius; but others say, that it was compiled, by Vorstius, from the writings of the Socinians.

13. Several Tracts in controversy with John Piscator, on Predestination. 1612—1618.

14. Several Tracts in controversy with Sibrand Lubbert, and others, vindicating himself from a Charge of Heresy. Leyden, 1612.

15. A Reply to Matthew Slade's Disputation on the Blasphemies, Heresies, and Atheisms, distinguished with a black Mark, by James, King of England, in Vorstius's "Treatise concerning God." Gouda, 1615, 4to.

16. An Apologetical Reply to Hommius's Specimen of Dutch Controversies. Gouda, 1618, 4to.

17. On the New Testament. Herborn, 1621, 4to.

18. A Commentary on all the Apostolical Epistles, except 2 Tim., Tit., Philem. and Heb. Amst. 1631, 4to.

Volkelius John , (Germ. Volkel,) of the town of Grimma, in the Circle of Meissen, was known, among the Crypto-Socinians of Altorf, by the name of Popilius, or Populceus, which is a Latinized form of the German name Volkel. Of his history before he came into Poland, and joined the Socinians, no particulars are recorded ; but Zeltner, more than a century ago, observed, that it would be worth the while of those, who were acquainted with the division of Saxony in which he was born, to institute an inquiry into the circumstances, which led him to connect himself with the Socinian party. As yet nothing has been ascertained respecting his early history, beyond the mere fact, that he was one of the beneficiaries of the Elector of Saxony, and studied Theology at Wittenberg in 1578, into the Augustan College of which place he was received as an exhibitioner, on the twenty-first of September in that year. On account of his connexion with that seat of learning, he is sometimes called, in the Synodical Acts of the Socinians, "Magister Wittebergensis;" and Schomann, in his Will, designates him "Magister noster." But whether he was admitted to his Master's degree in the University of Wittenberg is uncertain.

Of his mental endowments, and his unwearied efforts to promote the interests of the Socinian Church, the six letters addressed to him by Faust Socin, in his printed correspondence, afford sufficient evidence. For some time, indeed, he was the amanuensis of Socin, and regularly employed in writing from his dictation. By constant and familiar practice in this way, he became thoroughly acquainted with the mind of that great man, whose opinions he made his own, and embodied in his work "On true Religion," which may be regarded as a compendium of the writings of Socin.  

In the year 1585, at the Synod of Chmielnik, as we read in the Manuscript Acts, Volkelius was admitted a full member of the Socinian Church, by re-baptism. By the authority of the same Synod, he was appointed Master of the School at Wengrow in the same year. For some time he performed the duties of this office, in conjunction with the charge of a congregation. We learn both from the Synodical Acts, and a letter written to him by Faust Socin in 1594, that he was first appointed Minister of the Church in Philipovia, in the Grand Duchy of Lithuania. Subsequently, in the year 1610, he removed to the Church of Reiovice ; and in 1611, or 1612, to Smigel. But although his hearers at Smigel had the highest respect for him, which they testified at the Synod of Racow in 1612, yet in the month of May, 1613, he was excluded from the ministerial office, by a decree of Synod, for contumacy and insubordination ; and suspended, till he should give undoubted proofs of his submission to the authority of the Synod. What his offence had been is not recorded ; but in May, 1614, he was re-admitted to the discharge of his ministerial functions at the Synod of Racow, after having made a declaration of his submission and obedience.

 He died at Smigel in 1618 ; and in the year following, at a Synod held on the 5th of May, the Church of that place requested, that a successor might be appointed.

The Synodical Acts afford evidence that Volkelius was married ; for the members of his congregation at Smigel, in 1612, requested permission of the Synod of Racow, to bring his wife to Smigel. But she seems to have died before him, because no mention is made of any grant to his widow ; and such grants to Ministers' widows were always particularly specified in the accounts of the Synod. He left a daughter, Catharine, to whom, at a Synod in 1621, two hundred and seventy-eight florins were granted as a dowry. 

Volkelius was distinguished for his acuteness and eloquence. In his writings he is neat and elegant, and in almost all respects a follower of Faust Socin. He left behind him in manuscript some Common-places and Discourses, as well as his great work "On true Religion;" and he assisted, though slightly, in completing the Racovian Catechism, and illustrated it with notes. His published works are as follow.
  

1. The Guardian Knot of Martin Smiglecius untied by John Volkelius. Racow, Typ. Seb. Sternacki, 1613, 8vo. This work is one of extreme rarity. In that to which it was a reply, and which was entitled "The Gordian Knot," Martin Smiglecius, the Jesuit, endeavoured to shew, that there could be no truly ordained, and properly qualified Christian Minister, out of the pale of the Romish Church. To the arguments adduced by him with that view, Volkelius replied, as far as the Socinians were concerned ; leaving it to other Churches to make what reply they thought proper. Smiglecius answered Volkelius in 1614 ; and in 1618, Volkelius published 

2. An Answer to the unsatisfactory "Refutation" of "The Guardian Knot of Martin Smiglecius untied," by John Volkelius. Racow, 1618, 4to. In this controversy Valentine Smalcius took the part of his friend Volkelius, in some Notes on Smiglecius's pretended "Refutation," which were published at Racow in 1614. On the part of the Calvinists, answers to Smiglecius were written by James Zaborowski, and Andrew Firley.

3. Five Books of John Volkelius, of Meissen, on true Religion ; to which is prefixed a Book of John Crellius, Frank, on God and his Attributes ; so as to form one Work. Racow, Typ. Seb. Sternacki, 1630, 4to. The Books of Volkelius were printed, either wholly or in part, before Crellius had finished the composition of his. Ruarus, in a letter to Francis Limborch, written in 1620, alludes to Volkelius's portion of this work as already before the public ; but says of it, "capite adhuc caret, quod Crellius noster adornat." It was not till ten years later that the First Book made its appearance. Hence the order of the pages is twofold. The First Book, which was supplied by Crellius, fills about one-third part of the Volume, and extends as far as page 352. The remaining five Books, which were written by Volkelius, occupy 715 pages. The subject of the First Book is indicated in the title-page.

The Second is On the Works of God ; the Third, On the Christian Religion ; the Fourth, On the Precepts of Christ ; the Fifth, On the Aids requisite for Perseverance in Faith and Piety ; and the Sixth, On the Church of Christ. The Preface is written by Crellius ; and there are copious Indexes of passages of Scripture explained and illustrated, and of the principal matters treated upon in the course of the volume. The work ranks among the principal systems of the Socinian doctrine, and was regarded by the Socinians themselves as occupying the next place to the Racovian Catechism. Grotius, in a letter addressed to John Crellius, (Epp. Praestant. et Erudit. Virorum, p. 763,) speaks of it in the following terms. "I find many observations in it, made with the greatest judgment ; but on this I congratulate the age, that men are found, who do not attach so much importance to subtle controversies, as to the true improvement of life, and daily advancement towards holiness. In the opinion of Reimannus there is in Volkelius much genius, no slight degree of acumen, and the greatest diligence. What lies scattered up and down in the writings of Socin and his followers, we have here before us collected into a single volume." Volkelius's portion of this admirable work was composed as early as the year 1612 ; and he was repeatedly urged to revise it, which he did after much importunity, so as to prepare it for the press in 1617. But its publication was delayed by his death, which took place in the year following. In 1619, Daniel Franconius was commissioned to write out a fair copy, and transmit it without delay to Racow, in order that it might be committed to the press, after having undergone the usual previous revision. The copy was soon made; and in 1622 a resolution was passed, that it should be handed over for revision and correction to Moscorovius, Goslavius, Smalcius, Crellius and Ruarus, with a view to its publication. At the next Synod, in 1623, 110 florins were voted for this purpose; in addition to which the Messrs. Czaplic promised two or three hundred, and Stanislaus Lubieniecius contributed two hundred and thirty more. In 1624, Crellius was again urged to use all speed in the work of revision ; and in 1625, he was requested to suspend all his other labours, in order to complete this, and particularly to re-compose the first Book, which, as it would seem, underwent a thorough change, so as to appear at length as an original composition of Crellius. In 1629, the work was sent to the press ; and in addition to the sums already mentioned, Cikovius contributed a hundred florins, and John Krokier another hundred, towards the expenses of publication. All this shews, of how great importance the Socinians thought this work of Volkelius ; and what extraordinary care was taken, in preparing it for the public eye. It appears, from the title-page, that the first edition issued from the press in 1630 ; and so much was it sought after, that Sandius records an instance of a copy having been sold, in France, for the sum of twentyfive Hungarian pistoles. A second edition was clandestinely printed at Amsterdam, in 1642, 4to., by the firm of Blaeu, where, according to some accounts, five hundred copies, according to others, four hundred and fifty, were publicly burnt, by order of the Magistrates, on the 20th of January, 1642. A fine of twelve hundred florins was at the same time imposed upon the printers: but this fine was afterwards remitted. Curcellaeus, in writing to his friend Ruarus, Feb. 8th, 1642, says that the reason of this edition being committed to the flames was, that Volkelius referred the doctrine of the Trinity to Satan as its author. In another letter, written to the same friend on the 12th of April in the same year, he says, that the new Magistrates, elected according to custom at the beginning of February, had rescinded the sentence passed by their predecessors upon the printers, who, however, had been so alarmed by what had taken place, that they were not likely, in future, to engage in printing works of that description. Vogt, who possessed a copy of the second edition, says, that it had in the title-page no indication of time, or place, or printer's name. A Dutch translation of it was published at Rotterdam in 1649, 4to., in the title-page of which it was stated, that the work had been previously condemned and burnt. The title-page also set forth, that this version was published by a Lover of the Kingdom of Christ, for the Instruction and Confirmation of the Subjects of Christ in Holland. Maresius, in his " Hydra Socinianismi expugnata," published at Groningen, in three Volumes, 4to., 1651—1662, inserted the whole of Volkelius's work, with a weak and frigid reply of his own. It has been thought, that this was done by the advice of his bookseller, to aid the sale of his own refutation. 

4. Erklarung der Meinungen von dem alleinigen Gotte. 1646, 4to. 

(Vidend. Sandii B. A. p. 96. Bayle, Diet. Hist, et Crit. Art. VolKelius. Bock, Hist. Ant. T. I. pp. 992—1003. Zettneri Hist. CryptoSocinismi Altorf. pp. 360—362. Schomanni Testamentum, p. 196, Anno 1585. Ruari Epistolae, Cent. i. N. 86, 87. Thomte Crenii Anim. Philol. et Hist. P. v. p. 264. Bibl. Fratr. Polon. T. I . pp. 451—455. Vogt, Catal. Libr. Barior. p. 714.)

Voidovius Andrew , (Polon. Woydowski,) was by birth a Pole, and either the son or the brother of John Voidovius, Pastor of Chmieln, who is mentioned in the Manuscript Acts, as having attended the forty-fifth Synod of Racow, in 1580. John Peltius, in the Dedication to his "Harmonia Remonstrantium et Socinianorum," incorrectly calls him Vajodivus, unless the name Voidovius in Dutch requires this transposition.

He flourished, according to Sandius, as early as the year 1583, but was then a young man. In the correspondence of Faust Socin, there is a letter of advice addressed to him by that eminent reformer, on the 18th of March in that year, admonishing him not to spend too much of his time in the study of polite literature, to which he was then much devoted ; and not to make it the main pursuit of his life, but to choose some of the higher branches of study. We learn from the same letter, that he had been educated from his infancy in true piety, and was then engaged in tuition; and Zeltner conjectures, that his pupils were the sons either of Paulicovius, or of Buccella, the benefactor of Socin.

It appears, from the fragment of another letter, addressed to him by Socin, April 25th, 1590, that he was then at Wittenberg. It was there that he first became known to Valentine Smalcius, who, in the year following, contracted a close intimacy with him at the University of Strasburg, and made a confirmed Socinian of him. During his residence at Strasburg he held the office of private tutor to Zachariah Krokier, probably some relation of Paul Krokier, who was Rector of the Gymnasium at Racow, from 1613 to 1616. (Vide Art. 178).

In 1595, some time after he had returned to Poland, he was meditating another tour into Germany: for on the 9th of August in that year Socin thus writes to him. "I quite approve of your intention of making some stay in Germany, provided only you are sure that it will not be necessary for you, when there, either to conceal or dissemble your opinions, beyond what your allegiance to God demands. For I see, that, in other respects, you will be more useful to the Church of God there, than in Poland. This subject might be brought forward at the meeting at Luclavice, where I hope to be present."

In 1597, he took some young Polish gentlemen to Leyden, who were desirous of prosecuting their studies in the University of that city ; and went to visit them the next year, in company with Christopher Ostorod. During this visit, some books which they had with them were seized, and ordered to be publicly burnt ; and they were commanded forthwith to leave the Dutch territory. (Vide Art. 125.) About this time, Voidovius became intimate with Ernest Sohner, whom he calls "ornatissimus Dnus. Ernestus Sonerus, artium et philosophiae Magister, studiosus pietatis, amicus honorandus;" and in whose conversion to Unitarianism, it has been said that he was mainly instrumental. George Hornius, after mentioning the journey of Ostorod and Voidovius into Holland, says, that books inculcating Socinianism began, from that time, to be secretly imported, and put into circulation by Conrad Vorstius, James Arminius, and others ; and he adds, in a note, that Arminius, in the course of a conversation with Ostorod and Voidovius, praised the acumen and erudition which they displayed, and said that they afforded much matter for attentive consideration. Nor can it be doubted, that a spirit of inquiry was thus excited, which led to a very extensive adoption of the Socinian doctrines among the leaders of the Remonstrant party. It was not more than twenty years after the expulsion of Ostorod and Voidovius from the Low Countries, that the Deputies, from Guelderland to the Synod of Dort, proposed to prohibit the importation of the books of Arians and Samosatenians.

Voidovius, during his journeys into foreign lands, displayed great anxiety to make converts; and particularly among the youths, who were studying at the Universities. This proselyting spirit sometimes exposed him to great personal hazard. The students in the Jesuitical College at Cracow, on one occasion, caught and beat him; then plunged him into a river, and stripped him of all his clothes. This, happening on the 20th of January, 1611, in the very depth of winter, nearly occasioned his death. Zeltner, however, remarks, that practices of this kind were very frequent at Cracow ; and that other "Dissidents," as they were called, besides Antitrinitarians, were made the victims at such times. Socin, in a letter to Voidovius, written Oct. 7th, 1594, mentions an instance of an indignity offered to himself in the streets of Cracow, when his face was smeared, and his mouth filled with mud, by order of a Polish Knight, named Wiernik, who charged him with being an Arian, and with having undermined the religious principles of his father.

Voidovius was a Pastor, first at Lublin, and afterwards at Racow. That he was married at the time of his journey into Holland appears from the correspondence of Socin. His wife, who was the daughter of Matthew Radecius, died on the 15th of Sept., 1621. We collect, from the Second Century of Ruarus's Epistles, that Voidovius was living in 1619 ; and from the manner in which Smalcius notices the death of his wife, it may be presumed that Voidovius survived her. It seems probable, indeed, from a Dissertation on the Apocalyptic Visions, which Sandius attributes to Voidovius, and which was published at Clausenburg, under the feigned name of Robert Janson, of Campen, in 1625, that he was living in that year. He wrote

1. His Opinion concerning God and Christ, and some other Matters pertaining to the Christian Religion, at the request of a certain friend in Holland, which is referred to in the Apology to the States of the United Netherlands, drawn up by Ostorod and himself in 1599; and

2. Notes on Peter Hyperphrogenus's History of the Death of Michael Servet. Both these remained in manuscript.

3. 4. He was also concerned with Ostorod in the composition of two works, of which an account has already been given in the preceding Article, under Nos. 3 and 7.

5. That he was the author of the little work referred to above, and entitled, "A Short Dissertation on the Visions described in the 13th and 17th Chapters of the Apocalypse, by Robert Janson, of Campen," 8vo., has been affirmed by Sandius (B. A. p. 92) ; and Bock observes, that in his own copy of this work, a former possessor of it, whom he supposes to have been Michael Gittichius, had made a similar remark in the title-page.

6. But the composition, on which Voidovius appears to have bestowed most labour, bore the title, " Elenchus Locorum Scripturae S. Vet. et N. T. quae pro asserenda SS. Trinitate et aeterna Filii Dei Deitate adferuntur, per contrarias Patrum et Doctorum tam Romanae, quam Augustanae et Reformatae Ecclesiae Interpretationes." Sandius supposes this to have been the same work as the one, entitled, "Andreae Voidovii Triadomachia, in qua ex variis Auctoribus Trinitariorum, et eorum Interpretationibus Locorum S. Scripturae in Speciem huic Errori faventium, verum Sensum et Interpretationem collegit." He is further of opinion, that it was the same with that, which is elsewhere called, "Sylloge Locorum de Trinitate." These conjectures of Sandius approve themselves to Bock, who further suggests, whether this may not also have been the work, to which the adversaries of the Socinians gave the title, "Tormentum Throno deturbans," &c.; and which they said was in the press, when the Socinians were expelled from Racow. Nor is it improbable, that this title was prefixed to the book, which they after-wards called "Triadomachia," a title which frequently occurs in the Manuscript Acts of the Polish Unitarian Church. They seem, however, at a subsequent period, to have softened down this title ; and in the place of "Triadomachia," mention is made of Voidovius's " Elenchus," " Sylloge," and " Syntagma," in the completion of which many assisted, (vide Art. 195, ad calcem; Art. 238, No. 9,) and which, in process of time, seems either wholly, or in part, to have disappeared. Hence, in the year 1654, at the Assembly of Czarcow, Ruarus was requested to make diligent inquiry, where Voidovius's book lay concealed, and, when found, to get it printed. In 1655, at the Assembly of Racow, Ruarus and Crellius were enjoined to search after this writing in Holland, among the heirs of Conrad Vorstius. It seems also to have turned up somewhere ; for in the Assembly of Kreutzburg, A. D. 1668, Stanislaus Lubieniecius, the younger, was invited to carry on to a state of completion, the "Syntagma Locorum S. Scripturae de Trinitate," begun by Andrew Voidovius.

Le Roux Didier - Unitariens - © Since 2006 -  All rights reserved " No reproduction, even partial, other than those planned in the article L 122-5 of the code of the intellectual property, can be made by this site without the express authorization of the author ".