thought the present question materially affected the liberty of the press. It was

by the liberty of the press that this country had grown great: he did not speak of it in its licentious sense. This gentleman had not spoken of Scripture with disrespect. He had certainly said that some persons had entertained doubts of the inspiration of its writers; but he himself spoke in terms of the highest eulogy of the New Testament. He called it "a religion of peace and love, as unfolded by the apostles." He qualified his denial of those doctrines which he controverted by saying that, "physiologically speaking," it was impossible to believe them, calling them, at the same time, sublime doctrines, and admitting that they had existed in all places and in all ages, and therefore depended not on his inferences. He talked of Paschal, who was the best friend of Christianity,

as

"the profound, fervent, and pious Paschal." In short, if there were any exceptionable passages in the book, there were others which contained their antidote, and the whole work should be taken together. He (Mr. Shadwell) would rather drop down lifeless upon the ground, than attempt for a moment to uphold the doctrine of Materialism, as tending to overturn belief in a future state. But the principles in the book before the Court were quite consistent with the notion of existence in a future world; and a valuable work of this kind ought not to be condemned, and the author to lose the price of his labour, because there might happen to be a passage or two in it which might as well have been omitted.

Mr. Wilbraham followed on the same side with Mr. Shadwell, and said that the defendant had no claim to the favour of the Court, who had taken to himself the fruits and profits of the plaintiff's labour without any moral right whatever to the work; but merely because he thought there were a few passages in it which disentitled it to the protection of the law. The learned gent. then contended that the doctrine contained in the Lectures was perfectly reconcileable with Christianity; and argued from a passage in the burial service, in addition to what Mr. Shadwell had cited, that a mutual existence of the soul and body was the result after death. In the sentence "the dead shall be raised," &c., the words in the Greek were oi nekroi, and not ten nekren in the neuter. Dr. Butler had said that that doctrine depended on revelation only, and not on natural principles. Mr. Lawrence's Materialism was confined to this life, aud contained no principle contrary to the immortality of the soul here

after, when the resurrection took place; and it was countenanced by Scripture. With respect to his doctrine of mankind having descended from different parents, that opinion was strengthened, not only by the different complexions of nations, but also by the difference in their features, the formation of their bones, and the substantive parts of the body: and he only said that "the Mosaic account did not make it clear," &c. And as to saying that many doubted the inspiration of the scriptural writings, he was surely entitled to say what were the opinions of others; but that was not stating that they were his own. On the contrary, he spoke of their simple grandeur, and said that "they were not inferior to the uninspired writings of the East," from which the inference was, that he looked upon them as inspired. The Mosaic account of the deluge, the collection of two of every description of animal on the earth, he stated to be a zoological impossibility; but he did not deny the fact, that it took place miraculously. With respect to a passage in Mr. Wetherell's speech, in which he stated that Mr. Lawrence was no longer Lecturer to the College of Surgeons, he should state that he laid down the office of his own accord, in consequence of his increased practice; and the members of the College had expressed their regret at his so doing. These Lectures were delivered in 1816 and 1817: in 1819 he delivered other Lectures, but in the interval these had been published. The College of Surgeons, therefore, had not only heard them delivered, but had them in print before 1819, and what was their opinion of them? (Mr. Wilbraham here read an affidavit of Mr. Lawrence, by which it appeared that he had received the thanks of the College of Surgeons for his luminous Lectures delivered in 1816, 1817, 1818 and 1819.) The learned counsel then resumed his argument, and insisted that the author of our planetary system might as well be condemned for impugning the passage in Scripture which ascribed motion to the sun, and affirmed that it stood still on one day; as Professor Lawrence's Lectures, because they asserted the zoological impossibility of one or two facts stated in Scripture. He concluded by expressing his hope that his Lordship would continue the injunction.

The Lord Chancellor.-Mr. Wetherell, I shall hear you in reply on Tuesday: you will lose nothing by the delay, for I shall have an opportunity of reading the book in the mean time.

(To be continued.)

MR. MILLS has prepared a work on Irish Tithes and Temporals, which Mr. Cobbett says (Register, Vol. 42, p. 250) he hopes the public is soon to have in their possession. It presents a picture, he adds, which, if it could but be once seen by every man in the kingdom, would cause the immediate, the instant abolition of the monstrous original, the equal of which has never been seen before in any country under the sun.

PROFESSOR CHENEVIERE, of Geneva, has in the press a French Translation of Marsh's Michaelis, with many additional notes. Scriptural criticism has been so much neglected among the French and Swiss Protestants, that the publica.

tion of a version of this admirable work

becomes an important fact; and it is doubly so at a moment when authority pretends to decide all subjects of doubt, and refuses to the judgment and to the conviction their honest exercise. The Professor will attack the supposed errors of the English Prelate, and give, we have reason to believe, a high tone of liberal feeling to the volumes.

ATTACKS upon me were to be expected; but I perceive one upon you in the papers, which I confess I did not expect. How, or in what manner, you can be considered responsible for what I publish, I am at a loss to conceive. If Cain" be "blasphemous," Paradise Lost is blasphemous; and the words of the Oxford gentleman, "Evil, be thou my good," are from that very poem, from the mouth of Satan; and is there any thing more in that of Lucifer in the Mystery? Cain is nothing more than a drama, not a piece of argument. If Lucifer and Cain speak as the first murderer and the first rebel may be supposed to speak, surely all the rest of the personages talk also according to their characters; and the stronger passions have ever been permitted to the drama. I have even avoided introducing the Deity, as in Scripture (though Milton does, and not very wisely either); but have adopted his angel, as sent to Cain, instead, on purpose to avoid shocking any feelings on the subject, by falling short of what all uninspired men must fall short in, viz. giving an adequate no

tion of the effect of the presence of Jehovah. The old Mysteries introduced him liberally enough, and all this is avoided in the new one.

The attempt to bully you, because they think it will not succeed with me, seems to me as atrocious an attempt as ever disgraced the times. What! when Gibbon's, Hume's, Priestley's and Drummond's publishers have been allowed to rest in peace for seventy years, are you to be singled out for a work of fiction, not of history or argument? There must be something at the bottom of thissome private enemy of your own it is otherwise incredible.

I can only say, "Me-me adsum qui feci," that any proceedings directed against you, I beg may be transferred to me, who am willing, and ought to endure them all; that if you have lost money by the publication, I will refund any, or all, of the copyright; that I desire you will say, that both you and Mr. Gifford remon strated against the publication, as also Mr. Hobhouse; that I alone occasioned it, and I alone am the person who either legally or otherwise should bear the burden. If they prosecute, I will come to England; that is, if by meeting it in my own person, I can save yours. Let me know-you sha'nt suffer for me, if I can help it. Make any use of this letter which you please.

Yours ever,

Slave Trade..

BYRON.

It is distressing to learn that the nefarious commerce in human beings is still largely carried on. The profits of the abominable traffic are so great, that it is not likely to be finally crushed, until all the civilized states shall engage by treaty to employ an adequate naval force on the African coasts, for the protection of humanity. England has, to the honour of her government, done much in this philanthropic work; the United States of America, more. The latter country has employed armed vessels on the shores of Africa for the suppression of the piracy (as it is now regarded) of making and transporting slaves. Many wretched cargoes have been seized by the American navy, and the poor negroes carried to the United States' colony, set on foot in Africa for their civilization. A committee of the Senate was appointed some time ago for the suppression of the Slave Trade, and they have made a report in which they recommend the continuance of the exertions already made, with some improvements as to the construction of the vessels employed and their comple

Tithes chargeable with Poor's Rates.

AT the last Norfolk Quarter Sessions, held at Norwich, on Wednesday the 17th of April, the Court came to a most important decision on the Poor Laws, on an appeal by the Rev. Dr. Bulwer, Rector of Cawston, against the Poor Rates for that parish. The Doctor had been rated at 5501. for his tithes, against which he appealed, upon the ground that it exceeded a fourth of the assessment upon the titheable property in the parish, which he contended was the proportion, at which tithes should be assessed to the Poor Rate. The Court dismissed the appeal, being unanimously of opinion, that there was no rule in law for affixing a proportional assessment on tithes compared with land, and that the only principle was, to assess all real property according to the productive value or profit which it yielded. This determination is important, as it recognizes a principle, the general application of which, at the present time, will necessarily be attended with the most serious results, both to the farmer and the clergy; upon the latter of whom the chief burden of the poor will now, as in former times, be thrown. According to this principle it is evident that, at present prices, the assessment upon land ought to be merely nominal, and that the tithes should be assessed to their full amount, it being notorious that no profit whatever is now afforded from land in general, and that which the landlord receives in the name of rent, is, in fact, a payment out of the farmer's capital; while tithes, being taken clear of taxes and all other expenses attending the raising of the crop, are nearly all profit. This decision has, we understand, excited a great sensation in Norfolk, and the farmers, in many places, have already insisted upon a reduction

the parsons to the full amount of their tithes, as well where they are compounded for as when taken in kind. Let the farmers generally adopt this plan, and they will not only obtain immediate and considerable relief, but, in a few months, they will see the clergy as clamorous for Reform as the most devoted radical; for nothing short of Reform, any alteration in the law being wholly out of the question, can now prevent the tithes from being wholly swallowed up in Poor Rates. The above principle was acknowledged, in its full extent, a short time since in the Court of King's Bench: Mr. Justice Holroyd having expressly declared, that rate on land is, in effect, a rate on the profits on land; for, where there are no profits, there is no beneficial occupation.

PARLIAMENTARY.

HOUSE OF COMMONS, APRIL 30. Admission of Catholic Peers to the House of Lords.

MR. CANNING brought forward his motion for allowing Catholic Peers to sit in the Upper House. His speech was eloquent and impressive; but the less interesting as it proceeded on narrow grounds of policy rather than enlarged principles of freedom. The principal antagonist of the measure was Mr. PEEL, who vindicated the intolerant side of the question with great gravity, little reason and not more bigotry than his argument absolutely required. The motion in favour of the Catholic Peers was carried by a majority of four. The Bill thus brought in, was read a second time, May 10th, when another division took place, the majority in behalf of the measure being now increased to twelve. On the third reading, May 17th, the Bill was allowed to pass the Commons without a division. It will now go to the House of Lords, where its reception will depend upon the temper of the Court. We fear that it will be thrown out.

Various petitions have been presented to both Houses by the Unitarians throughout the country, praying for relief from the Marriage Service, as far as it implies Trinitarian worship. One counter petition was presented to the House of Commons, May 17th, by Sir WM. LEMON, from several Clergymen in the neighbourhood of Bodmin, in Cornwall, "praying that no alteration might be made in the Marriage Act in favour of Unitarian Dissenters." Sir William had previously presented an Unitarian petition from Falmouth.

No. CXCVIII.]

G

NALEAZZO CARACCIOLI, whose name stands connected with the history of the Reformation in Italy and in Switzerland, was born at Naples in Jan. 1517. He was descended from an ancient and honourable family, who held large territorial possessions in the vicinity of Capua. His father, Calantonio Caraccioli, had distinguished himself in the service of the Emperor Charles V., who, in testimony of his friendship and confidence, had created him Marquis of Vico, and associated him with the Viceroy in the government of his Italian dominions. On his mother's side he was connected by blood with the family of Caraffi, which gave a Pontiff to the See of Rome. At the age of twenty, the young Caraccioli formed an alliance with another of the noble houses of Italy by marrying Victoria, the daughter of the Duke of Nuceria, with whom he received a munificent portion. The influence of his father had obtained for him an honourable appointment at Court, where his superior mental endowments, his personal accomplishments, bis elegant and engaging manners, rendered him a general favourite, and recommended him to the especial esteem of the Emperor.

Such were the circumstances in which he stood at the time when Val

• The Life of Galeazzo Caraccioli was written in Italian by Nicholas Balbini, minister of the Italian Church at Geneva. This was afterwards translated into Latin by Beza, and subsequently, "for the benefit of our people, put into English" by William Crawshay, and published under the following title: "The Italian Convert: News from Italy of a Second Moses; or, the Life of Galeacius Caracciolus, the Noble Marquis of Vico," &c. &c. From this work the chief facts of the following Memoir have been taken. VOL. XVII.

2 T

[Vol. XVII.

desso was endeavouring to disseminate at Naples the principles of the Reformation; and it must be confessed, that, basking as he then was in the sun-shine of the royal favour, already possessed of noble rank and ample revenues, and having the fairest prospects of Court promotion to gratify his youthful ambition, nothing could be thought more unlikely than his secession to the unpopular cause of the Reformers; and his conversion must be regarded as a singular triumph of integrity over every consideration of worldly interest and fame.

The change in his religious sentiments is said to have been effected, in the first instance, through the instrumentality of John Francis Caserta, a near relation of his, and one of Valdesso's earliest disciples. Having himself warmly embraced the reformed doctrine, Caserta availed himself of the opportunities afforded him by their frequent and familiar intercourse, to explain and recommend them to his young friend. His first endeavours in this way do not appear to have been followed by the desired success; but he so far prevailed as to induce Galeazzo to accompany him to hear the lectures which Peter Martyr was then delivering to a select audience on the first Epistle of Paul to the Corinthians. To the observations of the lecturer he listened with the deepest attention. They struck him equally by their novelty and their impressive force; they awakened within him a spirit of religious inquiry; and determined him to satisfy his own mind by a careful perusal of the Scriptures,

*See Monthly Repository, Vol. XVII. p. 3.

+ Caserta afterwards suffered death at Naples, on account of his Protestant principles,

which he now learnt to regard as the only fountain of religious truth. After devoting himself for some time to this employment, he arose from his selfimposed task, convinced of the error of his former creed, and of the truth of the system of faith which Martyr was promulgating. His conversion is assigned to the year 1541, which was the twenty-fourth of his age.

The gaining over such a proselyte was naturally a source of high gratification to the friends of the Reformation, who were forward to offer him their congratulations on the occasion. But the event was regarded with very different feelings by his own immediate connexions; and they spared no pains to induce him to retrace his steps. His father viewed the proceeding with peculiar regret and alarm. He anticipated from it the alienation and loss of a son, through whom he had hoped that the honours of his house would pass to a long posterity; and he was justly apprehensive that the Emperor, when apprised of the circumstance, would be incensed, and be likely to give vent to his displeasure in some act of vengeance upon the unoffending branches of the family. The young Marchioness, also, who was tenderly attached to her husband, and who had borne him six children, viewed his conversion with the most painful sensations. She felt she could not quit the religion in which she had been educated, and by such a step share the lot of her husband; and the thought of losing him was insupportable agony. These circumstances operated as a severe trial to the young Caraccioli, who found himself assailed on

* The writer of the Life of Caraccioli piously ascribes this and the other trials to which the constancy of the young convert was exposed, to the machinations of the devil. He ascribes to this powerful agent some trials which are not noticed in the text, but which I shall here insert in the words of the English translation.

"But above all these," (he is speaking of the temptations arising from the solicitations of his family,) "Satan had one assault strongest of all, whereby he attempted to seduce him from the true and sincere religion of God. About that time the realm of Naples was sore pestered with Arians and Anabaptists, who daily broched their heresies amongst the com

all hands by the affectionate importunities of the friends whom he most

mon people, colouring them over with ing Galeacius not fully settled as yet in glorious shows. These fellows perceivreligion, nor yet sufficiently grounded in the Scripture, tryed all means they could to entangle him in their errors and blasphemous fancies; wherein the mighty work of God was admirable toward him, for he being a youth, a gentleman, but a mean scholar, and little studied, and but lately entered into the school of Christian religion, who would have thought that ever he could have resisted and escaped the snares of those heretics, many of them being great aud grounded scholars, and throughly studied in the Scripture? Notwithstanding, by the sincere simplicity and plainness of God's truth, and the inspiration of the Holy Ghost, he not only descried the fondness of their heresies, but even untied the knots, and brake their nets and delivered himself, and mightily confuted them; yea, such was the working of God, as being sometime in their meetings, he was strongly confirmed in the doctrine of the truth by seeing and hearing them. Thus, by God's mercy, he escaped, and was conqueror in this fight.

"But the devil had not so done with him, for another more dangerous battel presently followed. The Waldesians, of whom we spake before," (when mentioning the first conversion of Caraccioli,) "were at that time in Naples in good number. With them did Galeacius daily converse, their courses of life and study These disciples of being not far unlike. Waldesius knew as yet no more in religion but the point of justification, and misliked and eschewed some abuses of Popery, and nevertheless still frequented Popish Churches, heard masses, and were present ordinarily at vile idolatries. Galeacius for a time conversed with these meu, and followed their way; which course doubtless would have spoiled him, as it did a great sort of them; who afterward being taken and committed for the truth, were easily brought to recant their religion, because they wanted the chief and the most excellent points, nor were not sufficiently setled; and yet afterward again, not daring to forsake their hold in justification, and therefore coming to it again, were taken as relapsers and backsliders, and put to extream torments and cruel death. In the like danger had Galeacius been, but that the good providence of God otherwise disposed and better provided for him,”that is, by sending him into Germany to