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against his accusers. Martyr did not remain at Naples long after this event, the climate, it is alleged, not agreeing with his constitution. Having obtained the appointment of prior of a monastery at Lucca, in Tuscany, he removed his residence to that city.* Although Martyr had been active in dissemina ting the doctrines of the Reformation at Naples, it appears, from his acceptance of this promotion, that he had not wholly withdrawn himself from the communion of the Church of Rome; and we shall see hereafter, that he held an appointment under it for some time longer.

Previously to Martyr's departure from Naples, Bernardinus Ochinus, a capuchin friar, who was deemed the most eloquent preacher of his age, arrived in that city on a preaching mission. Having become acquainted with Martyr and Valdesso, and perused some of the writings of the Reformers which they had placed in his hands, he was led to give up some of his old opinions, and to adopt some of the new tenets, especially in respect to justification. It does not appear, however, that he made, at this period, any open avowal of the change of his sentiments, beyond the circle of his new friends, or took any decisive part in promoting the infant cause.

The proceedings of Valdesso and his associates, owing, probably, to the notoriety they had acquired through the prosecution which was instituted against Martyr, attracted the particular attention, and excited the determined hostility, of the civil magistrate. The Viceroy, Don Pedro di Toledo, issued a severe edict against heretical books; and some of the writings of Erasmus and Melancthon were ordered to be publicly burnt. He suppressed, also, several academies which had been formed for the advancement of learning, under a suspicion that they were subserving the cause of the Reformers. Not satisfied with these violent measures, he next attempted to introduce the Inquisition into Naples, and for this purpose applied, it is said by the

Bock Hist. Antitrinit. Vol. I. pp. 315, et seq.; Gerdes Specimen Italiæ Reformatæ, pp. 75, et seq.; Melchior Adam in Vita Petri Martyris, 8vo. pp. 30 et 31.

Emperor's orders, to the Pope to despatch some of its deputies to that city. In this unpopular measure he was strenuously opposed by the peoThey broke out into ple at large.

open revolt, and the most serious consequences might have ensued had not hostilities been terminated by a conciliatory arrangement, and the abandonment of the design.*

The measures resorted to by the Viceroy Toledo appear to have answered their purpose, in dispersing Valdesso's society, and suppressing the Reformation in the Neapolitan territory.

Most of those who had

joined themselves to the Reformers, when the season of danger came, made their peace and obtained their pardon, by a public recantation. + Some, however, adhered to their principles, and when they could no longer act upon their convictions in their native land, went into voluntary exile to Germany or to Switzerland. This was the noble conduct of two confessors among this little society, who are entitled to honourable mention. The first was Isabella Manricha, a lady of a distin

* Mosheim, IV. 387, with the translator's note.

+ Among the principal of those who apostatized to the Church of Rome, after taking an active part with the Reformers, was Laurentius Romanus, a Sicilian, who first taught the doctrines of Zwinglius at Caserta, in the Neapolitan territories, and afterwards employed himself in disseminating the tenets of the Reformed at he went to Rome, where he made his Naples. Being prosecuted for his heresy, recantation, and was sentenced to make a public abjuration, and submit to various

other penances. A Rome-il fit," says Giannone, "la confession de ses erreurs, et lui (au Cardinal Théatin) découvrit, qu'il avoit dans Naples et dans le Royaume, plusieurs disciples, entre lesquels étoient des personnes du premier rang, et plusieurs dames titrées, qui apprenoient les Belles Lettres. Il fut condamné à faire une abjuration publique dans les Eglises Cathédrales de Naples et de Caserte, et de là reconduit à Rome, pour y subir d'autres pénitences." Gerdes, ut

supra, p. 79.

Bernard Ochin dedicated to this illustrious lady his "Disputa intorno alla presenza del Corporo di Giesu Christo nel Sacramento della Cena." The following passage, with which he begins his dedication, will shew the high esteem in

guished family at Naples; and the other was Galeazzo Caraccioli, Marquis of Vico, a young and accomplished nobleman, who relinquished his title and his estates, and retired to Geneva, where he became the chief pillar of the Italian Church established in that city.*

SIR,

(To be continued.)

Brighton,

December 20, 1821. F credit is due to the published and unpublished reports of the moral results of M. Fellenberg's Agricultural School, and of that which makes a part of Mr. Owen's establishment at New Lanark, the doctrine of hereditary depravity must be dismissed by all who think facts a better authority than speculations; and every interpre tion of revelation erroneous, which makes it speak a language contradicted by human experience. This is one, but not the only reason which makes those philanthropic establishments objects of most interesting inquiry. If they accomplish all, or in

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which he held her character: "Havendo gia a dare in luce molti sermoni, non gli dedicai ad alcuno particolare: imperoche l'intento mio era che fusseno letti da tutti, e specialmente da quelli, i quali erano per cavarne maggior frutto, sicome sono gli eletti di Dio ma hora perche voglio dedicarui questi sermoni della Cena del Signore, e debito mio il mostrare, perche. Nessuno potra giustamente dire che io sia mendace, o adulatore se defalcando molto di quello che io sento di vostra signoria parcamente, e con sobrieta, laudero non voi, ma i doni e le gratie, le quali inverita vi ha concesse Dio, per pura sua bonta e gratia. Quelli che in Italia vi hanno conosciuta, sanno qual sia stata la vostra sapienza, prudenza, e honesta, quanto siate stata d'animo generoso e heroico, e quanto habbiate illustrati i vostri con lo splendore delle vostre virtu," &c. &c. pp. 3, 4.

The prescribed limits of this essay will not admit of detailed biographical notices of the Italian confessors, whom it may be proper to mention in the course of it. Should the Editor of the Repository deem such notices acceptable to his readers, the writer will hereafter furnish him with a supplementary paper or two, comprising brief memoirs of some of the principal persons who distinguished themselves among the Italian Reformpers.

deed much less than all that has been stated on evidence apparently unexceptionable, while they afford a sufficient refutation of the orthodox faith, they also point out an effectual and certain way of producing moral excellence, and diffusing religious knowledge with a rapidity, and to an extent, which has hitherto been thought impracticable. I would not be understood to wish that establishments like these should be formed with a particular view to the objects of any religious sect, or be applied as powerful instruments of giving greater impression and currency to any set of religious opinions. On the contrary, a grand advantage which they appear to offer is, that of taking religious instruction, and Christian profession out of the exclusive and prevailing influence of any one Christian sect, established or not established by law. Every friend of truth and of mankind must wish, that if large collections of young persons and children can be placed in circumstances more conducive to moral improvement and Chris-" tian knowledge than have hitherto existed, no time should be lost and no exertion spared in effecting so great a purpose. As children of every class are now taught and trained, the chances are great against the introduction of just views of God and of man, of duty and of happiness, into the young mind.. Prejudices and errors of various kinds are a part, and that part the most inalienable, of their present inheritance; and it is in vain to hope for any sufficient remedy from the present provisions of either public or private education. In public schools the formation of moral character appears to be no part of the design; and in private establishments and domestic education it is highly improbable that the mind should not be exposed to influences, which pervert in different ways the moral and intellectual powers that ought only to be developed. Only experiment can shew that in co-operative societies, formed on Mr. Owen's principles and plans, with such deviations or additions as experience may suggest, the means would be provided of excluding particular prejudices and hurtful influences, and leading on the rising generation, step by step, in the paths of knowledge and of goodness. Let it, however, be supposed, that at

a very tender age the great elementary truths of religion, and none but these, shall be explained to them; that with the progress of years when they have heen prepared to consider evidence, the facts of the Christian history shall be laid before them, and every assistance given to them in estimating the authority and interpreting the contents of the books of the Old and New

Testament.

In the mean time, habits will have been formed under the inspection and training of proper persons, who never lose sight of them, (for on this circumstance the success of the whole plan chiefly depends,) and who, while they inculcate Christian maxims and rules of conduct, accustom them to the habitual application of the great precepts of Christian morality in all their amusements and mutual intercourse, as well as in the hours of business, and in the presence of their teachers. In the inental training, the principle which should direct the whole process will be, that the knowledge of facts lead on opinions, and that the opinions which they are taught to receive as first principles of knowledge, be such only as are easily resolved into the constituent facts. The different branches of instrumental learning, comprehending ancient and modern languages, the elements of pure science, and, as shall be judged expedient or proved useful, agricultural, mechanical and ornamental arts, will variously accompany the mental and moral discipline; and thus a broad and sure basis will be laid for every degree of intellectual attainment and moral excellency. All this appears in speculation to be very practicable in a well-instituted plan of public education, of which a part only, and that perhaps not the most valuable part, is to be accomplished either in the present domestic education, or in the public or private schools which now exist. It is here then that reform, religious, moral, political, ought to begin; and they will prove themselves the greatest benefactors of mankind, who shail be able to shew by facts, that they have laid the foundation of it in a reformed education. Time may shew whether the names of Fellenberg and Owen are to stand first on this honourable list. If, however, the title shall be happily established

by the results of present experiments, of one thing we may, I trust, be confident-that there will not be wanting numbers, who, conceding to them the praise of discovery and projection, will rejoice to co-operate according to their means by pecuniary aids or personal exertions in carrying on so great a work. It is not possible to imagine an object more worthy or more likely to kindle the most active zeal of every enlightened philanthropist, let it only be made to appear a practicable one. If the condition of society is ever to be greatly improved, great improvements and great changes in the general education of mankind must precede and prepare it. Mr. Owen has well remarked, in an Address delivered to the inhabitants of New Lanark on the opening of the institution, that "the minds of children are now impressed with false notions of themselves and of mankind; and instead of being conducted into the plain path leading to health and to happiness, the utmost pains are taken to compel them to pursue an opposite direction, in which they can attain only inconsistency and error:" "That it must be evident to common observers, that though children may be expeditiously taught by either Dr. Bell's or Mr. Lancaster's system, to read, write, account and sew, yet they may, at the same time, acquire the worst habits, and have their minds rendered irrational for life:""That reading and writing are merely instruments by which knowledge, either true or false," (truth or error,)" may be imparted; and when given to children are of little comparative value, unless they are also taught how to make a proper use of them:" "That the manner of giving instruction is one thing, the matter or instruction itself another; and no two objects can be more distinct. The worst manner may be applied to give the best instruction; or the best manner to give the worst instruction.”

May I be allowed to request, Sir, that any of your correspondents in the North, would communicate, through the medium of your valuable Repository, whatever useful and interesting information they may possess respecting that branch of Mr. Owen's establishment which is employed in the education of children. I would solicit this favour from your correspondents

at Leeds in particular, because several inhabitants of that town have enabled themselves to give certain information on the subject. It is stated in the ninth Number of the Economist, "that a deputation was appointed by the township of Leeds, 1819, to visit Mr. Owen's establishment at New Lanark, and there to examine into the practical results; that this deputation consisted of Mr. Cawood, a gentleman who then filled the office of Churchwarden; Mr. Oastler, an aged and benevolent character, and a principal leader among the resident Methodists at Leeds; and Mr. Baines, the proprietor of the Leeds Mercury, who is a member of a congregation of Dissenters called Independents; that one of these gentlemen was known, if any thing, to be rather unfavourable to the system he was appointed to examine, and neither of the two others had any bias in its favour; and that, of different political principles and various religious persuasions, they were well qualified from their previous habits and pursuits to take a cool and impartial view of the establishment, and to form an accurate judgment upon its merits: that they returned from the examination to Leeds, full of admiration of scenes of which they had been unable to form any previous Conception, and especially of the system of training and educating the children, and the happy effects which

arose from it." The Economist adds,

"I have had the pleasure of reading Mr. Cawood's private journal, and I do not remember having been ever more deeply affected than by the delight with which that gentleman suffers the feelings of a benevolent heart to run over, as it were, in expressions of affectionate love and admiration of the children, and of blessings on their innocent and endearing deportment."

It is also stated, in the same Number," that the Translator of the two published reports of Mr. Fellenberg's institution at Hofwyl, visited it in the summer of 1819, and observed, that the conduct, morals and behaviour of each new pupil were almost immediately brought to the standard of those previously trained to the rules, habits and intentions of Mr. Fellenberg. In the seminary for the rich there were about 100 pupils of several nations, among whom were princes and

noblemen of various ranks; all of whom, as well as their teachers, were actuated by one common desire of improvement and anxiety to realize the expectations of their director, whom they loved and reverenced. He proceeded always upon the important principle, that the pleasure of doing well, if it has been enjoyed by the young mind, will be found a stimulus sufficiently strong to excite to great and continued exertion; and that a child so brought up will always prefer doing well to doing ill."

If these several reports are, in the main, statements of facts, they are facts which point to sacred duties and blessed effects; and it can no longer be a question, in what way man can do the greatest good to man. In anticipating the use that may and that must sooner or later be made of them, and its bright results, we seem to have escaped from a dark and chilling clime, till reminded, that even now a dense cloud of prejudice and illiberality hangs over us, beneath which bigotry or selfism would still be seen, binding up every mind of man in the trammels of established creeds, and, to make the work sure, placing every infant mind under the absolute controul of the clergy.

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JOHN MORELL.

Exeter, SIR, November 9, 1821. [T has happened to the Sacred Scriptures, in some instances, to be interpreted in a different manner from any other writings, by straining the sense of strong expressions to a greater height and a more universal extent than they were intended to imply. This observation is suggested by considering the passage, quoted by the Apostle Paul, Rom. iii. 10, 11, 12, with great propriety to his subject, from Psa. xiv. 1, 2, 3. In this passage the Psalmist speaks of the Jews, among whom, he says, "There is none that doeth good. God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God: Every one of them is gone back, they are altogether become filthy, there is none that doeth good, no not one."

However true and just the description is, as to the times and persons of whom it is given, yet, I presume, it

could not be intended as a description of the character of all mankind at any time or under any dispensation. The manner in which some of these characters is expressed, "there is none righteous, no not one, there is none that understandeth and seeketh after God," is at first view so general, that persons who have adopted the worst opinion of human nature, and would represent it in its most depraved state, may from hence take occasion to say, that this is absolutely asserted to the full extent of the words, which are universal and without restriction.

But before such an opinion of the whole human race, by nature, can be justly deduced from such a passage of Scripture, it should be considered, whether such general expressions are not frequently found among all writers in a relaxed sense. Such there certainly are, which we understand accordingly, without any difficulty. Is it not then possible this may be the case, nay, will it not be found the probable sense of this very passage? The Psalmist does not speak of human nature itself, or of all mankind as naturally corrupt and utterly indisposed to all good, and continually inclined to evil; but of the habits of wickedness which men had contracted by their own evil-doings. This is not to be understood of every man then living, as if there were none righteous, no not a single individual. For in the very Psalm from which these passages are taken, in which David, in such strong colours, describes the wickedness of some, he, at the same time, speaks of the good and virtuous who were then in the nation, in opposition to these vicious persons. "There were they" (the workers of iniquity) "in great fear; for God is in the generation of the righteous." Here the righteous are opposed to the wicked, which shews that there were men at that time, and in that nation, to whom the latter character did not belong.

The next part of the description, "There is none that understandeth, that seeketh after God," in the same manner does not imply any more than that there were but, comparatively, few that did so. It cannot be supposed a universal character of all men, without exception, in all ages. The Divine Being having revealed himself to the Jews, that revelation, as well as the

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works of God, certainly engaged some of them to seek after God and understand his will. Many also among the Gentiles were not without their inqui ries after the Supreme Cause and Superintending Power of the universe. And although they were not so successful in their researches into the nature and perfections of the Divine Being, as to attain a true understanding and just conceptions of God and the glory due unto his name, but idolatry and superstition in all their forms grew to their greatest excess, and universally prevailed, yet it appears from the writings of their greatest and best men, that God was the subject of their serious and diligent inquiries; and some of them had so far understood the subject as to speak of the Divine existence and character in the most just and sublime manner. And, which is to their great honour, men of the most illustrious genius and in the highest civil stations in Greece and Rome, when they retired from the forum to their beautiful villas, employed their time in rational and ingenious conversations upon this topic; upon the nature, works and providence of God; the laws of nature; the duty, destination and hope of man; and the like important inquiries.

The next part of the sentence, "They are all gone out of the way, they are together become unprofitable," being not such absolute characters of evil as the other, need not be taken notice of; but what follows is of the same exclusive nature of all degrees of good as the two first. Now this expression, "There is none that doeth good, no not one," is not, I apprehend, intended to set forth the nature of man as utterly averse to all good, and destitute of all principle and disposition to do good in any instance, nor to assert that not one single person among the race of men doeth good. The Scriptures allow and suppose that there are men who do good, who perform acts of kindness and beneficence, of virtue and goodness, and that from good principles and dispositions. And experience will testify that it cannot be said universally, "there is none that doeth good, no not one."

The truth, therefore, appears to be, that this character, as well as the former, is not levelled at human na

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