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would have appeared in the history of this period, had not the extraordinary superiors by the freedom of his animad

versions.

The conspicuous part which was acted by Jerome Savonarola, towards the close of the 15th century, might seem to entitle hin to be ranked among the early Italian Reformers. But there is much difficulty in forming any thing like a satisfactory opinion, concerning his character and pretensions, from the very contradictory accounts of his life, which have been drawn up by his friends and his enemies, By Catholics he was considered a turbulent fauatic, who pretended to divine communications and the spirit of prophecy, in order to delude the populace, and dispose them to aid his schemes of sedition against the Florentine government. Protestants, on the contrary, have regarded him as a pious Reformer, and honoured his memory as a martyr. Gabriel Naudé, in his Apologie des grans hommes accusez de Magie, (Bayle, art. Savonarola, note L,) enumerates the following Protestant testimonies in his fa"Beza, Vigner, Cappel, du Plessis Mornai, and all the Lutherans of Germany, generally style Savonarola in their books, the faithful witness of the truth, the forerunner of the Evangelical Reformation, the scourge of the great Babylon, the sworn enemy of the Roman Antichrist; and to conclude, in oue word, with Jessenius a Jessen, the Luther of Italy; and I am surprised they do not call him the John Huss of that country, since they both were put to death in the same manner, were both Heresiarchs, and are both marked with great letters in the Register and Journal of their Martyrs, as appears from the following verses, which they placed under his picture :

your:

En Monachus solers; rerum scrutator

ecutus,

Martyrio ornatus, Savonarola pius.
"Behold the laborious monk, the acute
inquirer into things, the pious Savona-
rola, who was honoured with martyr-
dom.""

Savonarola was, no doubt, in one re-
spect," the scourge of the great Babylon,
and the sworn enemy of the Roman
Antichrist;" since, in direct defiance of
the Pope's commands, he publicly preach-
ed against the doctrines of Popery, and
the pretensions of the Roman clergy.
But he continued in communion with
that Church which he so vehemently de.
nounced as Antichristian, and wore his
monkish habit to the last. The circum-
stances which led to his death are curious.
In the fervour of the disputes which his

vigilance and caution of the agents of
the ecclesiastical authorities led them
to consign every writing, which could
transmit to posterity the names and
opinions of such persons, to the same
fires that terminated the lives and
consumed the bodies of the authors,
That numerous individuals, in Italy,
distinguished alike by their stations,
their talents and their acquirements,
viewed with approbation what was
transacting on the other side of the
Alps, in the early part of the 16th
century, is well known. Some of these
acted upon their convictions, and in
public discourses, and by their writ-
ings, advocated the principles of the
Swiss or the Saxon Reformers. But,
in the end, they found all their efforts
to be unavailing as to any permanent
practical good. and those of them
who were fortunate enough to escape
the ministers of the Inquisition, sought
their personal security in flight and
exile.

Among the earliest attempts to in-
troduce the Reformation into Italy,
must be placed those which were made
at Naples, about the year 1535. The
merit of being the original mover in
these proceedings seems to be justly
due to John Valdesius, or Valdesso,

doctrines had created, a friar of his
convent offered to prove their truth, by
submitting, in company with any of his
adversaries, to the ordeal of fire, not
doubting that he should, by an evident
miracle, come out of it uninjured. The
challenge was accepted by a Franciscan
monk. But Savonarola's champion re-
fusing to enter the fire without being
permitted to carry with him the host, or
consecrated wafer,-a proposal which
was deemed sacrilegious and profane,→→
the populace became incensed, seized
Savonarola, and conveyed him to prison.
He was afterwards put to the torture,
and being condemned to death, was,
conformably to his sentence, strangled
and burnt at Florence on the 23d of May,
1498.

* Antonio Caraccioli, (Collectanea His-
torica de Vita Pauli IV. Colon, 1612,
4to. p. 239,) assigns a somewhat earlier
origin to the attempt at Reformation at
Naples; ascribing it to the arrival in that
city of a body of German soldiers, who
had been engaged in the siege of Rome.
In other respects his account agrees with
the statement given in the text.
66 regiam
retici homines," he writes,
urbem Neapolim, à Petro ipso, Aposto-

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a Spanish civilian, who had been for some time attached to the Court of Charles the Fifth, having acted in the capacity of private Secretary to that monarch, and received from him, as a testimony of his approbation and esteem, the honour of knighthood. In his travels into Germany in the emperor's suite, it is conjectured that he became acquainted with some of the heads of the Reformation, and imbibed their opinions. After quitting Germany, he fixed his residence at Naples, with the view of passing there the remainder of his days in the retirement of private life. Here he devoted his leisure to the prosecution of his religious inquiries, and employed himself in dispensing to others, the light which he had received into his own mind. It appears that in a short period he succeeded in gaining over a considerable number of converts to his new principles; and as the station he had occupied at court led him to mix principally in the first circles, his proselytes were chiefly from this class, and included several individuals of the highest rank and distinction in the place. The persons who had thus become his disciples he is stated to have formed into a society; by which we are, probably, to understand that they occasionally met together for the amicable discussion of religious subjects. For there is no evidence of

their having organized themselves into a distinct church for religious worship, or withdrawn themselves from the service of the mass.

A most important accession was made to this little band of Reformers by the conversion of the celebrated Peter Martyr Vermilius, who was afterwards professor of divinity in the University of Oxford. Martyr was a native of Florence, where he was born in the year 1500. At the age of sixteen, he became, unknown to his friends, a monk of the order of St. Augustine, and at the time now under consideration held the office of Principal of the College of St. Peter's at the Altar at Naples. Valdesso had carried with him from Germany some of the works of Luther, Bucer and Zwinglius; these he submitted to the inspection and perusal of Martyr, who yielded to the force of their reasonings, and embraced the principles which they advocated. After Martyr had joined himself to Valdesso's society, he took an active and prominent part in its deliberations; and, indeed, from this period, as may well be supposed from his superior learning and talents, he became the real head and leader of the party. Sometimes he employed himself in reading lectures on particular portions of the New Testament, which he interpreted in a sense that was at variance with the doctrines of the Church of Rome. Strangers, or persons who were not considered as lorum Principe fidei documentis insti- belonging to the society, were freely tutam, Lutheriana labe inficere studue- admitted to these lectures; and, on runt. Nam primò, Germani equites ad some occasions, the reader had to duo mille, et sex millia peditum, qui post reckon among his auditors many of direptam Romam ed convolaverant, ut Lauthrecum obsidentem repellerent, impii of the place. On one occasion of this the nobility, and some of the bishops dogmatis, quod Luthero propinante imbiberant, multa et nefaria exempla pas- kind, in lecturing on the 13th and 14th sim ediderunt. His posteà aliò amandatis, verses of the third chapter of the first unus Joannes Valdesius Hispanus, qui Epistle to the Corinthians, wherein anno 1535 Neapolim venit, longè majo- the apostle speaks of men's works rem mentium stragem dedit, quam multa being to be tried by fire, having comilla Hæreticorum militum millia. Hic batted the application of the passage enim literis tinctus, iis, quæ ad compa- by the Church of Rome to the docrandam eruditi opinionem satis vulgo trine of purgatory, some of his zealous essent, placido aspectu, quique innocen- Catholic hearers took the alarm, and tiam præ se ferret, comitate, suavita- reported their suspicions of his heresy teque sermonis, teterrimam impietatem, to the public authorities. incredibili vaframento occultabat. Itaque immediately interdicted from proceedHe was ing with his lectures; but he turned a deaf ear to the order, and appealed against it to the Court of Rome, where, through the interest of some powerful friends, he carried his cause

brevi ad se traxit multos, his artibus illectos, deceptosque. In his duo fuêre, ceteris omnibus insigniores, et digno corvo ova, Bernardinus Ochinus et Petrus Martyr Vermilius, ambo hæreticorum posteà Antesignani."

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 disseminating 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, Bernardínus 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 people at large. They broke out into 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

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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 nou 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 Reformers.

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 reliinstruments of givapplied as gious sect, or be applied as powerful

sion 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 Christian 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 inheri tance; 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 edu cation 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 been 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 mental 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 expédient 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 shall 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 Reposi tory, whatever useful and interesting information they may possess respect ing that branch of Mr. Owen's esta blishment which is employed in the education of children. I would solicit this favour from your correspondents

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