Heroes of the Faith in Italy

IN every branch of study we meet with famous Italians. Dante, Raphael, Michael Angelo, Verdi, Galileo, Vespucci, Cavour and Garibaldi, only head the long lists of other famous Italian poets, painters, sculptors, musicians, astronomers, navigators, statesmen and heroes. But we are here going to rise to a still higher sphere, to the sphere of faith.

The following are but a few sketches of Gospel testimony in Italy, chosen from as widely different and representative classes as possible, in order to illustrate the various aspects of Christian life and testimony in that land, and to prove interesting and helpful to workers in various spheres.

What a list of Gospel witnesses in Italy could be compiled! What volumes could be written of their conversion, persecution, suffering and victory!

These brief sketches are real, taken from the original sources of information. They are not written in any party spirit, nor intended as an offensive arm against Rome.

In the very narration of this Gospel testimony a certain element of protest against error and oppression necessarily enters, but it has been our endeavor to keep this within the limits of the narratives. We have always cherished a sincere regard for those who as sincerely differed from us; and we are reminded at the outset that the witnesses for Christ in Italy, of whom we now write, were formerly devout Roman Catholics, who protested sincerely against the evangelical protestant faith. Their protest was sincere; according to their light they were protestants, while hating the very name. They were not indifferent nor “disobedient unto the heavenly vision " (Acts 26:19); and Christ fulfilled in them His promise: " If any man willeth to do His will, he shall know of the teaching, whether it be of God " (John 7:17).

From the Apostolic age down to our own, God has had His witnesses in Italy. The New Testament Scriptures mention many Italian Christians among the early disciples. They appear later among the “fathers " of the Church. In the dark ages their testimony was bright. The early Waldensians carried forward the Gospel torch, and during the Reformation hundreds of Italian believers worshipped God in spirit and in truth. The Inquisition made them its special object of deadly persecution. To-day united Italy, freed from the papal temporal power, grants religious liberty to all, and from the Alps to Sicily there are many Italian Christian Churches offering to their one Lord the praises of redeemed hearts and lives.

Count Guicciardini - the Christian Italian Nobleman

"That government is good which with all diligence seeks the common good, leading men to virtue and to good living, and above all to Divine worship.'—Savonarola.

WHILE the Holy Scripture declares and history proves that " not many noble " of earth are numbered in the high calling of Heaven (1 Cor. 1:26), yet there are some bright and blessed exceptions, and the present brief sketch shows one of these. The wave of spiritual blessing which passed over England about the middle of last century, was remarkable for the way in which it reached the upper classes, leading many of them to become faithful followers of Him who is " meek and lowly in heart " (Matt. 11:29).

The name Guicciardini is familiar to the reader of Italian history, and no one has visited the fair city of Italian art without walking through the street and passing the palace which bear this famous Italian family name. Count Guicciardini was born in that palace on the 21st of July, 1808. He received the highest possible education, and had as one of his fellow-students the future Grand Duke of Tuscany.

When the young Count had reached his twenty-fifth year, that is in 1833, a temporal wave of progress caused Leopold II. to patronize a higher standard of education than had prevailed in Tuscany, and he called his friend Count Guicciardini to undertake the organization of a better educational system. It was no easy task. The young nobleman soon found that he would require to make a new class of teachers, and give special attention to the moral aspect of the art of teaching. Books on the subject were lacking, and Count Guicciardini was in quest of a suitable text book, when one day he met a well-known literary friend. He asked him whether he could recommend any good, moral book on the art of teaching. After some reflection his friend exclaimed, “take the Gospel."

The abrupt recommendation did not remain unheeded by the Count, who examined his valuable library, but could find no copy of the Bible in Italian. He had, however, the Latin Vulgate, and he began to read it as a fit source from which at least he might translate some helpful matter on the subject of his quest. With this object in view he read on day by day. “O the depth of the riches, both of the wisdom and the knowledge of God! How unsearchable are His judgments and His ways past finding out! " (Rom. 11:33).

While Count Guicciardini was thus perusing the Vulgate Bible, he began to discover several serious points of divergence between it and his Church, and his educational pursuits became lost in his more spiritual researches. It was in this frame of mind that one day he was about to go out for a walk. He was descending the magnificent staircase of his palace when he observed the caretaker at the bottom, reading a book which was hurriedly hidden on the approach of the nobleman. Filled with curiosity almost amounting to suspicion, the Count informed his servant that he had noticed his surprising action, mad asked for an explanation. Begging his master to keep the matter a secret, he confessed that the mysterious volume was the Italian Bible, and he handed it to the Count.

“But do you understand it?”

“Yes, some of it," replied the humble dependent.

“Well, take it and come upstairs with me."

Count Guicciardini and his caretaker were soon shut in a room in the palace, reading and meditating together upon God's Word, and this continued daily for some time. One day a warm discussion took place upon a certain passage, and it only ended by the Count saying to his servant, " Well, let us go out and get some fresh air; perhaps in a calmer mood we shall understand it better." Saying so, they left the palace together, and the familiar manner in which Count Guicciardini walked and talked with his servant was observed and caused much comment in the vicinity where the nobleman was so well known and so highly esteemed by all.

While the truth of the Gospel was maturing in his mind, one day Count Guicciardini was saying his creed, and came to the profession of his belief in “the communion of Saints." He suddenly stopped and asked himself the question: “Who are these Saints in whose communion I believe? They must be Saints on earth."

Before many days passed Count Guicciardini found his all in Christ, and his conversion and testimony showed this. He rejoiced to know that Christ was made unto him wisdom from God, and righteousness, and sanctification and redemption; and now he gloried, no longer in his own righteousness, but in the Lord (1 Cor. 1:30).

The Grand Duke was now completely under the power of the Jesuits, and he consented to a determined and definite effort proposed by his government for the suppression of any evangelical work or worship in Tuscany. In January, 1851, the services held in Italian in the Swiss Church were forbidden, and one hundred and twenty persons who had attended them received notice, under the penalty of imprisonment, to cease frequenting these or any other public or private evangelical meeting, while a special prohibition was forwarded to Count Guicciardini.

With all the nobility of his character the Count resented this tyrannical action of the Tuscan Government, and informed the authorities that if they insisted upon it, he would feel obliged to go into voluntary exile. This sacrifice he proved ready to make. On the 3rd of May, 1851, what he thought was the eve of his departure, he wrote to his few Christian brethren the following letter, which ranks as one of the noblest documents in the history of the Italian Gospel testimony. We have translated it from the original Italian, and present it in toto to our readers, assured that they will find it a frank and clear Gospel testimony that requires no comment: " Dear brethren in the Lord Jesus Christ, " It is fully two years that I have been with some of you, searching and meditating upon the Holy Scriptures to know and obtain with prayer the faith which saves in Jesus Christ our Lord. Most of you have been added little by little to our meetings, invited by no one, but rather impelled by the Divine Will to seek the truth. So we did not refuse the call of God, and through the Divine mercy we beheld His work in the increase and prosperity of our gatherings, which have abounded in the grace and peace of the Lord Jesus.

" But the higher powers and governments will often oppose the Lord, who, although He is more powerful, sometimes permits His servants to pass through affliction, that their faith may be tried, His holy name confessed before men and glory brought to Him (Acts 4:1-31; 5:17-42; 1 Peter 4:12-16). We must not be surprised, therefore, if at present we are subject to persecution, and if we are prevented from preaching and teaching the Gospel, and if the Bible itself cannot be in the hands of all.

“Among a large number of our fellow-citizens you know that I, too, was placed under this kind of renewed inquisition, which intends to bind persons and consciences. But since before God and in my social position I do not believe it my duty to submit to it, I have resolved rather to abandon voluntarily this unhappy country, and so regain my liberty of action and fulfill my duties and the sentiments of my conscience. And knowing how deeply you have been interested in me, out of gratitude, and reciprocating your sympathy, it gives me pleasure to leave you this farewell letter. To you, who more than all others know the secrets of my heart, because of the common bonds in our Lord, I am pleased to say a word, and call you to witness the intolerance of Romanism and the despotism which have driven me to the hard path of abandoning my dear country, while I have and can have the conviction that I have wronged no one; that I have certainly taken nothing from anyone; I have respected the laws; I have given the example of obedience to the authorities. I have spoken of that Sacrifice whose blood was shed for the remission of sins. I have not been ashamed to act according to the will of God, even when the current of the times was carrying the majority out of the right way. I have never been ambitious of riches or honors. I have not offered you silver or gold, nor promises of any kind in order to attract you to the faith in Jesus Christ.

" So on leaving this earthly country, on abandoning every worldly interest, the sweet ties of family, the comforts of friendship and the holy conversations which I have had with you, I feel I am under the protection and power of my God. I enjoy the peace of conscience and the assurance of eternal life, not because I am worthy of it, but because Christ is the resurrection and the life (John 11:25).

" For the comfort of you who remain, let me exhort you to rest assured that the Lord will be with you in the future, and will give you in the future, as He has given you in the past, the means of edifying yourselves and establishing yourselves in the holy truths; and on this you may depend, remembering that Christ Himself is the Good Shepherd who has given His life for His sheep, and that He will feed them continually with His divine word (Psa. 23; John 10:1-29).

" In these trying times, however, in which the world is led astray by so many vain speculations, I counsel you that in matters of faith and conscience you will never put your trust in any individual, nor in any class of persons: the Lord Jesus is our only Mediator, our only High Priest, our only Master (1 Cor. 3:3-7).

" Do not place your trust in any particular church: seek rather to belong to the one true Church which is invisible, the assembly of the elect, the redeemed, the true and faithful believers in spirit and truth, knowing that Jesus alone is our wisdom, righteousness, sanctification and redemption (1 Cor. 1:30).
“Search the Scriptures, the Word of God, the whole Bible, and especially the New Testament, to be taught and corrected by them (2 Tim. 3:16; John 5:39; 1 Thess. 5:21; 1 Peter 3:15; Rom. 15:4; James 1:25).
Pray to the Lord. The prayer of faith can do all (Mark 11:24; Matt. 7:7-11; 17:20; 1 Tim. 2:1). It is not necessary to go to church to pray or to worship the Lord. When you wish to pray, enter into your own room. Where two or three are gathered in the name of the Lord, there He is present and hears (Matt. 6:6,18,19,20). Remember the Lord's death in breaking the bread and drinking the wine (1 Cor. 11:26). In this way you will show your faith in His sacrifice offered once for all and which has no need to be renewed because it was perfect and complete (Heb. 9:24-28; 10:10, 12). Go from house to house to break bread. So did all the faithful, all the disciples in apostolic times. To do this there is no need of adornment, ceremony nor special persons. It is well to know this in times of difficulty and persecution like these in which the true Church is not permitted to have an external organization. All the faithful are priests unto the Lord, all brethren being able to enter into the sanctuary, being all built together to be a holy priesthood, Jesus Christ having made us priests to God (Heb. 10:19; 1 Peter 2:9; Rev. 1:6). The Lord will then manifest in the assembly of the faithful His diverse gifts and ministries; and the Church (not the pope nor any hierarchy) will acknowledge the gifts of the Spirit and the different ministries, trying the spirits by the Word, as is expressly ordered (1 Cor. 12; Eph. 4:11-13).
“And let no one be indifferent in seeking his own salvation. In the last day God will call the stewards to account. That does not mean the minister, the confessor, the bishop nor the Pope: everyone will be judged on his own account. Therefore let everyone examine himself whether he is really a member of Christ, washed in His precious blood. To be accursed and excommunicated by men is of little account: what matters is to be united and one with the Lord, sprinkled with the blood of the Lamb and found faithful. Yea, it is well that we should excommunicate ourselves and separate ourselves from the unbelieving, so as not to participate in their sin and not approve of it even by our presence in what they do (2 Cor. 5:10; 2 Thess. 3:14; 2 Cor. 6:14-18; Eph. 5:11).
“Persevere in the faith to the end, assured that you will not be put to shame. If it be possible, as much as lieth in you, live peaceably with all men. Provide things honest in the sight of all men. Be not overcome of evil, but overcome evil with good. Be subject unto the higher powers, for it is necessary we should be so (Rom. 12:18-21; 13:1); remembering, however, never to sacrifice the conscience enlightened by the Word of God, and that in many circumstances it will be right to obey God rather than men, as you already know (Acts 5:29).
“I leave this country commending you to God and to the Word of His grace, which is able to build you up, and to give you an inheritance among all them who are sanctified. Pray for me. I am leaving for a distant land, looking to the Lord for guidance as to where I may settle. Perhaps we shall not see one another again in this world, but we shall nevertheless be united in the future life, when we shall be able to see our God face to face without any veil, when we shall be led by the Lamb to living fountains of water, when God shall wipe away all tears from our eyes Rev. 7:17). To Him be blessing, honor and glory forever and ever. Amen. May the love of God, the Father, the grace of the Lord Jesus, and the Communion of the Holy Spirit, be with you all. Amen.
“Your brother in the Lord,
“P. GUICCIARDINI.
Florence, 3rd May, 1851."

From this pathetic farewell letter it is most evident that the noble writer had not been converted to a human party, but to a Divine Person, Christ, and therefore he was inspired by no vindictive feeling against his enemies.

On the evening of the 7th of May, Count Guicciardini went to the house of Fedele Betti, a Christian brother, to say good-bye. He was accompanied by a young Italian whom he had met on the way. Other four friends had arrived shortly before. The little gathering was therefore casual and informal, and in fact the host was the only one of the seven who had known all the others. The subject, however, soon turned upon the Count's approaching and regretted departure. Signor Betti proposed that before separating they should read the fifteenth chapter of John. Each verse afforded a subject for a brief and comforting comment, and while the simple little meeting was thus peacefully proceeding, the bell rang and seven gendarmes entered and arrested the seven disciples of Christ! At half-past eleven o'clock that night they were taken to the historical Bargello prison and all put in the same damp and dirty cell, in which, however, they were able to enjoy one comfort, the continuation of their happy meditation on John 15, for Count Guicciardini had a small New Testament in his pocket.

The following day they were examined on the charge of having been found in a meeting of the protestant propaganda. From the books and papers sequestered it was clearly proved that the little meeting was absolutely casual and informal; but the Book was sufficient! Rome could prove her case from its very presence, and the seven disciples were condemned to six month's imprisonment in different parts of Tuscany.

Through noble English and Prussian diplomacy, after nine days' imprisonment in Florence, the seven Gospel witnesses, found guilty only of reading God's Word, were allowed temporal freedom, to be followed however, by the execution of the legal sentence.

The news of the Count's arrest had filled the palazzo Guicciardini with consternation, and his mother, a devout Roman Catholic, begged him to recant; to which he replied: “If the Church in which we were born had remained the chaste spouse of the Lord, it certainly would be anti-Christian to separate from it. But it is not the true Church of Christ which we are leaving: indeed, we desire that it should return to its primitive purity. We are leaving only the superstitions she added in the darkness of the times, and we are returning to the purest fount of the faith of the Gospel."

The Countess used her high influence to obtain the liberty of her son, and would have succeeded had he not requested that it should be conditional all my brethren with me, or none of us." He begged only to be permitted to leave Tuscany, and the sentence of imprisonment was so modified that Count Guicciardini and three of his fellow-prisoners were able to start for Genoa and Turin We follow him to England, where a warm welcome awaited him by the noblest Christians in the country. His temporary exile in England was a link in God's golden chain: here he found young Signor Rossetti, and led him to Christ. Returning later to his native country, on which the day of liberty was dawning, he spent his time and means in the spread of the Gospel. He visited his dear Italian brethren in their meetings and homes, and never allowed his social position to form a barrier in Christian fellowship. From the palace which bears his name he peacefully passed to be with the Lord for Whom he suffered the loss of all things, and counted them but as naught that he might gain Christ, and he found in Him, not having a righteousness of his own, even that which is of the law, but that which is through faith in Christ.

Many in this proud and worldly age would vainly believe that the Gospel of Christ has no real attraction for the rich and noble of our times: formal, ritualistic religion may, but spiritual truth, they affirm, has not. But there are among the rich and noble of Britain those whose lives are a testimony against this false suggestion of the enemy, and we are glad to confirm their testimony by that of this Italian, true nobleman, rich, learned, esteemed and honored. " By faith " he made the choice of the faithful, choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; accounting the reproach of Christ greater riches than the treasures of Egypt, for he looked unto the recompense of reward " (Heb. 2:25, 26).

Rossetti - the Italian Christian Poet

"Poetry, or literature in general, ought to have the useful for its end and the true for its subject."—Manzoni.

THE little Abruzzese town of Vasto stands on the Adriatic coast, commanding a delightful view of land and sea. The people belong to the finest race of the Italians, having preserved more than any other the ancient characteristics. There is no name of which this picturesque district ought to be more proud than that of Rossetti, for it is cherished where-ever painting and poetry are studied.

Teodoro Pietrocola Rossetti was born on the 26th of November, 1825, of pious parents. He was brought up most religiously, and more than one good Catholic friend ventured the prophecy that the lad would become a Saint. In the true and real sense of the word the prophecy was fulfilled! He made rapid progress in his classical studies, and with his fellow students enjoyed many a walk in the country, reciting and discussing the Latin and Italian poets. Poetry is not an after growth: it is innate, and appears early in the springtime of life. So in Rossetti. His early compositions showed how rich was his poetic vein.

The young student was now nineteen years of age, and among his companions was a priest, a few years his senior. They had arranged to take a long walk in the country one Sunday morning after mass. Rossetti arrived early that morning at his friend's house, purposing going with him to the solemn sacrament. When he entered the young priest's room he was shocked to find him enjoying a hearty Italian breakfast, which consisted of ham, figs and wine!

“What are you doing? " exclaimed Rossetti.

“Are you not going to say mass? And here you are eating! "

“What harm is there? " asked his reverend companion.

“Why, it is a mortal sin to eat before receiving the Lord," remonstrated Rossetti.

“Who says so? " indifferently retorted the young priest.

“Why, the holy mother church," replied Rossetti, indignantly.

“Oh, my son," answered his free and easy sacerdotal friend, “if you believe all that the holy mother church teaches, you will believe many things that are not true. Give me that book (pointing to the Vulgate Bible). Read here what it says: Luke 22:19. Do you believe that it is possible to do anything in remembrance of a person who is present; or that a person can have two bodies at one time, which would have been the case if the bread had become the body of the Lord t If you believe this, then you must believe that He is a vine and a door."

These statements of the young priest came as the first great shock to Rossetti's faith in the Church of Rome.

At the age of twenty-one he went to Naples and entered the University. That was in 1846, in the very throes of political agitation. The love and longing for freedom had laid hold upon the youth of the country, and with his fellow students young Rossetti was drawn into the rapid current of the national cause. But he soon found that it was dangerous in those days to say a word against the Bourbon government, and it was only his manifest natural ability that caused his political enemies to bear with his views, in the hope of gaining him over to their party. This hope proving vain, and Rossetti's fervor growing stronger in the cause of freedom, he was sought for by the government of Ferdinand II., and made his escape to France. His literary gifts soon found him many friends among the French nobility, but he found his freedom was again in danger, and he was just in time to cross the Channel and reach the hospitable shores of England at the close of 1851.

He received a most cordial welcome from his uncle Gabriel, and through him was soon introduced to many literary personages in London. With a rich store of classical poetry, fired with the love of liberty, he had no lack of matter for his ready pen.

But there was One who was following the steps of that ardent youth in the land of exile, One who knew the longings of his unsatisfied soul, and He was about to reveal to that heart seeking rest, a liberty never attained to nor obtained by any of this world's reformers. So it was one of God's links in the golden chain of His grace that Rossetti should go to Teignmouth to teach. Here Count Guicciardini was staying, and the two Italian exiles met. That was a historical meeting! As they walked slowly along the shore, the Count calmly put the question to Rossetti: “If you were to die to-night, what would become of you?”

“If I were to die to-night? Indeed I do not know what would become of me," replied his friend, taken by surprise with a question so unexpected and of such a solemn personal import.

“If I were to die to-night I know where I should go," peacefully said the nobleman.

“Excuse me, Count, but to say what you say, one must be either ignorant or presumptuous," retorted Rossetti.

“Well, let it be so: I may be ignorant and you learned, but all the same I know where I am going and you do not," repeated the Count with perfect assurance.

No more was said on the subject, but the arrow remained fixed in Rossetti's soul, and he could not sleep that night. He had to return to London to give lessons in Italian to some of the highest personages in our country. Among his students was a Christian gentleman who proposed reading the New Testament in Italian. One day the reading lesson was in the Epistle to the Ephesians. The student having read the Scripture: “by grace ye are saved," ventured to offer an opportune explanation of this saving truth. The work of grace had begun in Rossetti.

“Grace first contrived the way
To save rebellious man;
And all the steps that grace display
Which drew the wondrous plan."

With a pure and personal faith Rossetti believed on Him that raised Jesus our Lord from the dead, Who was delivered up for our trespasses, and was raised for our justification (Rom. 4:25).

As in the natural so in the spiritual world, first impressions often remain the most vivid. The free unmerited grace of God was the first Gospel truth which impressed Rossetti's heart, and it became the greatest theme of his life.

A few days after, his Christian pupil said to him:

“I am going to a meeting to-night."

“A meetings What kind of meetings “inquired Rossetti.

“It is a meeting that has nothing to do with politics," replied the student, adding politely: If you would like to come, I should take you there. It is in Orchard Street."

Rossetti went, and found a number of people met to read and meditate upon the Holy Scriptures. What a meeting that was to him! He never departed from what he learned there. It was the old, unchangeable theology of the Gospel he received, and in its rich, spiritual truths he became an established believer. Among those by whose Christian fellowship he early profited were Lord Congleton, Lord Radstock, Col. Bell, Dr. Maclean, Mr. George Muller, Mr. R. C. Chapman, and many other eminent Christians.

Liberty had been granted in Piedmont, and the spiritual awakening there was spreading. The news of its needs reached Rossetti, while that of his conversion had reached his brethren in Italy. He had prospects of a brilliant literary career in England, but the Gospel call from Italy came with such irresistible power that he went to the Embassy in London and got his passport, signed by Cavour, “to preach the Gospel."

Many farewell missionary meetings have become memorable, but none more so than that held in Orchard Street, London, to bid God-speed to Rossetti, leaving England, the land of his exile, in which he had found true liberty, and now, freed, he was going to free his fellow-countrymen in Italy. Mr. Chapman's farewell address, Rossetti's touching request for the prayers of his brethren that he might be blessed to his dear Italy, the final, fervent prayer of one of the elder brethren, offered for him as on his knees he bowed, the other elders holding their hands over his head, all was worthy of the event which was to have such blessed results.

Alessandria became the first center of Rossetti's work in Italy. This Piedmontese city, which lies in a plain at the junction of the rivers Bormida and Tanaro, and possesses one of the strongest fortresses in Europe, was called after Pope Alexander III., who raised it to a bishop's see. The labors of Rossetti made it become one of the centers of evangelical testimony in Italy. He soon gathered around him a band of Christian young men, to whom he taught the Word and whom he guided in the work of God. He had a rare and valuable gift of inculcating confidence in these young native evangelists in the Gospel mission, and developing the talents in them for their future service.

So widely did the Gospel spread in Piedmont that even from the city of Rome there arrived monks to preach against the ardent evangelist, who had now the hearty and helpful fellowship of several able Italian brethren, a band of faithful witnesses for Christ. Some of these were men of learning and social position, and some belonged to humbler ranks: all preached the same Gospel.

The enemy made a strenuous effort to get rid of the leaders of the evangelical church, and so scatter the flock. When this persecution was at its height, after one of the meetings, Rossetti put the question to the audience: “They wish to send us evangelists away. What will you do I Will you return to your idols I “Soon the reply came from one and another, assuring Rossetti and his companions that the Gospel which they had preached to them would be their firm hope to the end.

Shortly after this the Church in Alessandria met for the first time around the Lord's table, a testimony which for over half a century has not ceased. Rossetti had published a few of his choice hymns, which were sung by that simple, saintly company.

Meanwhile the persecution against the Gospel continued. The enemy, however, changed its tactics and became more aggressive, and with the apostle, Rossetti could say: “Once was I stoned." The injury which resulted was painful and might have been very serious, but God's faithful servant preached the same evening. To the young brethren who gathered around him in sympathy, he said with a satisfied smile: “I was hoping that the stones might not wound your faith."

On another occasion Rossetti was expected to arrive at Spinetta by a certain train. Two hundred young ruffians were instigated by the priest to wait his arrival with stones and sticks! The hour arrived, the train arrived, but Rossetti did not arrive! He had missed the train! The ill-intentioned hooligans contented themselves with the hypothesis that the authorities in Alessandria had detained the evangelist, and they soon dispersed with the hope that he might never return. Those who had gathered with the good intention of hearing the Gospel, remained in the hall, and were discussing the situation when Rossetti appeared in their midst! He had come in a carriage rather than disappoint the people. How vain was the hope that Rossetti might never return to Spinetta may be gathered from the fact that in 1868 he convened the first annual Agape held there, a Christian gathering which since has proved a source of fellowship and encouragement to thousands of God's people in Italy.

But Rossetti's labors were not confined to one part of Italy. Turin, Genoa, Florence, Rome and many other cities, as well as towns and villages enjoyed his ministry. For some time, however, symptoms of failing health had been occasionally showing themselves, but Rossetti continued in his joyful service. He reached Florence, and though weak in body he went to the morning meeting there on Sunday, 3rd June, 1883. He read Acts 7:5-6; Heb. 13:8-15; Rev. 1:4-6; 4:1; 5:9-14; 16:13; and spoke with great feeling and power of the joy and glory reserved in Heaven for all the redeemed. Those who heard him said afterward: “He transported us to Heaven." Having finished his happy and helpful meditation and exhortation he sat down, and was in the act of rising again to propose a hymn, when he suddenly and peacefully passed to be with the Lord whom he had so loved and served. His beloved widow, who so heartily and faithfully shared his testimony, has since indefatigably continued in the work.

Reviewing Rossetti's ministry, a writer well said: “His favorite doctrine, which he was never tired of preaching or of hearing others preach, was that of grace." This is the key of the question: Why does his influence live on so wide and deeply in Italy? His seeking, searching soul had weighed carefully this world's literary, philosophical, social and political systems, and had found them wanting; but when God had called him by his grace and revealed His Son in him, the theme of His life was grace: grace for the sinner, grace for the saint, grace for the Romanist, grace for the Rationalist. All who heard him speak, and all who still read his writings felt and still feel that he believed, therefore he spoke. As he spoke of Heaven his smile was almost angelic, and with tears he uttered his solemn warnings.

Rossetti preached the Gospel and taught the truth with that rare clearness and simplicity under which is hidden a rich store of learning. His ministry was that of the deep stream which flows smoothly. Although the most cultured, classical man present, he always spoke so simply that the unlearned and young in the faith could understand the message. The same clear simplicity characterized his writings. The style was the man. He left the Church in Italy a rich inheritance of expository works, as sound in doctrine as they are clear in exposition.

But what shall we say of his choice hymns? Were they not truly sacred? He was born a poet, and grace tuned his gift to the key of Heavenly praise. His hymns embrace a wide range. Faith, hope and love find in them wings to fly to heights of glory. From the snowy Alps to the smoking slopes of Etna, the sweet verses of Rossetti are brightening the days of childhood, leading upward to God the praises of worshipping hearts, comforting the sorrowing and calling the sinner to repentance.

As we have listened to these sacred melodies, sung to music which also can rightly be called sacred, we have prayed that the Church in Italy may be preserved from lowering this high and heavenly standard of praise. The writer feels that he dare not venture to translate such lines as these in which Rossetti celebrates the praises of the Lamb of God.

Laude all'Agnel di Dio,

Che eta del Padre a lato;

Per nor Gent s'é date,

E vittima si ff.

Sali come rampollo.

Da terra inaridita;

Per nor la propria vita

Offerse it Re deli re.

Eugenio - the Christian Italian Student

"He merited not to be born who thinks he was born for self."—Metsatasio.

THE hilly region of Piedmont presents some of the most picturesque scenery in Italy, and the subject of our present sketch passed his eventful life in the midst of it. His native village stands on a hill commanding an enchanting view of two fertile valleys, clothed with richly cultivated vineyards. He belonged to the leading family of the neighborhood, and could boast of having had a near ancestor in the local bishopric His parents and relatives were devoutly attached to the Church of Rome in which he was baptized and confirmed. Having finished his preparatory studies at the grammar school, he proceeded to Turin to study law, following the profession of his father, who was a well-known solicitor. Italy seems to be a land indigenous to Universities, from which have gone forth many of her brightest sons to enrich the fields of the world's learning. Turin University was founded in 1404, and numbers 2500 students.

Eugenio was a passionate lover of music, and in after years used to recount how in his youth he often listened with breathless emotion to the sacred music of the great Italian masters, " which, however, when ended left my heart empty." One evening he went to hear the famous musical production, “The Massacre of the Huguenots." The melodious notes which reproduced the patient sufferings of those pious martyrs, made a deep impression upon Eugenio's mind, and he began to think of those faithful protestants, not as the vile heretics depicted by Rome, but as persecuted followers of Christ. He knew that they had received their faith and fortitude from the Holy Scriptures, and now his uppermost desire was to procure a copy of the Bible and read its Holy pages. But in 1847 it was difficult in Italy to find a copy of God's Word in Italian, priests against its entrance which “gives light."

Eugenio's character was free and open, and he did not conceal his sympathy with the cause for which the Huguenots had been so mercilessly massacred, and in his written exercises he occasionally illustrated his subject by referring to those cruel deeds committed in the name of religion whereby one hundred thousand innocent protestants pilfered death. A latent suspicion existed in the minds of some of his clerical professors as to the orthodoxy of his religious views and reached its climax through one of his literary efforts. In a Latin examination he was asked to choose and translate any piece of Latin into Italian verse. He asked for a copy of the Vulgate Bible and put the 19th Psalm into beautiful Italian poetry. His suspicious teachers thought they had discovered in Eugenio's rendering a decided tendency to the Evangelical faith, and specially in the closing verse where the Psalmist sings: " The words which from my mouth proceed, The thoughts raised from my heart, Accept, 0 Lord, for Thou my Rock And my Redeemer art."

Many years after, speaking of that event, Eugenio one day weeping said: “I did not know Him then as my Rock and my Redeemer; and yet my enemies discovered my longing after Him, and persecuted me all they could. Some of my professors were kind and impartial, and one of them told me privately that my work was excellent, but he counseled ME not to present anything of that kind again. Another professor showed me much sympathy, and endeavored to comfort me with the vain assurance that if I only knew how to dissimulate as others do, all would be well with me."

In similar moral experiences of disappointment and resentment, many of our most promising young men give way to indifference and skepticism. They fancy that such a sphere may afford them more freedom from the responsibility and care of any definite religious course. But before they have traveled far on the broad road they discover that it is a downward grade. Such was the experience of Eugenio, happily a very brief one.

Late one afternoon he was returning from the University to his lodging. It was raining, and the young student was walking pensively under one of the porticos when a humbly attired colporteur offered him a Bible.

“Sir, purchase God's Word. You will not regret having done so." This was the very Book he had been seeking, and the very Word he was in need of that very moment! He bought the Bible in his own soft mother tongue. The faithful colporteur had quickly to make off, for he was spied by the enemy of the Bible, and Eugenio never met him again! When he arrived at his room, he was so enraptured with his sacred volume that he did not observe that the table was spread for his meal, and he began to turn over its pages without any definite order or object in view. He then remembered that he had not dined, and he hid the Bible in his room till he felt free again to read some of its Divine teaching. That very evening he brought it from its secret corner, and till early in the morning he poured over its Holy pages. Speaking of that memorable event in his life, he says: “I felt as if I could read it all that night. I cannot express the impression it produced upon me: the joy, and then the confusion of face as I thought of my spiritual condition." He knew and felt that he was one of "the sick" who need the Physician (Matt. 9:12).

Eugenio found peace in believing “the record that God gave of His Son." The great and glorious end of the Holy Scriptures is mentioned by the Apostle John: " These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life " (1 John 5:13).

Eugenio had become heir to a considerable quantity of land near his native village, and he now decided to study agricultural science with a view to developing his ground. He was led to this decision however, from a growing desire to be free from his dependence upon those who had shown their hatred against his faith. He thought that as a landowner and by cultivating his vineyards according to the most scientific methods, he would be in a position which his enemies could not easily assail. So with all the courage and tenacity of his nature he gave himself to the study of agriculture, and to him it became a science which he cultivated to its highest degree. He entered the National College and studied under the most famous professors of his day. Having successfully finished his course, he began to put into practice the knowledge he had acquired, and soon made very radical alterations in the land of which he was now the owner.

The news of Eugenio's evangelical faith had spread all over the district, and the people were wondering whether they should believe the priest's version of it when some of the oldest peasants began to rebel against the new scientific methods of cultivation. “Our forefathers," they argued,” never studied botany nor chemistry, and yet they lived and died without these modern ideas. They worked their little plots, and did not trouble about studying the nature of the soil. They left it as they found it, and so shall we. Don Merlo says that Signor Eugenio is a religious revolutionist, and it would seem that he is not content with changing our religion: he actually wishes to change our ideas of the land! "

But before many seasons had passed, the most antiquated and bitter enemies of progress were glad to learn and adopt the agricultural methods introduced by Eugenio, and in consequence the whole district became prosperous. Many land owners sent their peasants to his fields to study the new means of receiving richer returns from the soil. While Eugenio freely and gladly offered to all the benefits of his agricultural studies, he quite as freely and still more gladly made known to them the good news of salvation. This, however, increased the opposition of the priests, and the young heretical landowner was now engaged in a daily battle with papal Rome. There was no doctrine of the Romish Church he had not fully considered and he fearlessly faced the priests and friars sent by the bishop to oppose him. But this controversy only resulted in greater publicity for the Gospel, and the Bishop changed his modus operandi. Nothing was left unsaid or undone to discredit the Gospel testimony of Eugenio and his few brethren, and among the weapons used by the enemy, none proved more likely to succeed than that of fear which always thrives upon superstition. So the priests spread the report that the Protestants did not bury their dead properly, and the more ignorant among the people actually believed the suggestion that the devil came and carried off the bodies of the heretics!

One day the dear little child of a Christian in the village died, and for the first time the people were to see what a Protestant funeral was like! The fond mother kept a careful watch over the little corpse, but the dreaded fiend did not appear. Was the priest's sure and sacred report to end in a fiasco? No! What then? A funeral boycott! So the gravedigger refused to do his work, and the news soon spread that the little protestant body would not, could not be buried!

But Eugenio was not so easily defeated, and going to his poor sorrowing Christian brother, he said “Come with me, all is well."

They went together to the civil authorities, and in the name of the law asked for a piece of ground in the cemetery. This was granted. They then went to the priest and demanded the keys of the burying ground. They were handed to Eugenio, who then called one of his own peasants and ordered him to bring two spades, and a large crowd gathered to witness Signor Eugenio with his farm servant digging a grave! Having finished his noble work he addressed the people, many of whom wept as he preached by the newly made little grave, and all had a manifest object lesson on the works as well as the faith of protestants in weeping with those who weep.

Eugenio was now married to a Christian lady who fully and faithfully shared with him the joys and sorrows of life. Their home became the center of the gospel testimony in that district and from it, through the labors of several earnest Italian evangelists, spread far and wide. The village priest was becoming old, and the bishop thought that a younger padre might more effectually stem the advance of the protestant plague. So he chose a young priest, tall, strong and arrogant: more aggressive than progressive. He vowed to his bishop that he would soon rid that fertile valley of the evangelical pestilence. As he rode on horseback to his new parish, he stopped at the house of an aged villager who most reverently saluted him.

“I see you are a loyal son of the Church."

“Yes, I am, your Reverence."

“Well, you are the very man I want. Your long experience is valuable to me in my new official and difficult duties here. You may know that the bishop has chosen me for this parish as he believes I am the priest befit fitted to free the whole district of the protestant heresy. Now, as you know these protestants well, I want you to counsel me as to the best way to act."

" Well, your Reverence, I have long known Signor Eugenio and those who meet with him, and I can assure you that if you want to get rid of them the best way is to leave them alone, for these evangelici always increase through persecution."

The proud prelate shook his head, mounted his horse and rode off, determined not to accept that humble counsel, which soon proved true as his Reverence endeavored to carry out his aggressive plans.

About this time Eugenio made the acquaintance of Carlo, a Christian tradesman living in a town twenty miles down the valley. Carlo had a rich voice, and had often sung in the Church. A young friend of his was going from home, and left with him a parcel, requesting him to keep it till he returned, adding: “if I die, keep it altogether." In a few weeks Carlo received the news that his young friend was dead. With emotional respect he opened the little parcel. It contained the Bible of that young Christian, whose life had spoken to those who would not listen to his words. Carlo remembered what a pious young man his deceased friend was, and although a protestant, and excommunicated with his Bible, yet an evil tree could not bring forth such good fruit; and so he determined to take the risk and read the Book. It became such a revelation to him that he invited his friends to come to his house and read it; and thus began a gospel testimony which, in its far reaching results, has proved one of the most important in Italy.

Through this new link Eugenio now became united to many other native Italian Churches with which his fellowship grew in mutual blessing.

Eugenio contributed much to the evangelical literature of the country. He was most jealous as to sound doctrine, but always spoke truth in love. He exhorted his brethren not to forsake the assembling of themselves together, and gave the example by attending the meetings far and near, even when his health was weak. He was kind to the poor, friendly, affectionate and sympathetic with all in suffering.

After a life of faithful service for God, Eugenio was called to his Heavenly Home. As he departed he was surrounded by the love and esteem of those who had formerly opposed him. One hundred and fifty of his native Christian brethren stood by his grave; nine Italian evangelists preached the Word of eternal life to hundreds of people gathered in profound respect.

“Now Signor Eugenio has gone!” exclaimed the priest, “soon his flock will be scattered!” But the flock was not Eugenio's! He had often prayed: " Now the God of peace, that brought again from the dead our Lord Jesus, that Great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do His will, working in you that which is well pleasing in His sight, through Jesus Christ, to Whom be glory forever and ever. Amen."

One of the first young men whom Eugenio led to Christ, continued to labor in the Gospel in that fruitful field. " And so were the Churches established in the faith and increased in numbers daily."

Luigi - the Christian Italian Pioneer

"Woe to thee, Simon Magus! Woe to you,

His wretched followers! who the things of God,

Which should be wedded unto goodness, them,

Rapacious as ye are, do prostitute

For gold and silver in adultery!"

—Dante.

IN His grace God is pleased to bring men to Himself by very different means. He gently opens the heart of a Lydia as she quietly listens to His word, and He gives peace to the troubled jailor, who in the agony of his soul cries: “What must I do to be saved?” Luigi's conversion was more like the latter. He was “born again “in the midst of a great religious agitation. His own brother had become a Christian, and had just been arrested for his faith by the authorities still under the dominion of the papal Rome. Late the same evening the gendarmes came to the house to make an inquisition! Through a little hole in the door Luigi could see who the visitors were, and before opening hurried to hide his brother's Bibles and other books, and the search proved fruitless.

But Luigi had not yet hid God's Word in his own heart, and hence he still feared man. But the impression produced upon him by the visit of the gendarmes did not leave him with their departure. He reflected upon the reason why his dear brother was in prison while he was free and at home! “He is a Christian and I am not. He is not ashamed of the Gospel: I am, because I have not believed it."

This is ever God's order: believing, then confession, “for with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation “(Rom. 10:10).

So Luigi decided to become a Christian and confess Christ, for Whom he at once became a witness and a worker. He began to distribute the Bible secretly among the people, but he was spied, and had to leave the province until 1859, when liberty of conscience was granted to all.

The Gospel had spread in Italy, and had reached the snowy Alps, the Lombard plains and the fertile fields of Tuscany, but Rome was still walled against it. Pius IX. sat in the Vatican, surrounded by 11,000 rooms, halls, galleries and chapels. On the 18th July, 1870, his papal infallibility had been decreed. Three days previously the Franco-Prussian war had been declared. The coincidence was not casual: all had been planned. The war was to result in such a way that it would prove to be the seal of Providence upon the decree of the papal infallibility. Popery has made many very fallible decrees, but never one more fallible than the “infallibility." It has cost her the loss of the “temporal power” and the loyalty of the Latin nations.

The hopes of the Italians were rising daily, and they saw the day approaching when Italy would be a united country. But Rome, their greatest and most famous center, was still in the hands of the papacy, supported by the French troops. In July, 1870, however, at the outbreak of the Franco-Prussian war, the French forces were recalled from Rome, and left the city on the 8th of August. The French surrendered at Sedan on the 2nd of September, and immediately thereafter the Republic of France came into being.

This modified the political difficulty under which King Victor Emmanuel had been laboring, and he felt himself free to make Rome the capital of his new kingdom. He notified his intention to the Pope, who made a vain appeal to the King of Prussia. The Italian army advanced to the city of the Caesars, and Pius IX. offered only a formal resistance.

The 20th September, 1870, is the most illustrious date in the history of the union of Italy. On that day the Italian army made the famous breach in the wall at Porta Pia, and entered Rome. King Victor Emmanuel's saying has proved true: “Ci Siamo e ci resteremo" (Here we are and here we shall remain).

But the breach of Porta Pia had another loftier significance: it not only opened the way for political liberty, but for religious freedom in Italy, and therefore it was beautifully significant that at the rear of the Italian army, a true servant of Christ, armed only with the sword of the Spirit, should enter Rome by the breach of Porta Pia! That Porta (gate) and all the other gates of Rome had been closed against the Gospel: that wall represented the stronghold of popery.

Who was that Gospel pioneer that entered Rome on the 20th September, 1870? Was he clad in military costume, armed with military weapons, surrounded by military escort? No! It was Luigi, the humble and faithful colporteur of the British and Foreign Bible Society. He passed through the breach, not with the heavy wagon of artillery drawn by war horses, but with a small cart load of Bibles drawn by his faithful dog. Roman Generals long ago had entered the Eternal City in brilliant triumph, wearing the victor's garland, but when Luigi passed the breach of Porta Pia no outward display greeted him: he was at the rear of the Italian army, and was taking to papal Rome what 1800 years before the Apostle Paul took to pagan Rome, " the Gospel of Christ," which is " the power of God unto salvation to every one that believeth " (Rom. 1:16).

As Luigi entered Rome with the Bible he felt that the priests feared and hated it more than the cannons of King Victor Emmanuel; but he had entered Rome for Christ, and could say by faith: “Here we are and here we shall stay." The Scripture came to his remembrance with comforting power: “The weapons of our warfare are not of the flesh, but mighty before God to the casting down of strongholds “(2 Cor. 10:4). He remembered how the Apostle Paul closed his epistle to the saints in Rome with a sublime doxology which we may call the doxology of the Divine Revelation: " Now unto Him that is able to stablish you according to my Gospel and the preaching of Jesus Christ, according to the revelation of the mystery which hath been kept in silence through times eternal, but now is manifested, and by the Scriptures, according to the commandment of the eternal God, is made known unto all the nations unto obedience of faith; to the only wise God, through Jesus Christ, to Whom be the glory forever. Amen."

Luigi remembered, too, how Clement of Rome, whom the papacy claims as her fourth Pope, wrote to the Church in Corinth, towards the close of the first century: “You have read the Holy Scripture, and you are well instructed in it; you have applied yourselves assiduously to meditate upon it. Preserve it in your memory, and reflect often upon it in your spirit."

He contrasted with Clement's letter the Index of Pope Innocent XI., published in Rome, in which the Holy Scriptures, in whole or in part, are prohibited.

With the dawn of religious liberty in Italy, the leaders in the Gospel testimony, competent to judge, considered that the best translation of the° Holy Scriptures in Italian was that made by Diodati from the Hebrew and Greek texts, and published by him in 1607, and which then and since received the highest praise from the most learned and impartial scholars in Italy. This is the version which Luigi introduced to Rome, and which is adopted by all the evangelical Churches in Italy. But it was regarded by the papacy as the most dangerous book in Rome. So Luigi had to make another breach in the papal wall, and carry the Word of God in Italian, published by the British and Foreign Bible Society, into the very camp of the enemy. That was pioneering! A heterogeneous crowd witnessed his entrance. Some hailed the Gospel messenger, others wondered who he was, while the proud Roman said: “Civis Romanus sum. Take your Bible to Peking if you will, but do not bring it to Rome, the center of Christianity." To this latter class Luigi had always one answer: If you will publish a faithful edition of the Holy Scriptures in Italian, at a price which will enable the people to purchase them, and if you will circulate them publicly, then I shall go to Peking."

Luigi had many discussions with the priests, especially at the beginning of his testimony and work in Rome. One day he was offering the Holy Scriptures to a number of people who had gathered around him. A clerical entering the little crowd, accosted him: “What right have you to circulate these false books?”

Promptly and clearly Luigi replied: " This is a very serious and illegal charge to make against me thus in public, namely, that I am circulating false books, and I could bring you to answer for it before the law; but as it is in the form of a question, and especially for the sake of those around me, I will answer it now."

Meanwhile the presence and attitude of the prelate had attracted a large crowd, and Luigi, addressing him, said: " You have really raised two questions: the moral character of my books, and my right to offer them. I shall answer the last point first, and shall prove to you that the books I have offered these people are genuinely what they are said to be, the Word of God."

“I repeat: your books are false," angrily exclaimed the Romanist.

“Now, sir," replied Luigi, “I now afford you the opportunity of proving this charge in the presence of those who have heard you repeating it. I do not suppose you have any version of the Holy Scriptures, but I have here a copy of the Vulgate, authorized by your Church. Will you take it and judge whether this Italian translation is correct. I shall read it aloud, and you will follow in the Vulgate: John 16."

“What the Church declares is sufficient for us. We do not need your Bible," abruptly answered the prelate.

“No, sir. What the Church says is not sufficient. Listen to God's Word: He that hath an ear let him hear what the Spirit saith unto the Churches’
(Rev. 2:7). Now these seven churches represent the history of the Church on earth, and each Church, each period of its history, each error and evil, is considered in these Scriptures. So that the Scriptures judge the Church, and not, as you suggest, the Church judges the Scriptures."

“I repeat my demand: what right have you to circulate these books I”

Luigi was ready for this his second point: " As you, sir, have challenged me publicly, in the fulfillment of my duties, let me explain, what you evidently ignore, namely, that I have a double right to offer this Book (holding it up) to the people: a Divine right and a human right. Let me read you what the Apostle Paul says on the subject: I am ready to preach the Gospel to you that are at Rome also. For I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation to every one that believeth ' (Rom. 1:15); and he clearly tells us how we may know what the Gospel is: For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; that He was buried and that He rose again the third day according to the Scriptures' (1 Cor. 15:3). Now, note that expression repeated: according to the Scriptures.' Here (holding up the Bible) is my Divine right. And here (producing a document from his pocket) is my human right. I have a legal license permitting me publicly to sell this Book."

“That will do! It was a sad day when you and your Bibles were allowed to enter Rome! “exclaimed the discomfited clerical, as he made his way through the crowd.

" One word more, sir," requested Luigi, " I entered Rome by yonder breach made by the Italian army at Porta Pia, and as God has so graciously granted this liberty, I am hoping to see many other breaches made in the hearts and consciences of the people within this, the papal stronghold, by His Word which is living and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the hearts'" (Heb. 4:12).

Pietro - the Christian Italian Ex-Priest

"The first of our duties is the love of truth and faith in it."—Pellico.

IT used to be the proudest ambition of an Italian mother to hear at least one of her sons say mass, and early one bright Sunday morning a happy Signora entered the Church of Santa Maria to hear young Don Pietro " say his first mass." He too had well nigh reached the zenith of his hopes, and had devoutly prepared himself for the solemn occasion. He duly received the congratulations of his numerous friends and sacred colleagues, many of whom had gone to “hear “his first priestly officium.

Don Pietro had been early dedicated to the Romish priesthood by his devout mother, who never missed a matin nor a vesper. In due time he entered the local seminary. While still a mere lad he walked proudly in the collegiate procession, doubtless tempted, like all his companions, to measure his religion by the breadth of his hat and length of his robe.

Young Pietro proved an ideal seminarist, and had never to be rebuked for any act of insubordination; nor was there against his record any suspicion of independent inquiry. He had received with absolute assent the dogmas of his teachers, and had never asked even himself the meaning of anything. To him the Church was infallible: to doubt was to be doomed. Implicit obedience was the conductor by which Rome's electricity had passed to his young mind.

As soon as he had waded through the muddy waters of the literature of pagan Rome, he entered those of papal Roman tradition and his head was soon filled with scholastic theology.

Not far from the seminary there was an evangelical church, and young Pietro never passed it without crossing himself and saying an we Maria or a Salve Regina. He was a true son of the Church: piety, not pleasure, was his ideal. He spent his evenings in reading and meditation.

Pietro had now passed from the lessons and lectures of his teachers, and began to feel the freedom and the responsibility of his individual life. His little library began to grow richer, his mind embraced a wider vista than it could have done within the walls of the seminary, and his moral and intellectual growth seemed to be causing him to say: " When I was a child, I spoke as a child, I felt as a child, I thought as a child: now that I am become a man I have put away childish things " (1 Cor. 13:11).

But in putting away the things which had formed so great a part of his more juvenile education, he soon became aware that he was shaking the weak foundations of his faith. The crisis took place in a very simple and unexpected way. He had been reading his favorite " father," St. Augustine (De vera religiose, cap. 55), and found that Rome's great patron of theology did not favor the worship of saints, as he had been accustomed to think. This led him to the deeper reflection on the subject: even prayers offered to the saints involve the logical supposition of their omnipresence and omniscience. But he shuddered as he suddenly discovered himself actually doubting a dogma of the Church.

The confessional did not fascinate Don Pietro as it generally does the priesthood of Rome: he felt it an unpleasant ordeal to listen to the confessions of his penitents, and he certainly was not an expert in the art ‘of eliciting the secrets of the human heart. Nor did “the keys" cause him much trouble. His religious tendencies led him to think of the altar rather than the confessional. He determined, however, that he would not allow any fresh thought to grow too hastily, and so he suspended his reflections on all doctrines relating to the saints. To him the mass was the great center of all faith: as he approached the altar he seemed to leave all doubt behind him. His other official duties, moreover, enabled him to forget the first shocks which his faith might have received.

But these victories over reflection were short lived. The final attack upon the stronghold of his traditional creed was to come from the very quarter he least expected, the altar!

One morning Don Pietro was returning home from mass when the question came to him with an almost irresistible force: “What is the historical basis of this sacrament?” With this question struggling in his mind he arrived home, and shut himself in his room. The struggle continued, and at last he sought refuge in the famous creed of Pius IV.: “I profess, likewise, that in the mass there is offered to God a proper and propitiatory sacrifice for the living and the dead. And that, in the most holy sacrament of the Eucharist, there are truly, really and substantially the body and blood, together with the soul and divinity of our Lord Jesus Christ, and that there is made a conversion of the whole substance of the bread into the body, and of the whole substance of the wine into the blood: which conversion the Catholic Church calls transubstantiation. I also confess that under either kind alone Christ is received whole and entire, and a true sacrament."

“That is an infallible dogma," exclaimed Don Pietro to himself. “Dare I doubt it I But.... Away with every but: I must not question! Then may I reflect? I must tune my creed and my conscience to better harmony."

Don Pietro found that this, his first mental and moral struggle was with habit: he experienced no freedom of thought or action, and as he approached the borders of that unknown, untrodden path-liberty, he trembled and retraced his steps, and sought peace in the dogma that the sacraments of the Church are “mysteries." The “mysteries” of the mass, however, followed him to and from the altar. The thought haunted him: " Is it not sacrilege for me to perform this most sacred of all acts while I am in the most utter ignorance of what I am really doing? If this wafer does not really become God, and if I worship it, am I not an idolater “Rome’s dogma was dying a natural death in his mind, and its ceremonial paraphernalia was losing its fascination. As he entered the Church, the candle light seemed dim compared with God's bright sunshine outside; his robbing ceremony no longer prepared him for the altar; he bowed before the host, muttered his sacred Latin, turned himself with perfect ceremony, but all was artificial to him. Yet he must needs fulfill his office without suspicion: none of his blindly reverend colleagues nor superiors must know anything about his internal struggle. But was there no friend outside the clerical circle to whom he could confide his trouble, from whom he could seek help?

Don Pietro remembered a learned professor, esteemed and beloved by all who knew him, sympathetic and kind; an ideal friend to whom he could entrust such a sacred secret.

It was evening when Don Pietro called at the Professor's house, and before entering he crossed himself and sighed to Heaven the hope that he might be guided in his difficulty. Apologizing for his visit he at once got to its object, explaining that it was of a most private and confidential nature.

“The question," he began, “I have to ask you is concerning the mass, and to come to the point, as to its historical basis. I feel lost in the midst of dogma, and I want the light of history."

“Well, Don Pietro, you know that, historically speaking, the Church professes that the mass had its origin in the Lord's Supper. Personally, I think it has fatally erred in its dogma, but let us get to the historical basis. This must be the accounts in the Gospel. Have you a copy of the Vulgate? "

“No, Professor, I am sorry I have not a copy with me, but I have one in my library."

“Never mind, I have a copy here. Now let us read first of all the Gospel according to Matthew, chapter 26:26; then Luke 24:30, and finally 1 Cor. 11:23-25. I think in these passages of Holy Scripture we find the real, original, historical basis of what I believe to be a traditional corruption —the mass."

“Well, professor, I may not go so far as you do, but my doubts on the subject are causing me great and grave trouble; and I shall carefully meditate upon the passages you have quoted and which I have noted."

Thus ended Don Pietro's first brief visit to one who afterward proved to be his friend. Returning home he spent the late hours of the evening in calm reflection on the subject which so deeply occupied his mind. Taking his Vulgate Bible from his little library, he read Matt. 26:26. The statement that Christ, after breaking the bread, gave it to His disciples, came to him with a fresh and living meaning, and he thought: " If Christ gave the bread to His disciples it could not have been a sacrifice, because a sacrifice is offered to God. But, suppose it to have been a propitiatory sacrifice, then Christ must have offered two such sacrifices, one in the upper room and one on the cross."

The thought of two propitiatory sacrifices offered by Christ, presented to Don Pietro a still graver difficulty, and he became lost in a theological fog. While groping his way out, he remembered that near him lived a protestant gentleman, pious and esteemed, and the only good thing Don Pietro knew about the protestanti was that they loved the Bible, and he thought that his neighbor would be sure to help him from a scriptural point of view to solve this question of a double propitiatory sacrifice offered by Christ. " But," thought he, " after all that I have heard of the protestant heresy, can a protestant guide me even a step to the truth I And, besides, he may confuse my mind with his Bible. But I have my Vulgate, and I could take it with me. Well, I shall sleep over the question, and see how I feel on the morrow."

The following morning Don Pietro said mass, the last he ever said! What a difference between it and the first mass he had said under the influence of his new official pride. Then he did not inquire the meaning of anything: now all was mysteriously dark. Evening came and he made up his mind to visit his protestant neighbor. He arrived at the gate and stood a little, reflecting, looking here and there, and entered. Having introduced himself, he explained the nature of his visit. Although a perfect stranger he received a cordial and sympathetic welcome. The subject was soon opened, and Don Pietro gave it point by asking his friend whether the Holy Scripture afforded any ground for the mass being considered as an unbloody sacrifice. Heb. 9:22 was read: “Without shedding of blood is no remission." As to Christ's suffering only once, verse 26 was quoted: " For then must He often have suffered since the foundation of the world, but now once in the end of the world hath He appeared to put away sin by the sacrifice of Himself."

“That seems conclusive," remarked Don Pietro as he re-read the passage. “Christ offered only one propitiatory sacrifice for sin, and that on the Cross. If so, the mass is not a propitiatory sacrifice, and I am not a priest."

This led to a conversation on the subject of priesthood. It was shown that the word ιἑρευς, (priest) is never applied to any of the New Testament servants of God as such, while all believers form a holy priesthood. Two verses were read from 1 Peter 2 " Ye also, as living stones, are built up a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ " (verse 5), " a royal priesthood " (verse 9). Then followed the reading of two verses from the book of Revelation: " Unto Him that loveth us and washed us from our sins in His blood; and He made us to be a kingdom, to be priests unto God and His Father: to Him be the glory and the dominion forever and ever. Amen."

(1: 6); “unto our God a kingdom and priests “(v. 10).

Don Pietro having made a note of these passages of Scripture, arose and thanking his kind friend, expressed the hope that they might soon meet again.

His greatest trial now was in maintaining a dual life: he had to conceal from his mother, the people and the local priesthood the spiritual experience through which he was passing. “I must choose between playing the hypocrite and passing as a heretic." This was the decisive question with which he in vain sought sleep that night. The morning found him still wearied, and he arose late, spending the afternoon reading afresh the Scripture which he had noted in his Vulgate Bible. The early evening found him again at the house of his friendly neighbor to whom the unexpected visit was a pleasant surprise: Don Pietro looked very careworn, and his friend perceived that it was a question of the spiritual condition more than the official position of the young priest.

“What a sublime doxology that is which we were reading last night, the New Song: Thou art worthy' Can you sing it, Don Pietro?”

“No, I cannot! "

Saying so he wept, sobbing out the deepest feelings of his soul: “I am unworthy."

“Weep not, Don Pietro. The New Song is not: “I am worthy," but “Thou art worthy." Let us read slowly this beautiful doxology: “Thou art worthy... for Thou wast slain, and halt redeemed... "

“Me," interposed Don Pietro.

... “to God by Thy blood."

“There is no place in the New Song for the boast of works of supererogation," exclaimed Don Pietro, continuing: “Thou art worthy... Thou wast slain... Thou hast redeemed. This is the Gospel, echoed in Heaven. I believe it! "

Don Pietro was deeply moved, and preferred to maintain the spiritual tone of the conversation, avoiding all reference to mere dogma. His friend afterward prayed with him and for him; and rising from his knees Don Pietro embraced him saying: " Now I am your brother: call me no longer Don Pietro. Continue to pray for me." Nor shall we call him Don Pietro any more, but simply Pietro.

However calmly and carefully he had counted the cost, he did not, he could not know the bitterness of the persecution he was now to endure as a follower of Christ. His conversion was not an official, dogmatical change of religion; it was not a step from popery to protestantism: it was from self to Christ. Hence Pietro made no reclame of his conversion, such as mere religionists are wont to favor by the public recantation of their past errors. His daily life became a testimony to the reality of his conversion.

The first verbal confession of his personal faith in Christ was made to his mother, and it caused an immediate and irreconcilable rupture. Pietro was not a stoic, and his filial feelings were torn with grief by the action which his mother was by the confessional obliged to adopt. He next wrote to his late bishop a respectful letter, informing him of his separation from the Romish Church, but the news had already reached him. Pietro possessed numerous documents of a recent date, proving how highly he was held in esteem by the local ecclesiastical authorities, and these made no attack upon his character nor motives, but contented themselves with his excommunication and its consequent isolation from the fellowship of his relatives and friends.

Pietro had now to face the question, exercising many young priests of Rome to-day: how to earn a living; and if they would only face it, as Pietro did, with faith in God, their religious freedom would be an accomplished fact. Pietro was not ashamed to work. He rejoiced to know that God had justified him by faith, and he lived to prove that his faith was not “without works." He preached the Gospel publicly and powerfully, and day by day enjoyed in his own experience the theme of his Gospel testimony: " The just shall live by faith."

The Romish priesthood may morally and spiritually be divided into three classes: Those who entered it without any serious reflection, and remain in it simply as a profession by which they may gain a living. And we freely and frankly admit that the Roman Catholic Church is not the only religious sphere in which this class is found. To it there is no great moral gulf between truth and error, right and wrong. All is convenience. We confess that with this class we have little sympathy and for it much pity.

Those who entered the Romish priesthood and remain in it from a sincere conviction of the sacredness of the office. For these we have a sincere and prayerful consideration.

Those who entered the Romish priesthood sincerely believing it to be a Divine Institution, but have now discovered the true priesthood of all believers in the Gospel dispensation, and are sincerely endeavoring to follow its holy and heavenly calling. For this increasing class, to which Pietro belonged, we have the deepest sympathy and fellowship.

The conversion to God of any man, be he a public priest or a private person, should not be judged from any party standpoint. Pietro's conversion was not a step from the dogma of Rome to another creed, but from a state of spiritual doubt and darkness to the assurance and light of the Gospel.

Domenico - the Christian Italian Peasant

"The more perfect man becomes, the more he sees his own imperfections. Humility is man's true knowledge."—Tommaseo.

ONE of the most fertile and picturesque plains of Italy is that in which lies the ancient and historical lake Thrasymene, the Roman Lacus Trasimenus. By its shores in 217 B.C., Hannibal gained his famous victory over the Roman Consul C. Flaminius; and the local rivulet, Sanguinetto, still recalls the sanguinary battle. The entire district is agricultural, and life is natural and simple.

Domenico's native town is situated on one of the Apennine spurs, and commands an imposing view of the plain. Here, three centuries before him, was born Rome's great controversialist, Bellarmine. Down the same hill slopes were to run these two Tuscan boys, and then play such a different part in their after lives: one a renowned casuistical Jesuit, the uncompromising defender of papal right and power, the other a simple son of the soil, the leader of the little flock of Christ there in the last days.

Like many Italian Christians, Domenico owed his conversion to the reading of the Scriptures, which spoke to him of Christ, and contained the Divine controversy against Rome and all other error and evil. But he did not content himself with merely searching the Scriptures about Christ. He had read His words: “Ye will not come unto Me, that ye might have life” (John 6:10). So he “came," not to a new creed or church, but to Him, the life-giving Son of God. His life was rural and isolated, and he was not distracted by the rush of the city throngs. His working hours were long, from sunrise to sunset, and his limited leisure time he occupied in reading God's Word. His delight was in the law of the Lord, therefore he meditated upon it day and night.

Domenico had no commentaries, but he compared Scripture with Scripture, and found that it became its own commentary. Speculative questions had no attraction for him, but he looked well to the foundations of his faith, and the doctrines of the Gospel found a fertile soil in his regenerate heart.

Thus the first period of his Christian life was one of personal, private cultivation. His was not the aggressive character which impels the young disciple to become at once a courageous preacher: his more retiring nature found its satisfaction in the calm of reflection. But it was not lost time. Domenico had planted many olives and vines, and he knew that they had to take root before they could bear fruit.

The time came for his spiritual life to manifest itself: it was not to remain a solitary plant. It was to spread its branches into two spheres; fellowship and testimony. Domenico heard of some Christians living in a village some miles off, and he visited them, thus beginning a Christian local fellowship which was to last for nearly half-a-century.

Those long miles seemed shortened by that brotherly love which attracted him to the assembly of " two or three " gathered together in the name of Christ. His visits to that little native Italian Church greatly confirmed him in the faith, and kindled in his soul the desire to become a worker as well as a worshipper. But how was he to begin his testimony for Christ I He was a humble dependent, and all his social superiors were more or less under the influence of Rome.

While he was thus considering the wisest method of beginning his Gospel testimony, a very natural plan occurred to him. During the long winter months these peasants are wont to spend their evenings around the friendly hearth of a neighbor, and discuss the simple affairs of daily life before the soft light of a tiny olive oil lamp. So Domenico invited his companions of the soil to spend their evening hours with his young wife and himself. These familiar gatherings are generally characterized by passing in review the local gossip, but Domenico endeavored to give them a higher tone, and soon the Gospel became the one absorbing theme of conversation. His knowledge of the Scriptures became taxed to its utmost by the numerous and varied questions put to him on all points of religion. But the questions and answers were perfectly simple and practical. Domenico aimed at the spiritual welfare of his friends rather than at a controversial victory over Rome; he desired to see them possess saving faith in Christ rather than merely protest against the errors of their Church.

This good work was going on peacefully when the enemy made his first attack upon it. One day Domenico was called by the factor of the estate, who informed him that he had heard of his propaganda.

“What is this I hear about you, Domenico! " inquired the genial agent.” You have become a theologian I hear! Is this so?”

“No, sir, I know nothing about theology," replied Domenico with characteristic simplicity.

“But I hear you are teaching the people new doctrines," continued the factor.

“No, sir, they are old doctrines," the humble servant assured his master.

“Well, personally, I do not know anything about them, but the priest has complained that you have become the bishop of the protestants!” Saying so the agent smiled, and Domenico with a smile exclaimed: “A poor bishop indeed!”

“Well, Domenico, you know that you have gained my confidence, and I have built you that little house on the estate. You have planted most of the olive trees and vines on the estate, and you have never been reproved for any fault. So, now, take my advice: cease this propaganda and so this opposition to you will cease. Personally, I have nothing against you, but the priest is making it rather hot for me at home. In fact I have been asked to lay it down as a definite condition that you either cease this propaganda or leave the estate."

“Well, sir," replied Domenico with perfect calm,” you yourself must judge the question. I have made no propaganda of doctrines that in any way can affect your interests, save for the better. The conversations I have had with the people around my hearth have been informal and hostile to no party."

“I shall make further inquiry into the matter and call you again if necessary," concluded the factor, and Domenico left the office and returned to his field.

The social position of the agent, being manager of several large farms on the estate, gave him great influence, and in fact the priest, the doctor and he formed a kind of recognized quorum on all local affairs. He was, however, liberal in his ideas, and thought that the priest needed to remember the wise counsel audi alteram partem. His reverend friend was a frequent visitor at his villa, and he soon found a convenient occasion to state Domenico's case in its true light. He began by extolling the moral qualities of his trusted employee, and then recounted the conversation he had with him on the question of his propaganda.

“And what did he say for himself? “interrupted the priest.

“Well," replied the honest factor, “he assured me that it is a question of his own private opinions, and of familiar conversation with his neighbors. Surely you would not force him to think as you do! "

“I thought you were not the man to deal with him. You are too liberal. Let us leave the matter for the present." Saying so the priest at once turned the conversation to other topics, but the subject did not end there!

In a few days the factor's wife complained to him that she had heard that one of his chief peasants was a protestant, and was actually propagating his doctrines in his house which belonged to the estate.

“Who informed you?” inquired the husband.

“Well," she answered, with an outburst of latent feeling, " I have it on good authority and I ask you to get rid of that man at once, unless he promises to give up his opinions and propaganda."

The factor now understood all. His Reverend friend could not gain the case directly, but he thought he could and would indirectly. As a man the land agent resented this interference of his wife, influenced by the priest, but he knew not the peace of God which passes all understanding, and which keeps the heart and mind through Christ Jesus, and so he thought to himself: I better enjoy peace at home!

The next day he called Domenico again to his office, and presented to him the ultimatum: “Domenico, you must either give up your religion or your position. You know I have treated you well, and you have merited the trust I have placed in you. I have no fault to find with you: it is only a question of your religion, a question which I do not raise personally, but which is causing me some trouble in my social position. Now, Domenico, you must decide. You will not easily find a position like the one you now occupy."

“I have no choice to make, sir," calmly replied Domenico. “I made it when I became a Christian. I cannot deny Christ."

The factor rose from his chair, and Domenico left the office. The few simple and humble words with which he had declared his decision, made a profound impression upon the agent. He felt that he could not dare to treat his faithful servant so unjustly, and he determined to deal with the matter in a just manner. He therefore told his wife and informed the priest that he had no fault to find with Domenico, and that the question of his religion must not be mentioned again.

Domenico was not elated by his victory. He continued humbly and faithfully to attend to his duties, and gained the esteem of all the people. He was soon raised in his position on the estate, and under his skilful care it became an ideal olive and vine plantation. His duties called him to direct the work of several gangs of laborers, and he acted with such integrity that seldom was there any trouble between master and men. He was a true friend. He counseled the erring, he helped the needy, he cheered the faint-hearted. The young felt they could go to him for instruction, and the aged for sympathy.

What his enemies called him in derision, “the bishop," he proved to be in the truest, noblest sense. He fed the flock of God, he cared for the spiritual welfare of each brother and sister; and nothing afforded him greater joy than the godly walk of those in communion with him, and nothing caused him greater sorrow than manifestations of backsliding on the part of any who had once named the name of Christ.

But for many years Domenico's Christian testimony was unknown to nearly all the native Italian Churches. He was brought into their happy fellowship in a very remarkable way. An evangelist was traveling through Italy, and reached a town eight miles from Domenico's village. The people told the evangelist that in that hamlet there was a holy man who preached the Gospel simply to his neighbors. Although entirely out of his route the evangelist made the two hours' walk, and reached the little village as the sun was setting. He inquired of a group of peasants whether they knew where Domenico lived. He could not describe him, and he thought it prudent not to mention that he was a protestant. So he had to content himself with rather equivocal generalities: in fact one of his informers told him that there was a certain Domenico who lived in a hamlet four miles off, and that he believed he was the friend sought after.

The evangelist was wearied; the winter night was fast approaching, and the road was lonely; but the joy of meeting his Christian brother reanimated him, and he was about to start on another hour's journey when one of the group called him aside and whispered: “Are you seeking Domenico the protestant?”

“Yes," replied the evangelist, much relieved. "I thought so,” suggested the cautious informer, as he invited the stranger to follow him.

When they were free from the curiosity of the people, the evangelist asked his guide whether he was a Christian, and received the evasive reply “There are few Christians in the world like Domenico."

The path to Domenico's cottage was rough and muddy, and the guide proved a most opportune leader, especially as several fierce dogs contested the right of passage. It was dark when they reached their destination. The guide waived all ceremony, and opening the door, called: " Domenico, there is a Signore wishing to see you."

In a moment Domenico was at the door, and the guide was curious to witness the meeting of the stranger and " the bishop of the protestants "; but the evangelist considered it wiser to be alone before he said anything to his Christian brother; and so, having settled with his informer, he took leave of him, thanking him for his kindness.

“Come in, sir, come in," said Domenico with a smile that cheered the weary traveler. “I see you are a stranger to these parts. Please be seated."

The reception took place in Domenico's spacious kitchen, where around the welcome hearth was gathered his little family, which arose and respectfully made room for the visitor. The evangelist at once began the introduction: “Domenico, I believe you are a Christian, and—"

Before he got further he was embraced by his brother in Christ, and a hearty greeting took place such as formality cannot bring about.

“My brother, my brother “exclaimed Domenico, with a clasp of his hand, a smile on his face and an accent in his voice that evinced the love of his heart. The evangelist continued: “I heard of you when traveling on the main road, and I am glad that your testimony is so widely spread."

Thus began the conversation. Domenico recounted his story, and the evangelist told his, and their interesting narratives were interrupted only when Domenico's wife invited the Lord's messenger to partake of the frugal supper she had prepared for him. During the simple meal the evangelist informed Domenico about the native evangelical Churches in Italy which he had visited, and the news he gave of the Gospel testimony in his country greatly rejoiced the heart of the solitary witness of Christ.

“I had often prayed that the Lord would send one of His servants to visit me. I had no idea that my testimony was known beyond this little isolated neighborhood, and you are the first brother who has ever visited me from other parts."

The last hour of that memorable day was passed in praise and prayer, and the wearied evangelist was shown to the humble and welcome bedroom.

Thus was formed with Domenico a link of Christian fellowship which extended far and wide. He was given to hospitality, and many well-known servants of God in Italy and England passed very blessed days under his brotherly roof. Some of these Christian friends belonged to much higher social classes, but they considered it one of the highest honors to share the loving fellowship of this poor and pious “bishop."

Francesco and Rosa Madiai - the Italian Christian Prisoners

"When God formed man's companion out of his breast, He showed His lofty purpose which assigns to her the dominion of the kind affections."—Giusti.

MANY illustrious names in the history of the Gospel testimony would have remained unknown, buried in oblivion but for the grace which made them great. They had no natural qualities that raised them above their fellows, but they received light from Heaven, and they so let their light shine before men, that they saw their good works, and glorified their Father Who is in Heaven. Probably no one would ever have heard of this humble and holy couple had they not been willing to suffer for Christ's sake, leaving a testimony which has encouraged the faith of many.

The history of the Gospel mission contains pages of brilliant active service for Christ: pioneering enterprise and preaching testimony, but it must not omit the less active, but not less effective service of Christian suffering. “If anyone suffer as a Christian, let him not be ashamed, but let him glorify God in this name."

It is now purposed to introduce to the reader some Italian Christian women whose lives form bright pages in the history of the Church in Italy. In doing so we are glad of the transition afforded by the pathetic story of this noble husband and wife. Rosa's light will not shine less brightly by the side of Francesco's. He was a Tuscan by birth, she a Roman. He became a courier, trusted and esteemed by all who employed his confidential service He accompanied several distinguished families to England, Germany and America. Rosa, a young Roman maiden, came to London as a domestic servant in a very high family. Her pleasing manner and exemplary conduct so endeared her to that Christian household, that her return to Italy caused it great sorrow.

When a youth Francesco had an experience which shook his confidence in the priests. He had been ill, and his doctor had ordered him meat every day. It was Lent, and he went to confess. Among other details he confessed that he had eaten meat during Lent, but by the doctor's orders. His confessor dismissed him with a scathing look and the sentence: “You are doomed in soul and body." With anger the door was shut in his face, and for nineteen years poor Francesco, to use his own words, “did not know to what religion he belonged."

Rosa was a most devout Roman Catholic, and made it clear in the household in which she served that she would rather leave it, dear as it was to her, than hear in it a word against her religion.

While in America Francesco received a copy of the Bible in English, and began to read it. When he returned to Italy he continued to read a portion daily as it was the only source of true satisfaction he could find. Through one of the links in God's golden chain of grace, Francesco and Rosa entered the same service in an upper class English household. In their spare time, instead of reading novels, Francesco asked Rosa to read to him a chapter of the English Bible, as she was freer than he was in English. They then conversed about it, and Rosa proved not only the better reader, but the clearer expounder of the Holy Scriptures. Their friendship grew into love; they were married and returned to Italy as happy husband and wife.

“As bride her tender heart was won,
Her hopes arose as morning sun,
And all was bright.
Two lives as one bore every care,
Shared every smile and every tear
By day or night."

They were still nominally Roman Catholic, having made no public profession of the Gospel. Their conversion to God had in no measure depended upon human influence. But when the Lord opened their hearts " to give heed unto the things " which they read in His Word, they found that their new life required new environments, and that salvation involved separation, and they left the Romish communion with which they felt they had nothing in common.

Conversion was a great reality to them. As “new creatures” they were “in Christ," and they were married " in the Lord." Like many, when “born again “they had not much light, but they had life. Christ was now their life, and He had promised to be their light. “He that followeth Me shall not walk in darkness, but shall have the light of life” (John 8:12). Francesco had accepted Christ for himself and Rosa for herself: their faith was individual, personal: each had heard and obeyed the Word: “Awake thou that sleepest, and arise from the dead, and Christ shall give thee light” (Eph. 5:14).

Francesco and Rosa had now furnished a number of rooms which they let to visitors, and were leading a peaceful and happy Christian life. Their travels had made their manners polite and pleasing, and under these was a noble and generous character. Their Gospel testimony was not that of the flame but of the flower, which proves its existence by its beauty and fragrance. Yet this humble, holy and happy couple became the object of Rome's cruel inquisition and persecution! Francesco and Rosa Madiai were arrested and charged with “impiety," i.e., propagating heresy! In endeavoring to imagine a reason for such an unreasonable charge, the only conclusion is that the Papacy in Italy considered its prey helpless, defenseless, and at the same time a salutary object lesson that might deter others wandering from her fold. The enemy found it very difficult to account for the “cause” of their conversion, for had they “changed their religion “with self-interest in view, they would not have resisted, as they did, all the influences with which they were surrounded in England and America.

Francesco and Rosa were arrested on the 17th of August, 1851, and imprisoned in separate, damp and dismal cells for ten months before even being tried! Only once in those long, dark months were they allowed to see each other, and then only for a few minutes in the presence of their keepers. Francesco had learned Psa. 116 in English verse, and found comfort in singing it in prison, “and the prisoners heard him," although they could not understand the language as he raised his praise to God:

“I love the Lord, because my voice
And prayers He did hear.
I, while I live, will call on Him
Who bow'd to me His ear."

At first no advocate could be found to defend Francesco and Rosa. Had they been charged with even the vilest crimes which stain our race, specialists in penal law would have undertaken “the defense "; but “the shame of the cross " proved too great an undertaking for the Italian forum. At last one brave “penalist “ventured to defend the two pious prisoners charged with “impiety." We have read his elaborate and noble defense, printed and published in a volume which ranks among the finest specimens of oratory delivered in the Italian law courts. It is a masterpiece on the question of liberty of conscience and an unanswerable indictment against the inquisition of Rome. That noble advocate of justice was “counseled” not to defend the two “unbelievers," as he might risk his position by doing so. Why, then, did he undertake a task so fraught with peril for his own future. Was he a protestant I No. Did he hope for gain? No. What then? He tells us in the closing words of his memorable defense: “I was counseled not to plead the cause of two unbelievers. I declare that such a counsel filled me with disgust. Even had I ran in the face of danger I would have defied it. The sacred office of my cause, the breastplate of conscience, the power of truth would have made me bold. So I replied to that counsel with a protest such as I felt I owed to the order of the bench. I have not come to implore your indulgence for murderers or thieves, who even have the right to be pleaded for. I have come to refute a vain and unjust accusation, an accusation which would violate the sacredness of conscience, man's relationship to God and the solution of the most solemn problem which is reserved for us beyond this life. I have come to defend two individuals, as pious, upright and honest as ever lived, pious, upright and honest even according to the confession of those who have studiously sought to harm them."

The “defense “of Francesco and Rosa proved beyond the shadow of a doubt that they were not guilty of the imputed “impiety” of any propaganda, but that their Christian testimony was simply and solely that of the true Christian life. But Rome was behind that trial, and its decree which had kept those innocent followers of Christ ten months in cruel imprisonment before their trial, condemned Francesco to four years and eight months, and Rosa to three years and ten months' penal servitude!

The conduct of the two prisoners of Christ during their trial was most exemplary and caused the sympathy of even their enemies to show itself more than once. The following letter was written by Rosa to her husband just after the trial and before the sentence was made known to her: “7th June, 1852.

"My dear husband, " You know how I have always loved you, but now I ought to love you still more, for we have fought together the battle of the Great King, in which we have been smitten down yet not destroyed.' I hope that through the merits of Christ, God our Father has accepted our testimony, and that He will give us grace to drink with thanksgiving to its last drop the bitter cup which He has prepared for us.

“My good husband, what is our life? A day, a day of sorrow? Yesterday we were young, to-day we are old; yet we can say with the aged Simeon: Now lettest Thou Thy servant depart O Lord, according to Thy Word, in peace, for mine eyes have seen Thy salvation.'

" Be of good courage, my beloved, for we know by the Holy Spirit that Jesus Himself, Who was shamefully treated, downtrodden and despised, is our Savior, and that we by His divine light and power are called to defend the blessed cross on which He died for us, and have part now in His shame to share soon His glory. Fear not, even though our condemnation be severe: God who loosed the chains of Peter and opened the gates of his prison, will not forget us.

“Be happy, therefore, and courageous. Let us put ourselves entirely in the hands of God. May I see you rejoicing, as by the grace of God I hope you will see me.
“I embrace you with all my heart,
“Your affectionate wife,
“ROSA MADIAL"

After ten months “preliminary " imprisonment without a trial, Francesco was taken to Volterra and Rosa to Lucca to suffer the imprisonment imposed upon them by the sentence decided before the trial!

The news of this unjust and cruel imprisonment spread to England, Holland, France, Switzerland and Germany, and the deepest sympathy was manifested for the two Gospel prisoners in Italy; and public indignation grew so high that even a special deputation with an autograph was sent to the Tuscan Government by the Sing of Prussia. But all proved vain! The civil power was afraid of Rome.

But friends in England were not content to allow Francesco and Rosa to suffer in prison merely to gratify the papacy, and so great was the pressure brought by the British Government to bear upon the authorities in Tuscany that the prisoners of Christ were liberated from prison in March, 1853, but exiled.

Their moral and physical sufferings had meanwhile told upon their health. They had been taken from the comforts of a peaceful home to the trials of imprisonment; from the fellowship of kindred souls to the enmity of prejudiced officials; from the elevating voices of Christian communion to the debasing exclamations of the vilest inmates of the surrounding dungeons.

The sorrows of their imprisonment, however, were partially relieved by visits paid to Francesco and Rosa by kind English friends, whose influence permitted them to penetrate into those dismal dungeons. Francesco and Rosa were granted the liberty of writing to each other and to some of their friends, and their letters have been preserved and published. She wrote to her husband from the prison in Lucca, 16th August, 1852:

“My dear husband,

“At last I have received this morning the ratification of our sentence. My dear, let us ever remember the holy words of Christ: Everyone, therefore, who shall confess Me before men, him will I also confess before My Father Who is in Heaven... He that loveth father or mother more than Me is not worthy of Me.'

“These two things have been fulfilled by the strength of God Who is the support of the weak. Now there is the third: He that Both not take his cross and follow after Me is not worthy of Me.'

" My dear husband, let us with adoration and thanksgiving take the cross, which the Lord in His divine wisdom is pleased to put upon us; and when we feel weak let us lay hold of the hem of His garment, for all who touched it were healed; and so we shall be strengthened by faith in Him. Let us remember His holy words to His disciples: ' In the world ye have tribulation, but be of good cheer: I have overcome the world.' My dear, what words of comfort for the Savior's afflicted ones! We know that having conquered He will give strength to us to conquer in Him and with Him. The body certainly will suffer, but how many agonies our Innocent Savior suffered! He, the Innocent One for us miserable sinners! Let us remember that it is through many tribulations we enter into the Kingdom of God. Paul says: I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us-ward.'

“What we have to do, my dear, is to pray for our enemies, who are more to be pitied than we are. They are happy, but what a miserable happiness! to do harm to their fellows. The time will come when all things will be made manifest before the Supreme Judge, and then it will be seen who is right and who is wrong. The witness of a good conscience is a grand thing.
“My dear, write me soon, and let me know how you are, and tell ma plainly whether you are well or ill. Try to write me every week, as this will be such a comfort to me. If your hand is shaky it does not matter: you see that I cannot write. All I want is to be able to understand your letters. In a few days I shall write to my sister. I know that it will be a terrible blow to them, but I shall say as little as possible. My dear, I am fairly well, considering the many shocks I have received: but why should I say so? How many more than I did my Savior's sacred hand receive from the nails!
“My dear, I am afraid you will require the wisdom of Solomon to understand this letter! Let us put ourselves under the protection of God, in the sacred merits of Jesus, our only Savior.
“I embrace you with my heart,
“Your affectionate wife,
“ROSA MADIAI."

Four days after, Francesco replied to his wife:

“Volterra, cell 43.
“My dear Rosa,
“You cannot imagine what pleasure I have had in seeing your few lines with your handwriting, and so it will be with you in seeing mine. You say that I am to tell you truly how I am, but Satan hinders. There are those who know truly all this, and the day is coming when all the knots will reach the comb.' As you know I was ill for two months; but the weather now seems to be changing, and so I hope to get better; if not, God's will be done! All I say is that if Satan has conquered my flesh, of this I am sure that my spirit belongs to Jesus.
“I left at last on Wednesday at 5 a.m. with a severe headache. I arrived at the railway station thinking to see you, but in vain! However, I saw a Frenchman with whom I had a long conversation, and told him of my afflictions and yours. Let me now ask you to be at ease, and when you write me be very prudent, and write every fortnight. So let us commit ourselves entirely to the mercy of our Lord and Savior Jesus Christ. I pray morning and evening for you, and for our enemies, and for all. Good-bye dear. I embrace you with my heart.
“Your affectionate husband,
“FRANCESCO MADIAI."

During their imprisonment Francesco and Rosa had several discussions with their would-be confessors and others. Some of those in which she took part have been preserved by her and published. Writing to a friend, 6th of January, 1853, she recounts a discussion she had with the confessor, which lasted two hours. We can quote only a brief portion of it: Confessor: “Unless you hold the holiness and authority of the Papal see, you cannot be saved."

Rosa: " But Paul said: Believe in the Lord Jesus Christ and thou shalt be saved' (Acts 16:31). And from whom does the Pope receive such authority?”

Confessor: “From Peter, for Peter is the foundation stone of the Church."

Rosa: “How many stones are there, one or two?"

The Confessor did not reply, and Rosa added: " Jesus Christ said to the Pharisees: Did ye never read in the Scriptures: The stone which the builders rejected, the same was made the head of the corner This stone is Christ."

The subject of her imprisonment was mentioned, and Rosa asked: " Has the Inquisition not been done away with in our days? "

Confessor: " The Church recalls: if that is not sufficient, it is necessary to punish to recall."

Rosa: “A fine way to recall, punishing severely to the point of burying alive poor creatures and making them die in anger! God has given to all freedom of thought, but man would take it away."

Confessor: “The Church has never punished anyone for thinking, but only for proselytizing. In England there are Dukes, Lords, and many others who are coming over to us, and all England will yet come over to us."

Rosa: “I shall then believe that truly the end is at hand, for it is written that then will men turn away from the faith. I attribute my salvation only to the blood of Jesus Christ."

During her imprisonment in Lucca, Rosa was visited on several occasions by the Archbishop. The following discussion took place on the occasion of his second visit, which she recounts: " On the 8th of March (1853) I had a second visit from the Archbishop of Lucca, who arrived with a large suite. Only Father Pietro and the Superior entered with him: the door was closed and the others remained outside. The Archbishop... entering, lifted up his hands in the act of blessing me, saying: God bless you, God bless you! '

I went forward having in my hand the Bible open at the 85th Psalm, which my husband had sent to me. I said: “Monsignor, you could not have wished me anything more acceptable than the blessing of God, for if God blesses me I shall truly be blessed."

Archbishop: " However, have you forgotten your mother, your good mother in which you were born?”

Rosa: “I have no mother, Monsignor." Archbishop: “I mean the Church."

Rosa: “Monsignor, I have not left the Church."

Archbishop: " Do you believe that Christ said to Peter: Upon this rock I will build My Church'?”

Rosa: " Christ said to his disciples: Who say ye that I am?’ And Simon Peter answered and said: Thou art the Christ, the Son of the living God.' Jesus answered and said unto him: Blessed art thou, Simon Bar-Jonah, for flesh and blood hath not revealed it unto thee, but My Father Who is in Heaven. And I also say unto thee that thou art Peter, and upon this rock I will build My Church.' But who was the rock? "

This question, which remained unanswered by the Archbishop, is still the great question of the soul: “Who is the Rock I” Rosa Madiai did not ask nor answer it merely with the verbal profession of her lips, but with the moral confession of her life. The billows of hatred and persecution had dashed against her faith, but it stood, because it was resting on the Rock, Christ Jesus.

Liberated from imprisonment, but exiled from Tuscany, Francesco and Rosa found liberty in Nice, which was then under the government of Piedmont. In 1859 Tuscany was freed from the tyrannical power which had kept her separated from a united Italy, and the two exiles of Christ returned to their beloved province. They lived a quiet and peaceable life, showing kindness even to their past enemies.

The hardships of imprisonment, however, had undermined their health, especially Francesco's, and he died in 1868, followed three years later by his dear wife, “of whom the world was not worthy."

Ernesta - the Italian Christian Teacher

"This horrible indifference may sometimes pamper the vile pride of our heart, but these moments of deadly folly very soon disperse, for the soul, longing for assurance, cannot remain without a peaceful possession."—Gioberti.

THE Apuan Alps form the S.W. chain of the central Apennines, and stand facing the Mediterranean, just where Liguria joins Tuscany. They contain over 1000 marble quarries, some of which were opened by the Romans. Several prosperous little towns lie in the plains below, the most important of these being Carrara, which is the center of the marble trade, and has a population of 20,000 inhabitants The people are of an independent character, and the youth show a somewhat insubordinate spirit. The workmen gain a good wage, but spend more, and it is a rare exception to find a man out of debt. But as nearly all are mutually debtors, debt is neither considered a dishonor nor a burden.

It was in this center of commerce and art that Ernesta planted her scuola evangelica in which hundreds of children were taught the branches of knowledge that pertain to the life that now is and that which is to come. The question of evangelical schools in Italy found a large place in the Heart of Mr. Miller of Bristol, as it has done in his worthy successors. They have solved the problem by insisting upon Christian teachers for Christian Schools. Ernesta was one of the first of the Italian Christian teachers supported by the Institution founded by Mr. Muller.

Born of religious and respectable parents, she was gifted with exceptional facilities for study. She was sent early to school, and soon surpassed all her fellow scholars. She then proceeded to the Normal School, and passed with honors her examination as a teacher. In the course of her studies, however, she had imbibed some rationalistic ideas, and the tendency of her mind was only to reason. She had grown out of the superstitious aspect of her native creed, and was now subjecting its historical aspect to a severe critical investigation.

Just at this point in her experience she heard the Gospel preached by several Italian evangelists, and at once accepted the “reformed " religion as more reasonable than the papal system. She especially enjoyed controversy, and took part in many lengthy debates with Romish prelates. She had read numerous Roman Catholic and Protestant authors, and had a predilection for that school of thought which gave to the world what is known as higher criticism. While passing through this experience she was called to help in the translation of a sound and important apologetic work into Italian, and the truth of its pages became an effective antidote to the rationalistic principles which she was embracing.

Ernesta's heart and mind, however, were unsatisfied: she felt a void which neither reason nor reform could fill. While in this spiritually dark condition, the light of life shone into her soul. God sent one of His servants who preached the necessity of spiritual conversion, not religious controversy. The following is translated from one of his published Gospel addresses which Ernesta never forgot: “The women went to the sepulcher to find Christ dead. The sentiment of their heart corresponds exactly to all human religions: they are dead religions, and always seek the dead, because they are afraid of the living One. Why seek ye Him that liveth among the dead? ‘(Luke 24:5). This is the reproof which the angel gives to the women. It is the reproof which is still given to those who would find the Lord in the Manger, on the Cross, in the Tomb, in the custody, in the sacrament. It is the reproof which is still given to the enemies of the miracles, of the resurrection of Christ. It is the reproof which is still given to those who speak of Christ as the life, without wishing to receive life, and who therefore remain in the world, in death.

“He is not here, but is risen,' added the angel.
The risen One, therefore, is not on earth: ‘He is not here.' Where shall we find Him? Oh! lift your hearts to Heaven by the power of faith. He has entered into Heaven, the propitiation for our sins, the Mediator between God and man. He intercedes for us. He calls us, draws us by the power of His love.
“It is useless, therefore, to look to earth, it is useless to do as they did in the days of the Crusades: to search for the sepulcher of Christ. He is on high. It is there we must find Him, and He gives us the needed faith to ascend to Heaven, saved by Him, quickened by Him, that we may rest in His love."

The Gospel became a new revelation to Ernesta, and with a pure and personal faith she believed it. She was now a believer through Christ in God (1 Peter 1:21). This made all the difference. God had raised Christ from the dead: that was the foundation of Ernesta's faith. God had given Christ glory: that was the foundation of her hope, so her faith and hope were in God (22). As the Alpine traveler who reaches a loftier height than that which he left, and so gains a higher view of the panorama below, so Ernesta now found that the vision of faith did not contradict reason but surpassed it. She became a devout student of the Holy Scriptures, and her intelligence in God's Word enabled her to become a mother in Israel. She became most spiritually minded, and judged men and things from a spiritual standpoint. On one occasion an Italian gentleman, who had been going about visiting the Churches, posing as a Christian and aspiring to become an acknowledged preacher, visited Carrara. The culture and eloquence of the would-be evangelist had captivated not a few admirers. Impressed by Ernesta's reticence on the subject, the elders of the Church asked for her conscientious and confidential opinion of the new preacher. “He has considerable natural ability," was her significant reply, which enabled her brethren to reach the conclusion, soon proved to be correct, that the novice was an educated but unconverted man.

The Christian education of the Italian children, as we have said, found a warm place in the heart of the late Mr. Milner of Bristol. Through his practical sympathy the scuola evangelica was planted in Carrara, and Ernesta became linked on with “the work of faith “in which he was such a faithful leader. He found in Ernesta a truly exemplary worker. Hundreds of children in her school were well taught the necessary branches of secular education, and these were made sacred by the daily teaching of the Sacred writings which are able to make wise unto salvation through faith which is in Christ Jesus.

Few districts have been visited more than Carrara with extreme socialistic movements, secularizing the religious thought of the people. In her public capacity as a school teacher she was frequently brought into contact with leading socialists, and she had to steer the barque of her testimony between the sands and rocks of Romanism and Rationalism, by keeping in the safe track of Revelation.

One day a young socialist leader and lecturer called upon Ernesta in the hope of enlisting her influence in favor of his propaganda. Having introduced himself he assured her that he accepted Christ as the great founder of Socialism, “which," said he, “aims at making this world a paradise."

Ernesta: “You seem to know all about Christ's teaching."

Socialist: “Well, I know enough about it to make me believe in Him as the founder of Socialism, which seeks to make our Heaven here and now, for there is no other."

Ernesta: “Then, where do you find your justification for considering all this to be His teaching I”

Socialist: “I confine myself to His sermon on the Mount."

Ernesta: " And do you believe it I”

Socialist: “Yes, it is the very basis of my socialistic creed."

Ernesta: " Well, it is a firm foundation, but are you sure you are upon it I Let us see, please read the Gospel according to Matthew, chapter 6., from verse 19: Lay not up for yourselves treasures upon the earth, where moth and rust doth consume, and where thieves break through and steal: but lay up for yourselves treasures in Heaven, where neither moth nor rust doth consume, and where thieves do not break through nor steal: for where thy treasure is, there will thy heart be also.' So you see that Christ taught the reality of Heaven, and how it ought to influence our earthly life."

Socialist: " Are you sure that this passage forms part of Christ's sermon on the Mount?"

Ernesta: “Yes, I am sure. It is a vital link in His chain which men would vainly break. His sermon on the Mount, which you profess to accept as the basis of your socialistic opinions, contains many references to Heaven which I fear you ignore."

From that day the young socialist leader and lecturer changed his views on the subject of “Heaven here and now."

In the fulfillment of her scholastic duties Ernesta was frequently brought into contact with the priests. On one occasion a zealous curate called on her to complain that she had taken away one of his children.

Priest: “She belongs to me."

Ernesta: “I thought she belonged to her parents who brought her to my school, and without any influence on my part. In fact I did not know them before."

Priest: " Well, the girl is mine: she belongs to my flock."

Ernesta: “You might say the same of all the children in my school. According to you they were all yours. I have never influenced their parents to bring them to me. I am leading them to the Good Shepherd. They should belong to Him. Neither you nor I died for them: He did, and says: I am the Good Shepherd: the Good Shepherd layeth down His life for the sheep' (John 10:11). Therefore, do not say that these children are yours nor mine, but let us lead them to Christ."

Priest: “But I fear you yourself are not in the fold. There is only one fold."

Ernesta: " That is true, and there is only one door, for Christ said: I am the Door: by Me if any man enter in, he shall be saved'" (John 10:9).

Priest: “Well, what can these children know about such questions?”

Ernesta " They can come to Him, and He said: Suffer the little children, and forbid them not to come unto Me '" (Luke 18:16).

The priest found Ernesta's position spiritually invulnerable. For many years she continued her patient and pious work. Many a girl left her school prepared by faith in Christ for the duties of womanhood; many a lad found his work lighter and brighter as he excavated the marble from the snow-like mountain, while singing one of the sweet hymns he learned in Ernesta's school.

It has become a great and grave question: “What is woman's work?" History answers: " To influence." Woman's true influence is silent and indirect, but great and certain. Ernesta had very rich and rare gifts, and these adorned her true womanhood, and she exercised them faithfully without leaving that sphere of life in which God has placed woman. The influence of her faith, hope, and love is still a power for good in all who remember her. There are many parents who delight to tell their children of the bright and blessed days spent in the school of the “maestra."

Lisa - the Italian Christian Lady

" Flowers may be beautiful although not odorous, but a flower that is beautiful and sweet is doubly lovely."—Mantegazza.

THE Gospel has in all ages found a dwelling place in the heart of many a true lady. She finds in it a treasure more precious than the most costly pearls. Lisa was a true lady. She was born in comfortable circumstances, and received a high education; but wealth and learning do not in themselves make a woman a lady. The pure refinement of her tastes, the tender sympathies of her nature, the sensitive feelings of her soul, the lofty nobility of her character, made the subject of the present sketch a fine type of her who reigns as queen in the sphere of true womanhood, the lady.

But Lisa was also a Christian lady, and the story of her conversion to Christ is deeply interesting and instructive. Her father had died a few years before, and now she was mourning the death of her mother. The world had lost all its attraction for her, and she was content to pass her days in the retirement of her villa in a picturesque town of southern Italy.

Winter had come again with its long evening hours which Lisa resolved to pass in reading. She had been brought up by her parents as a Roman Catholic, and had duly received its sacraments, but she was not deeply impressed by the doctrines of her Church.

She was convinced that there was much superstition mixed with the common religious practices, but what portion thereof might be merely traditional she could not say. There was a vacuum in her soul which the popular religion could not fill. Would fiction prove a light food for her wearied mind and help her to forget her sorrows? She would try.

Late one evening she was still poring over the pages of a French novel. It was moral, but certainly not spiritual. The author, although an unbeliever, in order to depict his subject as graphically as possible introduced in toto the parable of the prodigal son. As Lisa read it she stopped. “This is divine," thought she, and re-read that story of God's love as told by His Son, our Lord and Savior. Although embedded in the infidel teaching of that novel, it shone as a diamond buried among the rugged rocks. Lisa seemed to forget the theme of the novel and concentrate her contemplation on the brief but beautiful story of the prodigal's return. Whom did he represents A voice seemed to whisper, “me." Of whom did that father speak 'I The same voice seemed again to say, “God." Day after day the scene of that prodigal, once rich, but reduced by sin to poverty, in his rags, but now penitent, returning home, welcomed, forgiven, clothed and happy at home—all appeared before the vision of her mind as living.

In the tenth chapter of Acts we read of a devout Italian, Cornelius by name, to whom God sent His servant Peter to declare fully the way of salvation. And He knew the heart of this devout Italian lady, groping her way in the darkness of human teaching, requiring “the light of life." His message of love was ready, and Lisa was ready to receive it. His messenger was ready. But where? There he is; crossing the southern Apennines on his way. He is an Italian evangelist on a missionary journey. Day by day he is guided by the Lord, and makes it his chief aim to go where and when He would lead. “How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things!”

One day the evangelist arrived in Lisa's town. He knew no one there, and found no building in which he might preach the Gospel. He therefore decided to visit the homes of the people, offer them the Bible and tell them its joyful message. Shortly he came to Lisa's palazzo and used the heavy knocker. Immediately the massive door was opened and the evangelist was politely asked to enter. The stranger appeared respectable and serious, and Lisa having offered him a chair he introduced himself and his message: “Signora, I am a servant of Jesus Christ. My mission is to tell the people what He has done to save them. I have with me several copies of the Holy Scriptures which contain the divinely inspired record of God's plan of salvation. May I ask you, Signora, whether you have a copy”

Lisa: “No, Signore, I have not."

Evangelist: “Well, I am sure you ought to have God's Word and read for yourself what He says about the salvation we all need. The Bible is composed of the Old and New Testaments. In the former we have the testimony of the law and the prophets, while the New Testament contains the Gospel of Christ. It is the inspired record of God's love to this guilty world... "

Lisa: Excuse me, sir, I have been reading a book—not a religious book—and in it I have found a quotation made by the author, and it must be Divinely inspired."

Evangelist: " Be careful, Signora, what you read, and do not receive as Divinely inspired truth what is not God's Word. May I ask what book you refer to?"

Lisa: “Well, it is a French novel."

Evangelist: " Let me say again, Signora: beware of these pernicious books."

Lisa: " But it is not the book itself that I want your opinion about: in fact I feel no interest in it. There is in it, however, a quotation which I should like to read to you, for I perceive you are a serious and religious man, and perhaps you can tell me more about it. I understand it is a parable, and has doubtless a great moral lesson behind it. Now let me read it: A certain man had two sons: and the younger of them said to his father: Father, give me the portion of goods that falleth to me. And he divided unto them his living.

"And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.
“And when he had spent all, there arose a mighty famine in that land; and he began to be in want.
“And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.
“And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.
“And when he came to himself, he said: How many hired servants of my father's have bread enough and to spare, and I perish with hunger! I will arise and go to my father, and will say unto him: Father, I have sinned against Heaven, and before thee, and am no more worthy to be called thy son: make me as one of thy hired servants.
“And he arose, and came to his father. But when he was yet a great way off, his father saw him) and had compassion, and ran, and fell on his neck, and kissed him.
“And the son said unto him: Father, I have sinned against Heaven, and in thy sight, and am no more worthy to be called thy son.
“But the father said to his servants: Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: and bring hither the fatted calf, and kill it, and let us eat and be merry, for this my son was dead, and is alive again; he was lost and is found. And they began to be merry."

As soon as she had read the first few words of the Divine parable, the interest of the evangelist became intensified and deepened, and grew into surprise, wonder and amazement as she proceeded.

Lisa: “Now, Signore, that is surely Divinely inspired."

Evangelist: “Certainly, it is."

Lisa: “It has greatly impressed me."

Evangelist: “Every time I read it, or hear it read, I feel moved to tears, as... "

Lisa: “Then you have read this quotation before? Do you know who is the author of it? "

Evangelist: “Yes, I do. I know Him well." Lisa: “You mean that you know his writings." Evangelist: “No, Signora, I mean that I know Him." Lisa: “How I should like to know Him!” Evangelist: “Well, I have come to tell you about Him."

Lisa: “You mean the author of that beautiful parable which I have read to you?”

Evangelist: “Yes, indeed."

Lisa: “This is a most wonderful coincidence!”

Evangelist: “It is, Signora, and I believe God has graciously planned it all. That Divinely inspired parable of the prodigal son was spoken by Jesus Christ, in order to reveal God's love to us. We are by sin like that prodigal, but if we repent and believe the Gospel, and come by Christ, Who is the only way, to the Father, He will welcome and forgive us, and we shall live with Him as His children."

Lisa: “What a true explanation and application of the parable you have given me! But where did you find the parable”

Evangelist: “In this Book which I offered you, Signora. This is the Bible, God's Word, the Holy Scriptures, and here, in the fifteenth chapter of the Gospel according to Luke, is that very parable of the prodigal son."

Lisa: “Why then did that infidel novelist quote from God's Word?"

Evangelist: “Even Satan himself quoted the Holy Scriptures."

Lisa: “As soon as I read the parable I felt as if another voice, not human, was speaking to me. Well, sir, please tell me more about Him Who spoke these Divine words."

The evangelist having faithfully and fully expounded to the lady the whole parable, read to her these two other verses of Scripture: " For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." “I am the way, the truth, and the life: no man cometh unto the Father but by Me " (14:6).

The light of the glorious Gospel dawned upon Lisa's soul. Hitherto she had been endeavoring to attain to salvation by her love to God, but she found how vain and hopeless this effort was, imperfect, impassible. Now she had heard and believed the good news of God's love to her. She saw that Christ was the measure of that love. She believed on Him, and she knew on the authority of His Word that she had everlasting life; and this she proved by a long and consistent Christian testimony.

What an encouragement Lisa's experience is to every soul seeking the truth! Christ said: " I am the Truth " (John 14:6), and Lisa discovered that in Him " are all the treasures of wisdom and knowledge hidden " (Col. 2:3).

Angiolina - the Italian Christian Housewife

"The crowd worships you to-day, to-morrow kills you, and then the next day adores you dead."—Monti.

THE true Christian life lightens and brightens what this world calls the drudgery of daily toil. And we are now going to consider the life of a noble Christian woman, whose nobility did not shine amidst the grandeur of Italian marble palaces, but in the humble spheres of the common people. Angiolina, as wife and mother, took part in many a combat in the battle of life, and came off victorious to the end.

Naturally intelligent and thoughtful, she calmly pondered her duty, and then undertook it with a firm tenacity. Her character was, therefore, what we rightly call a strong one. She had been early taught the doctrine of the Church of Rome, and in due time became one of its most ardent members in that town. She had never heard pure evangelical truth, and she accepted as Divine the traditions of Rome, and according to these she modeled her religion with a devotion which knew no limits. To her the Church was the only and sure way to Heaven, its precepts were infallible and its practices unchallengeable. She kept a clear account with her confessor, and protected by the Blessed Virgin and her patron saint she felt she could defy all the unbelief and indifference of the world.

It was in this decided state of mind that one morning in the market place she met a friend, equally religious. Both women had been to early mass, and now they were engaged in the more secular occupation of gossip. Whatever was going to happen in the town was known and retailed in the market square amid the vociferous confusion of venders, fowls and various species of the “lower " animals.

“Have you heard the latest, Angiolina “exclaimed her friend as she clasped her hands and raised her eyes to heaven.” The Protestanti have arrived! "

“You do not mean it, Carmela! Why, I would rather that an epidemic had visited our town than that the Protestant heresy should have infected us."

Carmela was a most devout Roman Catholic, but much less intelligent than Angiolina, to whom she confessed her ignorance regarding the Protestant doctrine. Having expressed her surprise at her friend's lack of information on such an all important question, she began to instruct her. But, alas! Angiolina's instruction was more erring than Carmela's lack of information. " You know, Carmela, that the Protestants do not believe in God, nor in the saints, nor in the Holy Mother Church. But I shall defy them, and you will help me, Carmela."

“Yes, Angiolina, I will. They are going to preach to-night at 8 o'clock in a hall which they have hired in Via della Chiesa."

“Well, Carmela, I shall call for you, we shall go together, and I shall get up and oppose them."

At five minutes to eight o'clock Angiolina fulfilled her promise, and knocked at Carmela's door. She found her friend ready and excited about the eventful mission on which they were about to start. A few minutes brisk walk brought them to the door of the hall, which they found so crowded that they could not obtain an entrance. To avoid the unpleasant crush, Angiolina proposed that they should retrace their steps, especially as a bill on the door announced that the meetings would be held every night that week. “Carmela, we shall come early to-morrow evening."

At half-past seven the following evening Angiolina and Carmela were at the hall door, and on entering found a few people gathered and others entering. Two bright young men stood near the door and politely offered a seat to each comer. Angiolina led the way to a front seat.

“Who are these?" whispered Carmela to Angiolina and pointing to the evangelists.

“I do not know: they are strangers to our town," replied Angiolina as she scanned the hall, now observing the simple little platform, on which stood a plain table and a chair at each end of it; now reading the text on the wall behind the platform: " Being justified by faith, we have peace with God through our Lord Jesus Christ."

“Angiolina, do the Protestants believe that?” inquired Carmela softly.

“No, they believe nothing," angrily replied Angiolina.

The hall was now full, and as the town clock struck eight, the two young Italian evangelists went to the humble platform, and for a moment bowed their heads in prayer. All was silent and reverent. While Carmela gazed around on the audience, Angiolina kept her eyes fixed upon the two young heretics, determined to oppose their first utterances against her sacred religion.

Presently one of the two young preachers arose and with a calm and natural voice said: “Friends, let us commence our meeting with prayer."

Carmela rose with the audience, but Angiolina kept her seat, with her eyes fixed upon the leader. Her first thought was to rise and challenge him, but suddenly it dawned upon her mind that Protestants do pray. So she would follow the prayer, and if any blasphemy were uttered she would oppose it immediately.

Having offered to God thanks for the liberty and peace they enjoyed, and for all the blessings of daily life, the young evangelist prayed for His blessing upon their meeting, that the speaker might be enabled to preach faithfully the Gospel of Christ, and that the hearers might be enabled to believe it.

The prayer was brief, fervent, reverent and spiritual, and was immediately answered so far that a portion of Angiolina's prejudice had now evaporated.

The audience had again taken their seats, and Carmela contented herself with satisfying her curiosity, looking behind here and there to see any person she might know, while Angiolina was intent only upon one thing—the doctrine of the Protestants.

So far the opening prayer had produced a favorable impression upon her, and leaning back more comfortably upon her seat, she resolved to give the preachers a fair hearing.

Presently the other evangelist rose with a book in his hand, and said: “Friends, I shall now read from the Holy Scriptures the account of Christ's death for us, as contained in the nineteenth chapter of the Gospel according to John."

Angiolina followed with close attention every word as it was read clearly and solemnly, and at the close of the reading she heaved a sigh, and with it another portion of her prejudice had gone.

The young preacher then announced that the subject of his message would be: “The Finished work of Christ," and read again from the thirtieth verse the few but all-comprehensive words: “It is finished."

He at once captured the attention of his audience by referring to the Vulgate text known to many of them: Consummatum est, and went on to expound it. For forty-five minutes he preached with spiritual unction the story of the Cross of Calvary. It was a message positive and plain, and had no controversial side issues to detract from its main line of teaching.

Laborers for Christ in Roman Catholic countries have found that the preaching of the Gospel, positively, plainly and purely, is the most potent controversy against error. Polemics too often stir up the latent prejudice of the audience against the truth. Nor is this to be wondered at. The people have been taught, as Angiolina had been, that Protestants have no positive Gospel to preach; that their doctrines are mere negations of the truth. Happily for Angiolina and for many others, there are those in Italy who “preach Christ “of” good will “and” of love " (Phil. 1:15, 17).

A brief prayer brought the meeting to a close. The Gospel so faithfully preached that evening had proved the power of God unto salvation to Angiolina. So vivid was her vision of Christ crucified for her sins, that she forgot all her prejudice against Protestantism, and left the hall a happy believer. Her former zeal for the Church and its traditions gave place to an earnest devotion based upon the Word of God. Her religion had been that of her own DOING, now her faith rested on what Christ had DONE. She had been working for that which was a free gift; she had been adding to that which had been finished, and she found that her doing was practically undoing what Christ had done for her.

Angiolina lost no time in making known her conversion to Christ. The first to whom she confessed Him were His two young servants whom she had purposed opposing. Then she went to the priest, no longer to confess her sins but to testify of her salvation. She was excommunicated, persecuted and forsaken by her former friends. Carmela had not that nobility of character of which we read in the apostolic history, and which has manifested itself in the true disciples of every age, who receive the Word with all readiness of mind, searching the Scriptures daily whether those things are so (Acts 17:11).

The characters of Angiolina and Carmela are typical of many. Carmela represents the prejudice which is based upon moral ignorance, and which again lives upon indifference. It has no depth, and the impressions for good made upon it soon wither.

On the other hand Angiolina represents the prejudice based upon misconception and misunderstanding, under which there is a fundamental moral principle. Remove the debris and you will find a firm foundation on which to build, and a fertile soil in which to plant the truth.

For over forty years Angiolina showed by the life of faith how she had turned to God from idols to serve the living and true God, and to wait for His Son from Heaven (1 Thess. 1:9).

Teresa - the Italian Christian Maiden

"A beautiful death crowns all the life."-Petrarca.

As, so there are Christian graces which shed their glorious luster upon the sufferings of this present life. Some of these were brightly visible in the brief and beautiful earthly experience of the subject of the present short sketch. Her sweet contentment in want, her peaceful smile in suffering, her patient endurance of persecution made her character stand out in admirable beauty to all who could see and appreciate such true moral loveliness.

She became a Christian very early in life, having received that saving knowledge of the Holy Scriptures which made her wise unto salvation through her faith in Christ Jesus (2 Tim. 3:15).

Teresa's mother died when she was ten years old, and as she was the only child, a heavy burden of care was put upon her early life. Her father had a very humble occupation, rendered all the more precarious by his being the only Protestant Christian in the little town in which religious bigotry ran very high. He was a pious, devout man, and deeply devoted to his worthy daughter, who on her part made his happiness her daily care. Hers was doubtless a lonely life, but the routine of her little home duties never became monotonous, for she had learned the secret of a happy life: “Whatsoever ye do, do it heartily, as to the Lord." She cultivated the holy habit of private, daily reading of God's Word with prayer, and no hour of the day was enjoyed by her so much as that.

Thus Teresa's youthful days passed by, shut out from the world and shut in with God in that humble little home. Her father's financial condition became poorer, and she began to show symptoms of physical weakness. She was ordered special rest and nourishment, but the needs and means of her home did not permit her to enjoy these, and she gradually grew weaker. As a last resource her father took her to the local hospital. That same evening she was visited by the head sister, who informed her that Father Agostino would confess her on the morrow.

Teresa meekly replied to the madre that she would not require his services as she confessed to God. The nun at first conversed calmly with the patient, assuring her that though she was a Protestant, it would make no difference to Father Agostino; but as Teresa begged to be left free in her conscience before God, the nun grew angry, and the poor patient passed her first night in the hospital much disturbed.

On the morrow she was visited by Father Agostino, who approaching her bed side saluted her: “Teresa, I think."

Teresa: “Yes, padre, that is my name."

Friar: “I hope you have passed a good night." Teresa: “Thank you, not very good."

Friar: “I am sorry to hear this, for you require rest. Perhaps the change of abode has caused your sleeplessness."

Teresa: “No, padre I know you have come to confess me, and I desire to confess to you sincerely the reason of the troubled night I have passed."

Friar: “Please do."

Teresa: “I am, thank God, a Christian, and I know that Christ is my Savior and Lord. I desire to live for Him, and if I die I know I shall go to be with Him. I confess to Him my sins and my failures, and I know that His blood has cleansed me from them all. The madre is angry with me because I informed her that I should not require your services, and this has caused me to pass the sleepless night."

Friar: “You ought to know that the madre exhorted you for your good, and so do I now. I ask you to confess."

Teresa: " I have never confessed to anyone on earth save to my dear parents. From a child I kept my heart open to them, telling them all my wrong-doings, and since I became a child of God by faith in Christ Jesus, I have made it my daily exercise to confess to Him my sins, known and unknown, for who can tell how many are our sins of ignorance? I can assure you, padre, that my happiest moments are those I spend alone in prayer."

Friar: “I see you are too wearied to reason with me now. I shall come and see you to-morrow."

The madre was informed of Teresa's steadfast refusal to confess to the friar, and spread the report among the other nuns. Teresa soon became the object of their hatred, and began to realize that she would not enjoy the rest, care and nourishment she so needed.

Her father visited her twice a week, and one day he found her more preoccupied than usual, and asked her whether anything was troubling her. After a pause she opened her heart and told her father what she had passed, and was passing through, in the hospital, because of her faith, adding: " Father, do take me home. There I enjoy such peace even in our poverty."

Her father lost no time, and the next day, in great weakness, Teresa returned to her poor but peaceful home.

An evangelist was then traveling in that part of Italy. He had heard of Teresa's father, and of his solitary and faithful Christian testimony in that very town which he had to pass one night. It was a long journey, and the coach reached the town square a few minutes after midnight. An hour's stop was made: the horses were changed, and refreshments were provided for the travelers at the little inn. Outside all was silence broken only by the old town clock, which struck every quarter. The evangelist passed the moments in quiet meditation, and his thoughts gradually centered in the testimony of the only Christian known to him there, Teresa's father. As the Lord's servant thought of his lonely brother, a feeling came over him with rapid and almost overpowering force, and a voice seemed to say: " Go at once to him: he needs you."

Regarding it simply as a strong sentiment of brotherly sympathy the evangelist endeavored to satisfy it by offering a silent prayer for his dear, solitary brother in that town; but the prayer would not rise, and that inner voice again seemed to say: “Do not pray for him, but go to him."

The evangelist now felt it difficult to conquer his feeling, whatever it was, and looking at his watch he sought peace of mind as he exclaimed to himself: “Twenty minutes past twelve! How can I go at this hour? “But his reasoning thus gave him no rest, and he passed some sorrowful minutes as that “something” said to him again and again: “Go."

The coach arrived at its destination at six o'clock that morning, and was to return again at nine. The evangelist's feelings so disturbed him that he decided to break his journey and return with the same coach to that town where his solitary brother might be needing his fellowship, and that afternoon he found himself there again. He at once inquired for his Christian brother's house, which happily was well known. In a narrow alley the evangelist found several women gesticulating as they talked excitedly before the humble door. Having asked one of them whether his friend was at home, the sorrowful and unexpected reply came: “You have come, sir, for the funeral of Teresa? Her father has gone to make arrangements for the interment to-morrow morning."

“What?" exclaimed the evangelist. " When did she die? "

“Shortly after midnight," replied the sympathetic neighbor.

The evangelist then remembered the strange experience he had passed through at that very time, and was losing himself in deep reflection when the woman said: “Come, sir, and see the body."

She led the way to the humble room. It was dark, but a candle was burning at the head of the corpse. Teresa's visage seemed white and pure as marble, and angelic in its expression. On her pillow lay her Bible open at 1 Thessalonians, chapter 4.; verses 14-18 were underlined with ink: " If we believe that Jesus died and rose again, even so them also who sleep in Jesus will God bring with Him. For this we say unto you by the word of the Lord that we who are alive and remain unto the coming of the Lord shall not prevent them who are asleep. For the Lord Himself shall descend from Heaven with a shout, with the voice of the Archangel and with the trump of God, and the dead in Christ shall rise first. Then we who are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord. Wherefore comfort one another with these words."

Half-a-dozen female neighbors had gathered by the bedside, with their heads reverently covered with black handkerchiefs. The silence was broken by the woman who had conducted the evangelist to the room. Pointing to the passage underlined in the open Bible, she said to him: “That is the verse Teresa recited before she died, and her father marked it, and placed the Bible here."

The evangelist then spoke to those sympathetic friends from that very Scripture. They were pious Roman Catholics, and listened very attentively to the Word. “I never knew Teresa," said God's servant, " and only know her father through mutual Christian friends. This passage of Holy Scripture which comforted Teresa in her dying hour, expresses the hope of every true believer in Christ. It says: If we believe that Jesus died and rose again ' Do we believe that? It is a fact accomplished once forever. Then this same passage of God's Word goes on to say that them also who sleep in Jesus will God bring with Him ' when He comes, soon again, for His own. And when He comes, Teresa with all His will meet Him. Friends, will you be there? "

The silent mourners heaved a sigh and exclaimed speriamo! (let us hope). Presently Teresa's father returned from his sad errand, and found a stranger —no, a brother, waiting to comfort him. And it proved indeed the comfort of the God of all consolation. Amid the religious darkness that surrounded Teresa's grave, there shone that faith and hope in Christ which this world's persecution only fans into a brighter flame.

“A little while—'twill soon be past!
Why should we shun the shame and cross?
Oh, let us in His footsteps haste,
Counting for Him all else but loss.
Oh, how will recompense His smile,
The suffering of this little while."

Courtesy of BibleTruthPublishers.com. Most likely this text has not been proofread. Any suggestions for spelling or punctuation corrections would be warmly received. Please email them to: BTPmail@bibletruthpublishers.com.

Heroes of the Faith in Italy