The Waldensian Church in the valleys of Piedmont/Chapter 14

by Jane Louisa Willyams

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CHAPTER XIV.

The Existing Church

The missionary Church—Present state of the Waldensian Church—Its missionary efforts.

HAVING brought down the history of the Waldensian Church to the most important epoch of religious toleration and civil emancipation, it remains to give some detailed account of her present position and future prospects, together with the effect this desirable consummation has had on both.

We have beheld the sorely straitened Church, like a tempest-tossed vessel struggling into port, her masts bent, her sails torn, whilst the little lamp dimly glimmering at her prow, her compass, and anchor, were the only possessions remaining to her crew from their long warfare with the winds and waves. Should we wonder, then, to find that they were at first somewhat cast down and dispirited; and that doubt and dejection caused them to mistrust the sudden flash of hope so often baffled, so nearly extinguished? The limbs of the captive, long fettered and disused, do not regain their muscular spring at the first touch of the emancipator’s hand.

The humane and judicious physician, aware that the galling pressure acts long after the chain is removed, will not urge premature exertion until he has administered his gentle restoratives, and the outer air has circulated around the nerveless form.

Thus was it necessary to deal with the captive of centuries, and to minister to the revival of those sick ones, into whose soul the iron yoke of bondage had entered. Soon the precious fruits of love and gentleness were reaped; soon the languor of protracted suffering began to pass away, and hope and activity revived.

It is well that we should pause here to observe God’s dealings with this suffering people, that we “may understand the loving-kindness of the Lord” towards them, in the way in which He prepared them to enter in at the open door He was so soon to set before them.

In 1823, just a quarter of a century before the proclamation of the edict of emancipation, Dr. Gilly, vicar of Norham, visited the Waldensian valleys, and surely he did so by Divine guidance. His work, Waldensian Researches, found a place in many a library, and, among others, in that of the Duke of Wellington. It was here that a brave soldier, wounded and maimed at the battle of Waterloo, met with it—can we say by chance? He had found the Lord as he lay on his bed of suffering; and rising from it a new man, he desired to live for God’s glory and for the good of his fellow-men.

The perusal of the Waldensian Researches while he waited for an interview with the duke, turned the future course of General Beckwith’s life into a new channel. It was in 1827 that he paid his first visit to the valleys; and from that time till his death, in July, 1862, he lived for the Waldensians.
Felix Neff. We must refer our readers to the memoir of the details of his valuable life, and of his unwearied efforts for the good of that people. It is written by Pastor J. P. Meille, of Turin, and dedicated to Miss Beckwith.

The year before General Beckwith first reached Torre Pellice, Felix Neff, the reformer of the Church of the Hautes Alpes, had been there, and had been the means of spiritual blessing. This was another link in the chain of gracious Providences; the living waters were beginning to flow freely in the mountain valleys, and Italy was to be fertilized.

The primary object to which the recovered liberty and energies of the Waldensian Church were directed was Missionary Effort; for, with an indifference to the improve ment of their own social condition, which some may have deemed supine, with little eagerness for the gains of commerce or the promotion of remunerative industry, they have gone forward with holy zeal to “sow the Italian fields” for an imperishable harvest. We have pointed out the efforts made for the advancement of education in the valleys during their latter days of bondage, and how patiently Christian philanthropists carried on their work of preparation, even when the prospect of success was least encouraging; and when the door was opened, where, but for the hidden school master who was then at work, should we have found so many able, zealous, and eloquent men to fill the stations ready for them?

We have seen how persecution and sickness had compelled the Waldensians to resort to Geneva for education and for pastors, and that thus the French language in great measure took the place of Italian.

The first sermon in Italian after the lapse of centuries was preached by Pastor Malan at San Giovanni in 1849; and this language is now being gradually resumed. Of the openings for missionary labour which presented themselves, we may begin with the story of Pinerolo, whose name recalls to the reader of Waldensian history so many painful associations.

Situated on the confines of their valleys, its fortress harboured their invaders; thousands of innocent captives perished in its dungeons, and its numerous monasteries were the receptacle of their abducted children. This dreaded Pinerolo, however, was the first object of interest to the emancipated Vaudois; and thither, the Bible in their hands and the love of God and man in their hearts, they proceeded as soon as their emancipation opened the way before them.

We might naturally anticipate a stormy reception for them; but nowhere did they meet with a kinder welcome. Every time the pastors returned to proclaim the “glad tidings,” more and more pressed joyfully forward to receive them, until the “upper chamber” could no longer contain those who thronged to listen to them.

The Bishop of Pinerolo and the majority of his clergy, it is true, poured threats and imprecations on the intruders; but more than one Roman Catholic came forward to advocate the grant of a spot of ground on which their Protestant fellow-subjects might build a temple; and even a Romish priest spoke to the same effect in the Chamber of Deputies at Turin. “I desire to maintain,” he declared, “the freedom of Protestant worship among us, because I desire to maintain the freedom of Catholic worship throughout the world. You will be more logical in your toleration than in your restrictions.”

To build a church large enough to contain the rising congregation was the next cherished hope of the Waldensian mission. In 1853 the Moderator of the Vaudois Church, the late beloved and lamented Dr. Revel, visited, with Madame Revel, the United States, where they met with a most cordial reception. Among other munificent aids the American Protestants undertook the expense of the temple at Pinerolo. The work of building the living temple has gone on steadily, and besides the substantial place of worship in which the congregation now assembles with Signor Cardone as pastor, many villages in the neighbourhood have been visited and Churches formed.

We next proceed to Turin, which, as the capital of Piedmont, was very properly selected for the site of the first Waldensian temple out of the valleys.

That this Protestant church might be worthy of the beautiful city in which it was raised, it was built in a more costly style than quite accords with Waldensian simplicity; but the plain men of the valleys yielded to the judgment of those whose generosity furnished the principal means, and whose taste directed their appropriation. The most considerable contributors to this building were General Beckwith, and Signor Malan, a Waldensian banker at Turin. But the Waldenses contributed what was of more value than gold and silver—pastors of worth and talent equal to the difficult situation they were called to fill. Much sympathy was felt by the friends of various nationalities in the erection of this church, and in the emancipation which had made it possible. An excellent clergyman of the English Episcopal Church in Scotland, the Rev. D. T. K. Drummond, who was here in 1852, in his delight and enthusiasm, mounted the scaffolding, trowel in hand, that he might have his share in the joyful work, finding on the highest part of the scaffolding, in spite of his lameness, the indefatigable General Beckwith, a member of the Church of England, by whose efforts and munificent generosity the church in the Corso del Re, one of the most frequented parts of the capital, was opened December 15th, 1853, Pastors Bert and Meille conducting the services in the morning in Italian; Pastor Lantaret, vice-moderator, and Pastor Revel, moderator of the Table, in the afternoon in French.

The congregation soon amounted to many hundreds; and although the Waldensian pastors do not admit their converts to the Lord’s table without a long course of instruction, and a satisfactory evidence of their faith, there were many communicants. Of course the Romish priests asserted as usual that the evangelici bribed their converts; but those who offered to turn Protestants on these terms went away bitterly disappointed.

The same excellent pastor, J. P. Meille, has ministered up to the present time to the Waldensian congregation, Protestants by birth; the service being conducted in the morning in French, and in the afternoon in Italian. Missionary work is carried on by an evangelist. Signor Augusto Meille, Signor Pons, afterwards Signor Weitzecker, son-in-law of the pastor, and then Enrico and Guglielmo (William), Signor J. P. Meille’s sons, have followed one another in this capacity. The work progresses steadily in Turin itself and in the villages around; there are several schools, half the pupils in which are the children of Roman Catholics; and though payment is required, while the communal schools are free, the evangelical schools are always quite full. Many a gladdening fact proves that the power of the Holy Ghost has not been wanting; and while scriptural teaching has the first place, secular education has not been forgotten, five-sevenths of the candidates for admission into the technical schools having been successful.

In Genoa, or Genova la Superba, the city of palaces, the success of Pastor Geymoat was not behind that of his forefathers, the Barbes. With him was associated Signor Mazzarella, as indefatigable a labourer as himself, and one of the ten catechumens received into the membership of the Waldensian Church on the very day that the foundation of the temple at Turin was laid.

The hired room was soon too small for the inquiring throng; and that none might be sent empty away, the pastors hit on the expedient of repeating the service, thus preaching to three congregations; as soon as one was dismissed another standing ready at the door to fill their seats.

Efforts were now made to provide means to build a temple, and the monastic establishment of “La Madre di Dio” being in the market, a generous banker, already mentioned, Signor Malan of Turin, guaranteed the required sum to pay for it two thousand pounds. But Charvaz, Archbishop of Genoa, rushed to Turin, and throwing himself at the feet of the Queen Dowager, entreated her to use her influence to prevent the impending calamity. The king yielded to his mother’s supplications; but, by the wise influence of M. Cavour, he did so by requesting the relinquishment of the purchase; and another site having been procured by Signor Malan, the first was given up; and now in a spacious church erected in Via Assarotti the Lutheran and Waldensian congregations assemble, the one on the ground floor, the other in the hall above.

At the meeting of the Table in 1853, an application for admission into the Waldensian Church was received from Dr. Luigi Desanctis,^[1] formerly rector of the Maddalena at Rome, and Qualificatore, or Theologian, to the Inquisition. Being appointed to deal with heresy, he was allowed to study “heretical” books, and the truth entering a heart prepared by God, he became a true disciple of Christ. He was of course compelled to leave Rome, as neither persuasion nor flattering offers of promotion could induce him to abandon the truth. In 1847, passing through the gates of Rome with his eyes closed, that he might the less realize the painfulness of the step he was taking, he went to Malta, where he employed his pen for the defence of the Gospel. Among other writings he contributed a series of articles to the Record newspaper, under the title of “Popery, Puseyism, and Jesuitism at Rome,” which were afterwards published separately, in English. The Italian edition, called Roma Papale, has the addition of valuable notes. A small work, The Confessional, was also written at Malta, an English translation of which is published by Partridge and Co.

The acquisition of such a convert as Dr. Desanctis was an event of no small importance. A man of truly Catholic spirit, he sought only to lead men to the Saviour; and for five years he refrained from connecting himself with any body of Christians in particular; but, as he said himself, “his thoughts always turned to the Church of the Valleys, because he recognised it as the true, primitive, apostolic, Italian Church, and that an Italian, sincerely seeking the good of his fellow-countrymen, should not belong to any other Church than the ancient Italian Church.” A difference of opinion separated him for a time from this Church; he then joined “the Brethren,” and for some years resided at Genoa; but after a better understanding of the facts of the case he returned to the Waldensian Church, to which he was cordially attached to the end of his life, and became Professor of Church History and Theology in her college. He died on the anniversary of his birth, December 31, 1869.

The city of Nice, sheltered by the Alpes Maritimes, and a favourite winter residence of the English, Americans, and others, was noted for its superstition and bigotry; and thirty or forty years ago it was not possible to give away a Bible or tract without incurring the risk of imprisonment, spies being placed over the English residents. The era of liberty, however, began, and a subscription was set on foot for building a Vaudois church, two English clergymen and others coming forward to promote the cause. Nice became a French town in 1859 ; but a Waldensian Church still flourishes there. Pastor Léon Pilatte was long the able preacher of evangelical truth in that place of worship; but health and other causes brought about his retirement. He remains at Nice, however, and his talents are now employed in preparing young men to be evangelists. His successor is Pastor Weitzecker, whom we have already heard of at Turin.

We have read in a former chapter of the poor minstrel of Favale. In 1854, a year or two later than the time then spoken of, a little chapel, a schoolroom, and a house had risen as by magic from the manual labour of some who had become free masons, and by the supplying and directing benevolence of Sir Culling Eardley. The remarkable family or clan Cereghino now consisted of forty-two persons; persecution had by this time ceased, though the priest of course withdrew all his favours from them. The Papists had threatened to burn out the Cereghini. When one of the papists’ own houses took fire, the Cereghini ran to extinguish the flames! Again, a house near their church was on fire; it was observed by the catechist Volpini, who, headed by his flock, and by means of great exertions, subdued the fire. The example of the Cereghini, as they continued to walk in the path of truth and obedience to God, was not without its influence; and in a short time other disciples of Jesus Christ were found in the beautiful valley of Fontanabuona. The present evangelist is Stefano Cereghino.

In Tuscany a secret work had been in progress since 1845, when the Scotch church was opened by the Rev. Dr. Stewart at Leghorn, for the benefit of his own countrymen indeed; but the light could not be hid. The British and Foreign Bible Society also entered the field with the precious Book; and deeply interesting were the accounts given by Captain Trotter and other travellers of the careful distribution of copies of God’s Word, and then of the power of the Holy Ghost that accompanied the reading of it.

But that reading had to be in secret, and the printing press had to be hidden; for the free constitution which had been granted by the Grand Duke of Tuscany in 1848 was soon withdrawn, and fierce was the persecution that followed. All who listened to “heretical” teaching, or who read “Scritti profani,” as the Holy Scriptures were called, were arrested and thrown into prison.

The young pastor Geymonat was discovered reading the Bible to a small company; he was at once arrested and condemned to imprisonment. Count Guicciardini, and others of good social position, who had joined the church in 1850, shared the same fate.

The story of Francesco Madiai and his wife Rosa excited deep interest, and attracted the attention of statesmen in the Protestant countries of Europe, whose remonstrances at length prevailed to open their prison doors, after they had endured nineteen months of suffering and separation.

Francesco was the son of a small landed proprietor near Florence ; Rosina Pulini, a Roman, had been in service in an English family to whom Francesco was acting as courier, and she became his wife. Having left service, they kept furnished apartments in Florence, which were frequently occupied by English families. Rosa often read the Bible to her husband in English, as there were then no Italian Bibles in circulation; and though up to this time Roman Catholics, they were so disgusted by the carelessness and profligacy of the priests, and by the blind superstition of the people, that they attended the Swiss Protestant church. Their conduct was so exemplary that even their enemies could charge them with no fault excepting that of reading the Bible. A few months after Count Guicciardini’s expulsion they were arrested and thrown into prison, and for ten months were kept there without trial, not being permitted to see one another all that time, excepting for a few minutes at the request of Mr. Scarlett, the English chargé d’affaires, and that in the presence of their jailers. They were at last tried and condemned to imprisonment; Francesco to fifty-six months hard labour in the prison at Volterra, Rosa to forty-five months imprisonment in the Ergastolo at Lucca.

The Misses Senhouse and others obtained permission, with some difficulty, to visit the “Conjugi Madiai detenuti per empietà,” whose sufferings and misery, though great, were borne with Christian fortitude. At last, either by the intervention of the Queen of England, the King of Prussia, and others, or for some unknown reason, the prisoners were liberated, but banished from Tuscany; and the husband and wife met on board the steamer which was to convey them to Marseilles. The hardships which this faithful couple endured so injured their health that the husband did not long survive his release, and Rosa never entirely recovered.

But while imprisonment and death were the portion of many believers, the Word of God was not bound, and in three years and a half 20,000 copies of the Scriptures had been circulated. Thus, while the enemy prevailed to hinder the work outwardly for ten long years, God’s hand was stretched out to bless, and as many as 85,000 copies of Holy Scripture were sown in the Italian fields during that period.

Leaving them to do their secret work, let us return to the valleys, and see the fruits which increased liberty produced there.

The labours of Dr. Gilly and of General Beckwith excited much interest as they became known in England and in other Protestant countries. Among others a party of friends from the west of England visited the valleys in 1849, and again in 1853, to see for themselves this land of conflict and of martyrdom, and to inquire how they might help in the blessed work of revival and restoration.

As the time approached for their return home, a number of Waldensians were invited to meet these English friends at the college at La Tour. This was the more easily done as the Synod was holding its meetings at the time.

Let us quote from a letter written with reference to this period.

“After a prayer offered up by the Moderateur Adjoint, the Rev. P. Lantaret, pastor of Pomaret, in the absence of the Moderator, Dr. Revel, he stated the object of the meeting nearly in the following terms: Their kind friends the English ladies and gentlemen present, with that benevolent interest so long evinced by their country towards the Waldensians, wishing to leave behind them some evidence of their visit, have desired this meeting, in order to learn their most urgent claims for assistance. He would not dwell on their merely temporal wants, many and pressing as they certainly were, for they had long been accustomed to poverty and privation, and grieved for it only as barriers to education and progress. It was the predominant aim of their benefactors to restore them to their former position as a missionary church; but how could those whose utmost efforts were required for a bare sustenance spare money or time for education? That they valued it when generously procured for them the crowded state of the college and schools incontestably proved.’
Waldensian orphanage. And then the eloquent pleader began his list of deficiencies and wants, comprising a new wing to the college, foundation faculty chairs for two more professors, normal schools, and missionary endowments. But all these wants were beyond the power of the friends who made the offer of help. At last ‘an Orphan Asylum’ was mentioned. The great number of orphans according to a census taken at the time we write, 223, many of both parents arose—from the poverty and hardships endured by the parents, and the frequent destruction of life by the treacherous avalanche in their search for pasture. All English hearts present were moved by the pathetic appeal, and resolved to adopt the orphans of the valleys. The meeting closed with prayer. The travellers went their way, and their first care on reaching home was to draw up a prospectus of their association, heading their appeal with the following title, suggested by the Rev. Dr. Gilly: The British Ladies Association for establishing an Orphan Asylum and Industrial School in the Valleys of the Vaudois, Piedmont.”

The appeal was generously responded to by a limited number of friends; the publication of the present “short history” realized the sum of £200; pens, pencils, and needles went to work, every effort being made prayerfully; and at last the funds were sufficient to warrant the hiring of a suite of commodious rooms at La Tour, where, in December, 1853, as many orphans as could be accommodated were admitted. Amongst their number were five little girls, collected a short time before by Madame Revel, and placed under the surveillance of an excellent person, once a pupil of Paston Oberlin, of the Ban de la Roche. Marie Négrin accompanied her charge into their new home, and remained in the capacity of housekeeper, the more important office of directress or governess being filled by Mdlle. Marie Sircoulon, a deaconess from M. Germcnd’s establishment at Neuchatel, in Switzerland.

Many touching anecdotes could be told of the dear children who shared the benefits of the home provided for them, and instances might be given of the way in which they grew in truth and obedience. One little girl, with the English name of Catherine Long, who was early called to the heavenly home, and who had given touching evidence of being the Lord’s, wrote in her copy-book of her own accord, “II fallait que Jesus Christ mourut pour sauver Catherine Long.” It was found after her death, the last line in her copy-book.

A beautiful house was ultimately built in a fine situation at the entrance of Val Angrogna, and we would earnestly recommend all who go to La Tour to visit it, and to see for themselves the perfect cleanliness and order of the house, and the charming intelligence and brightness of its happy inmates, under the care of the same excellent directress who had charge of the orphanage from the beginning, Mdlle. Marie Sircoulon.^[2]

In an early section of our history of the Waldensian Church we essayed to paint a dissolving view, portraying her transition from the meretricious splendour of the usurping ritual of Rome to the simple grandeur of Pra del Tor. In the period of more than eight centuries which has since elapsed, two scenes of equal importance have been witnessed in the Church of the Valleys; not dissolving views, rather we should call them engravings whose lines are indelible.

A very little change in the scenery, a few slight variations in the outward costume, and the Synods of Pra del Torno, of Champforans, and those which now take place at Torre Pellice might occupy the same canvas.

As a specimen of the Synods held in the capital of the valleys we may give an abridged account of that which took place in 1854. A full report was printed in the Buona Novella, the first Waldensian periodical published in Turin, under the editorship of Signori Meille and Desanctis.

“Pastors were present from the fifteen parishes of the valleys, namely: Val Pellice: Bobbio, Villaro, La Torre, Angrogna, San Giovanni, and Bora.

“Val San Martino: Prali, Rodoretto, Massello, Maneille, and Villasecca.

“Val Perosa: Pomaretto, San Germane, Pramollo, and Prarustino.

“The members of the Synod took their places at nine in the morning in the new church. Divine service was celebrated in Italian by Signor Desanctis. Italian hymns resounded through the temple, and prayer rose to God in our own beautiful language. It was the first time for many centuries that Italian had been used in a Synod.

“The text was taken from Acts xx. 28, and under four heads treated of the duties of pastors and their flocks.

“After the religious service the Synod assembled for business. It was composed of sixty-five members, of which thirty-one were pastors and thirty-four elders or lay deputies from the different parishes. The eldest pastor took the chair provisionally, and the names of the members being called over, they passed to the election of the president, vice-president, secretary, and assessors, which was done by ballot. The first decision of the Synod was, that every sitting should begin with prayer. The sittings to begin at eight in the morning, to continue till twelve, and, after an hour’s repose, to meet again till the evening; but on the two last days, owing to the press of business, they began at seven and six. The Table, that is, the executive power of the Vaudois Church, which ceased to exist during the sitting of the Synod, read a report of its operations for the judgment of the Synod their work having been already examined, and a report prepared by a commision of ecclesiastics and laymen appointed for that purpose. We should like to give this in detail, so interesting is it to follow the progress of our Church; but we must limit ourselves to a brief extract.

“THE TABLE.

“1. What had been done for the interior edification of the Church since the last Synod in 1851. 2. What had been done for the relief of the poor and sick. 3. What had been done, or attempted, for the furtherance of instruction and education. Lastly, What had been done for the work of evangelisation. The Table gave an account of its pastoral visit made in 1852, when it had not found any great disorders, public worship being generally frequented, and family worship also being general; at the same time it saw the necessity, and expressed a wish, for the establishment of a home mission for the reviving and strengthening of faith and piety.

“It also called for a catechism to supersede that of Osterwald one more simple and comprehensive, suited to the use of families and schools. The Table stated that 3,003 destitute or sick persons had been relieved, and that notwithstanding unfavourable circumstances arising from the disease in the grapes, increase of taxes, and some expensive but necessary repairs, the Table had been able to add three beds to the hospital of La Torre, and three to that of Pomaretto. An orphan asylum had been established this year, in which eight orphans are fed and educated; and here the Table gave the praise due to Mr. and Mrs. Bracebridge, who were the principal benefactors in the commencement of this charity.

“From works of charity the Table went on to give an account of the work of instruction. There are 169 elementary schools, attended by 4,421 scholars. In the College of La Torre there are eight professors and ninety-three scholars. The course of instruction consists of the Latin, Greek, and Italian languages, history and general literature, philosophy and the natural sciences. Mention was also made of the normal school and of the Latin school in the valley of Perosa. All these works were advancing under the blessing of God.

“Finally, the Table spoke of the work of evangelisation, and this was the longest and most interesting part of the report, and we regret exceedingly not to be able to give those precious details in full, but prudence obliges us to be silent.

“After the report of the Table, the Synod called for that of the examining commission, which was read, and from which it was seen that the Table had kept within, rather than exaggerated, the reality; and the Assembly, overcome by a feeling of gratitude to God, called for a prayer of thanksgiving ; and thus ended the first sitting of the 29th, at six in the evening.

“The morning of the 30th, the Assembly, sensible that they ought to act dispassionately, and not allow themselves to be carried away by feeling, decreed that each article of the report should be examined separately. Many hours were occupied in this discussion, which ended in the Assembly declaring their entire satisfaction with the work of the Table, and resolving that, ‘The Synod having read and considered the report of the Table, declares that during the present moderatorship, it has faithfully and zealously discharged the duties of its administration for the good of the Church.

“The order of the day was the examination of the plan of an ecclesiastical constitution, prepared by a commission charged with the task by the Synod of 1851. The project being read by M. Meille, one of the commission, the general discussion began; but as the parishes had not had time to sufficiently consider the proposed constitution, they decided on not going into the examination of the articles, but postponing the discussion till the next Synod.

“At half-past five the sitting was dissolved with prayer, and at half-past seven of the same evening the Assembly met again—not for business—but for prayer and mutual edification. The principal object of this reunion was to unite in prayer with the Synods of two evangelical Churches in Scotland, who on the same day and same hour were to unite in prayer to God for His blessing on evangelical Churches. The president invited the foreign brethren present to address the Assembly; and the Rev. Dr. Stewart, and the Rev. Mr. Hanna, ministers of the Scotch churches at Leghorn and Florence, the Rev. James Currie, Incumbent of Eusholm, Manchester, and Sir Harry Verney, Bart., successively addressed words of exhortation and encouragement to the Waldensian Church, clearly proving that she was a primitive and also an Italian Church; some beautiful and earnest speeches were made in Italian and French; prayer was also offered in both languages; and though the discussions of the day had been long and fatiguing, these three hours, passed in prayer and mutual exhortation, appeared but a moment, and all felt that the blessing of the Lord was among them.

“The sitting of the 31st was opened, as usual, with reading the Bible and prayer. The first object that occupied this sitting was, not exactly the abolition of mendicancy, as that does not come under ecclesiastical jurisdiction, but a rule forbidding the Church to authorise it; and it was decreed, that where there are poor in a parish, the consistory must provide for their subsistence; and if there are not sufficient funds, the pastors and the elders must make the collections, and not give letters of recommendation authorising the poor to beg.

“They then went on to discuss the proposition made by the Table, of substituting a new catechism for that of Osterwald. The proposition was received, and a commission of three pastors formed, who in eight months should prepare a new catechism to be submitted to the judgment of the whole body of pastors; and besides, it was decreed, in consideration of the importance of the work, that the Synod should meet in May, 1855, for its final sanction.

“The Home Mission for the revival of religion in the bosom of the Church was the order of the day. The Synod, feeling its necessity, unanimously decreed that such a mission should be established.

“After many propositions of local interest, the important question relating to the election of the elders, and the duration of their office, was brought forward; an interesting discussion ensued, and was left unfinished when the sitting closed at six o clock. The Synod met again at eight, with closed doors, to read official communications from the Synods of the Free Church of Scotland, the Reformed Dutch Church of New York, the Congregational Church of America, and from the Synodal Commission of the Evangelical Churches of France. The Synod decided on maintaining fraternal relations with these Churches, and charged the Table to convey to them an assurance of the gratitude and Christian affection of the Vaudois Church.

“The absence of General Beckwith and the Rev. Dr. Gilly, two of the greatest benefactors of the Vaudois Church, was noticed in the Synod. The love and reverence every Vaudois bears to these valued friends caused their absence to be deeply felt ; but this very reverence prevented any public inquiry into the cause; in this private meeting, however, the reasons were given why neither could accept the invitations sent them to be present in the Synod. The Assembly charged the future Table to express to General Beckwith and Dr. Gilly the regret their absence caused, and to assure them of the lively affection and gratitude the Vaudois must ever cherish towards them.

“Thursday, the 1st of June, the Synod assembled at seven in the morning, when the discussion relating to the elders was resumed, and the decision was, that they should be nominated from the heads of families in their respective parishes; that the elders, before being installed into this office, should undergo an examination in doctrine and conduct; and that when an elder should no longer be able to fulfil the duties of his office, he should retire with the title of honorary elder, and his successor be immediately elected.

“After decisions of local interest, the important question of education came under consideration, and measures were taken for the better regulation of the college; and a petition from the valleys of Perosa and San Martino, for the establishment of an industrial school, was recommended to the consideration of the Table, which was also prayed to use every means to prevent the interests of instruction among the Vaudois from being compromised, by the laws shortly to be brought forward in the Chambers on public instruction.

“Considering the immense importance of providing the Church with good ministers, the Synod decreed that the examination of the candidates must have the approbation of the absolute majority of the entire body of pastors, the absolute majority of those present not being sufficient.

“After some minor propositions followed the important and interesting discussion on the establishment of a Faculty of Theology for the Vaudois Church. The Synod of 1851 had expressed such a desire, and the Table had since been working to carry it into effect. The present Assembly unanimously agreed in the principle; but the question arose as to whether the Faculty of Theology should be established in the valleys or in some great town of the state. Strong reasons were brought forward on both sides, and much eloquence displayed, especially by M. Revel, pastor of Bobbio, and M. Meille, of Turin. Various members of the Synod took part in the discussion, and the assembly decided that the Faculty of Theology should be established at La Torre.

“Friday.—The Synod met at six in the morning, in order to release the deputies earlier from their attendance, and enable them to return to their mountain homes. Various subjects of economy were discussed, and then the religious and moral education of the young men of the college, which was recommended to the special consideration of the Church and the directors of the college, and called forth an eloquent speech from M. Meille on the subject of education.

“Before closing their deliberations, the Assembly expressed by a unanimous vote the gratitude and devotion of the Vaudois Church to their king, Victor Emanuel ii., under whose protection the present Synod met in liberty and peace. Cordial thanks were voted to the Syndic of La Torre, to the national guard, and also to the people of La Torre and of San Giovanni, for the kind and hospitable reception the members of the Synod had received at their hands. After this they passed to the election of the executive power, called ‘The Table,’ of which all the old members were re-elected by a large majority.

“A religious service, which lasted about an hour and a half, concluded the Synod, the remembrance of which will not be easily effaced from the memory and hearts of those who had the happiness of assisting at it.”

Amongst these were some from our own country, who expressed great satisfaction, and even astonishment at the number of eloquent speakers and sound divines which composed this remarkable assembly.

The description of the Synod of 1854 might be that of each succeeding one as to the usual order of proceeding; but three years later an important addition was made.

The work of evangelization was spoken of, and “it was the longest and most interesting part of the report given in that year.” It was not, however, till 1857 that the Commission of Evangelization was appointed, having for its first president Pastor J. P. Revel. God, who had led this witnessing people hitherto, was soon to open a wide door and effectual before them, that the evangelist with the Bible might enter even into the very city of the popes.

The war between France and Austria in 1859 and 1860 set Northern Italy free from civil and religious despotism, and the states of Tuscany, Modena, Parma, Austrian Lombardy, and Romagna united themselves with Sardinia. A little later Garibaldi accomplished the deliverance of the kingdom, of the two Sicilies, and by his brilliant victories, under God, Southern Italy was added to the dominions of Victor Emmanuel. The Roman States, it is true, still interposed themselves between the two divisions of the kingdom, and French bayonets maintained the wretched rule which made the territory of the “Holy Father” a kingdom of darkness.

But God’s time—the only right time—came at last. The Franco-German war drew away the French troops from Rome, and the army of Victor Emmanuel, with the Bible-carriage at their head, drawn by a dog, entered the “Eternal City” at Porta Pia. The wilderness journey, with its conflicts and martyrdoms, was past, rivers and mountains crossed, and the land of promise (is not every mission-field a land of promise?) entered by the Israel of the Alps with the sure title-deeds in hand, written in blood and sealed by God’s faithfulness, “Go ye into all the world, and preach the gospel to every creature: and, lo, I am with you alway, even unto the end of the world.”

Thus all Italy was free to the Waldensian missionary, and not to him alone, for pioneer as he was, and as it was fitting he should be to his kinsmen according to the flesh Italian among Italians, a labourer specially trained by God Himself, who appoints to every man his work, the number of others who have entered from time to time cannot be told. Of these last it is not our task to speak; only let it be said of each man and of each society, “Ye did it unto ME.” “How beautiful upon the mountains are the feet of him that bringeth glad tidings, that publisheth peace!”^[3] A complete history of Italian evangelization would lead us too far from our subject,—“A History of the Waldensian Church,” and that a “short one.”

It has been ours to tell how God preserved the people who “kept His truth so pure of old,” reviving them when faint from the battle-field, where their cause had often well-nigh perished; and how, when deprived of their shepherds who had pastured them in the everlasting truths of God’s Word, they were in danger of forgetting their high calling, God sent His messengers to encourage their hearts and strengthen their hands. We can but glance at the large field they were called to cultivate, where, excepting in favoured spots, the labourers are still very few. When the kingdom of Italy was completed two-thirds of the people could neither read nor write. We may safely say of the third not numbered among the analfabeti, few had ever seen a Bible. The work to be done was immense, but labour makes men strong, and to spiritual work the Waldensians are giving all their best men. After providing for the fifteen parishes of the valleys, the rest of the hundred labourers are dispersed all over the kingdom.

It was in May, 1860, that the Table decided to remove the Theological College, established at Torre Pellice in 1828, to Florence. The author of The Awakening of Italy, the Rev. J. A. Wylie, LL.D., thus refers to this: “In the autumn following [the Synod of 1860], two professors, MM. Revel and Geymonat, with their families and eight students, set out from La Tour in the valleys, and settled in the capital of Tuscany. From the glens of the Cottian Alps to the city of Cosmo it was not, as was said at the time, ‘a step, but a stride.’

“The liberality of a few Christian friends had opened for them the Palazzo Salviati, the former residence of an Archbishop of Florence, and this fine structure now became the head-quarters of their operations. Coming from this spot, the Waldensian evangelist will no longer present himself to Italy as a stranger. Educated here, he will speak the tongue of Italy as Italians love to hear it spoken. Thus the Church of eighteen centuries, and of thirty-six persecutions, has planted herself where she can best perform that work which no other has so good a right as she to undertake.”

We may add, with reference to the manner in which Waldensians speak Italian, that they are free from peculiarity of accent or provincialism, and their training in Florence has been a great success in perfecting them in the language.

We give honour where it is due in giving the Bible the first place in the evangelization of Italy; and the next to the colporteur, who distributed it often at the risk of his life. In 1861, 85,000 copies had been disseminated. The truth found its way to men s hearts, making them free indeed. Then, as souls were born again by the incorruptible seed of the Word, and by the mighty Spirit of God, the evangelist and the pastor found work in abundance prepared for them.

We have told of the way in which our Waldensian friends set forth to labour as soon as the Edict of Emancipation was passed, and that after many years of difficulty and hindrance the way was again opened to them. About seven years after the removal of the Theological College to Florence we find twenty-four mission stations scattered over Italy, most of them with schools, where, through the ministrations of a Waldensian pastor or evangelist, old and young were growing in knowledge and in grace.

In consequence of a recommendation of the Synod held at Torre Pellice in 1874, Italy was marked off into five districts, in each of which an annual conference is held to consider the state of each congregation, and to discuss the means of remedying any existing evils. The value of these conferences is undoubted. The districts are as follows: 1, Piemonte-Liguria; 2, Lombardo-Venetia; 3, Tuscany; 4, Rome-Naples; 5, Sicily.

It was no unusual thing for crowds to assemble when an evangelist first preached in any place, either from curiosity or to hear what might be said against the priests; but when faith and holiness were pressed upon their attention the numbers diminished; or it might be that they were alarmed at the denunciations of a Lent preacher, sent to hinder the progress of the gospel. A certain number of earnest listeners remained, however, who formed the nucleus of a Church, and this is still the experience of those who begin new missions.

While the valleys, with a few exceptions, supply the Evangelists, the various countries of Europe have from time to time contributed funds to meet the expenses of the work. Scotland has, from the very beginning of Dr. Stewart’s labours in Tuscany in 1845, been foremost in generous and prayerful help. The interest which Gilly’s researches and Beckwith’s work had excited in England had waned, but in 1868 Dr. Revel visited this country, and with Dr. Guthrie addressed meetings in many of our towns, explaining the position of the Waldensian Commission of Evangelization, and the need of organized assistance from England in the mission work.

In response to this appeal a meeting was held in London, March llth, 1868, at the residence of the Honourable Arthur Kinnaird, M.P.,^[4] when the Waldensian Church Missions Aid Society was originated, and the London Central Committee^[5] was formed, which, in connection with many auxiliaries throughout England, remitted for the first year £1,070 to the Evangelization Committee in Florence, and the following year £1,127, receiving the grateful thanks of the Synod for the timely help. From £1,500 to £2,000 a year is now sent. An Italian deputations visit this country nearly every year to plead their own cause; and it may be considered fortunate that these dear brethren require our assistance, and are therefore compelled to come among us and give us the refreshment and interest of their presence.

We will now accompany Signor Prochet, the president of the Commission of Evangelization, in one of his missionary tours, and take a glance at the field cultivated by the Waldensian Church in 1877.

I. Piemonte-Liguria. Courmayeur, at the foot of Mont Blanc, is the first station reached after crossing the Alps. A Church of sixty communicants meets in a neat little chapel, of which Signor Costabel is the pastor, and the children are gathered into a school. The scattered villages of the Val d’Aosta have been visited, and in many of them there are converts. In the town of Aosta meetings are held in a room, opposite to which is a fountain erected to commemorate the flight of Calvin. The priest of this place having died, his sister sent for the pastor, Signor Girardone, and entreated him to speak to her of Jesus.

There are many witnesses for the truth here, a colporteur constantly travelling from place to place to sow the seed and to nurture its growth. Many opportunities occur of speaking to fellow-travellers in the diligence and the railway train, and by the road-side.

In Ivrea, the pastor, D. Revel, and a colporteur are working with success; the people not only purchase Bibles, but, like the Bereans, search them diligently. The district, extending from Mont Blanc to the river Po, is a large one, including many villages; in one of them, Trausella, out of six. hundred inhabitants, fifty declared themselves in favour of the gospel, and, after careful examination, eighteen of these were received as communicants.

The railway will now take us to Torrazza, where the brethren from Chivasso and many other villages have their meeting-place; and in an hour we may reach Turin, where the religious meetings held with reference to the Œcumenical Council caused an awakening and a spiritual movement which brought large congregations to the church.

A two hours’ journey by train, branching off at Bussoleno, brings us to Susa, a station established by Mr. Fell, the engineer of the famous Mont Cenis Railway, who has ever shown a lively interest in the Waldenses. Providing the necessary means, he applied to the Commission for an agent. Signor P. Fornerone was sent to minister to the little congregation and to visit all the villages, conversing with the people and selling books. On one occasion he had to leave for two months on account of illness, and the opponents thought the work would cease; but to their surprise the meetings continned; and they were told, “If the minister is absent the Lord Jesus abides in His Word, and is in the midst of us by the Holy Ghost to direct and teach us.”

In this valley there were at one time many Waldensians, but the awful persecutions of which we have read swept them nearly all away. The remains of an ancient Protestant temple are to be seen, and on the wall of a house in the village of Chiomonte the last words of a long Latin inscription are, “If God be for us, who can be against us?” At Salabertrand, near the famous bridge, a name and date were found well fitted to stir the enthusiasm of all who are interested in Waldensian history, “Jean Michel pere, 1689;” the name of the one man who lost his life in the hard struggle by which nine hundred Waldensians took the bridge, defeating more than two thousand soldiers who barred the way.

From this point we might visit the other Church known by the name of Vaudois, the sister Church of the Albigenses in the Hautes Alpes in France, of which we have often read in connection with the honoured name of Felix Neff. It may be reached from the railway station at Oulx, on the Italian side of the Mont Cenis tunnel.

We must, however, follow the story of our Italian Church, the Chiesa Valdese of Piedmont, which Henri Arnaud led in its Rentrée Glorieuse across the mountains by the bridge of Salabertrand, to fight again for its liberties with the sword of steel, till with the sword of the Spirit she should win holier victories throughout Italy.

We will not linger at Pinerolo, where Signer Cardone ministers so faithfully to the Waldensians of the locality and of Prarustino, as well as to the soldiers and to other Roman Catholics, keeping back false inquirers who desire to live in sin, and insisting on a walk becoming the gospel; rather let us visit Coazze, one of the mountain villages in the neighbourhood.

We might have reached this place in its pleasant glen from the station of Sant Antonino by crossing the mountain range near the “Sacra di San Michele,” a Popish church very picturesquely situated on the top of a high and barren peak. Having, in one way or another, reached Coazze, we find a very nice little church capable of holding a hundred and fifty persons. The work began at this Alpine village about four years ago. On a market day at Pinerolo, a young man from hence, named Bramante Prudente, was induced to purchase a New Testament from the colporteur. This led to his becoming interested in the truth, and to his settling near the town in order to attend the services, and soon after this to his becoming a believer. He then returned to Coazze to make a livelihood by selling stores, and among them Bibles and tracts. From the sale of these an interest in the gospel spread, and then a desire for a visit from the evangelist. In January, 1874, Signor Cardone arrived there and preached on the words, “What must I do to be saved?” the use of the public hall being allowed. Forty men decided to embrace the gospel, and they have been carefully instructed; but probably a few only will be admitted to membership at present, for experience has shown how necessary it is to be cautious.

The usual rule of gathering a Church of living members before building a place of worship had to be dispensed with in this village, on account of the impossibility of finding a place in which hearers might assemble.

Meetings have been held at Giaveno, reached from Coazze by a pleasant walk down a glen under magnificent chestnut trees. The stations of Vigone, Giojetta, and San Secondo, are also visited by Signer Cardone, and at the two latter are good schools.

From Pietra Marazzi, where there is a school, many emigrated to America, and the work became discouraging. Service being held in the evening, the day was often spent in worldly concerns; but an improvement has taken place.

Genoa, as already mentioned, was one of the earliest stations of the Waldensian Church. The sudden death of the young evangelist Jalla and his wife, in 1866, from cholera, was a great trial to the congregation; Signer Prochet was removed from Pisa to fill the blank. Four services on Sunday and two during the week, besides dealing with individuals, gave him constant work, which God owned in converting many to Himself. The two weekly meetings have been changed into several smaller gatherings at private houses, and the Sunday-school teachers assemble at the house of the pastor every Friday evening to prepare the lesson for the next Lord’s day. A Protestant hospital is a great comfort to the sick, who were often persecuted and annoyed in the public hospitals under the direction of Roman Catholics. Superstition, infidelity, and a low level of morality are difficulties in the way, but the work is on the whole encouraging. A man who threatened to throw any Valdesi out of the window who came to his house was afterwards an applicant for admission to the Lord s table. Another wondered at the change in himself and in all his tastes; card-playing, on which he had spent so much time, lost its attractions, and the Bible became his great delight. Signor Prochet being now President of the Commission of Evangelization, and consequently often absent on missionary tours or on deputation work in England, an assistant pastor shares the pastoral work with him.

San Pier d’Arena, formerly under the care of the evangelist F. Bruschi, is not an encouraging mission, as many of the people engaged in manufactures are employed on the Lord’s day. Favale is also dependent on Genoa, and Signor Cereghino visits regularly twelve villages, climbing mountains, crossing valleys fatiguing to the body, perhaps, though he is cheered by seeing fruit—

“For the Master’s work makes weary feet;  But it leaves the spirit glad.”

Three years since one of the brethren was deserted by his wife on account of his becoming evangelical, taking away a little child which has since died.

Two members of the Church at Genoa having moved to Oneglia, a new station has been opened there. Sir Culling Eardley was once "invited" to leave the country because he gave away a Bible at this place, but happily times are changed.

At Vallecrosia near Bordighera, the Istituto Evangelico, established and maintained by Mrs. Boyce, is doing a work among destitute boys and girls, who but for this would have remained without education. Many an Italian citizen, in years to come, will bless her memory.

At Nice, as we have seen, a Waldensian Church is still one of the shining lights, though the town is no longer Italian. Last year a sum of 12,000 francs was subscribed, a sum sufficient to cover the expenses of Signor Weitzecker’s church and schools. A Waldensian colony of some thousands is to be found also at Marseilles, enjoying the ministrations of one of their own pastors. As we have spoken of one colony, we may as well here mention another, established in recent times, not in France, but far away across the Atlantic, at Rosario, in South America. The colonists long desired a pastor to be sent to them, and this request was at last complied with. Some difficulties having arisen, Dr. Lantaret undertook the commission to visit the Church, which has been often bereft of its pastor. Signor Ugone, of Rorà, was the last sent thither, succeeding Pastor Solomon, who remained only a short time, and is now ministering to a colony of Waldensians in Texas.

II. Lombardo-Venetia.—In Milan, the ancient capital of Lombardy, Signor Turino has been ministering to the Waldensian congregation for seventeen years, and has good reason to rejoice over souls brought to Christ, about ten new converts being yearly added to the Church. In ten years, from 1867 to 1877, the number of communicants rose from 80 to 155, and there are five other denominations in Milan! On one occasion, when Signor Turino was preaching, he observed a young man who was very attentive, and speaking to him after the service, he asked him if he loved Jesus. He replied, “How could I possibly not love Him, who loved me to the death?” The pastor having offered to come to his village, he joyfully acceded, saying, “How beautiful upon the mountains are the feet of him that bringeth good tidings!” A man who heard him preaching exclaimed, “Surely you must be an evangelical; you speak only of God and of Christ, and not at all of the Madonna.”

The great disadvantage of a dark and close place of worship, full to suffocation, has been a hindrance to the full development of the work in Milan, and great efforts have been made by the earnest and self-denying pastor, well known to many by his visits to this country, to raise the needed funds to provide a more suitable locality, and it is hoped that he will soon accomplish his task. His flock raise more than any other missionary congregation in Italy, and, the building once secured, the Church would be self-supporting. A young and able minister has been placed in Milan to share the pastoral charge with Signor Turino, who lately devoted part of his time to a new kind of evangelistic work, that is, a “carro Biblico,” or Bible-waggon, the gift of a lady. We may not stop to tell how this gift came as a remarkable answer to prayer on the part both of giver and receiver. A colporteur has charge of the horse and waggon, a pastor joining him from time to time, and having, for the payment of a lire or two, obtained permission to occupy a corner of a public square, he proceeds to display and commend his books, reading short passages as the people gather round him. On one occasion a religious procession was deserted by the greater part of its followers, as they were attracted by the unusual sight of a Bible-waggon, and they did not return to it till they had possessed themselves of a large number of Scripture Portions.

Several young men had in one place surrounded the waggon, sneering and laughing at Signor Turino and his books. Our friend begged to be listened to for a moment, opened the New Testament, read to them the touching story of the prodigal son, and concluded by saying, “Who among you does not wish to be received at the last day by his supreme Judge as the prodigal son was received by his father?” No answer, but the sneer and taunts ceased at once, and the young men disappeared, with the exception of one, who lingered near the waggon, and at last asked for a book. Signor Turino offered him tracts; but he said, “No; give me the story of the prodigal son;” and he took a New Testament.

Como, situated at the south end of the lake, has a Waldensian Church and pastor. Several places round the lake are visited, Chiasso and Colico among the rest. At Argegno, an hour’s sail from Como, there are a few believers; and two hours climbing up a mountain brings us to San Fedele, in Val d’Intelvi, where a good work is progressing after much opposition. Of the twenty-four persons who received the truth in 1867 none have withdrawn. Few could read at that time; but when the gospel with its beneficent results came, there were soon many Bible readers, and fête days are spent by the people in studying the Scriptures with their families. The syndic of a neighbouring village was among the early converts.

Brescia was at one time much tried by internal dissensions; but the earnest labours of Signers Comba and Pons, and now of Signor Quattrini, have been blessed. Diligent household visiting, preaching only Christ, and speaking of Him, have borne fruit at last, and there is a steadily increasing company of believers. One of the converts was the most popular Roman Catholic preacher, a man of unspotted character, beloved by all. At Castiglione delle Stiviere and Guidizzolo, only six miles apart, a pastor and a schoolmaster divide the work between them. When Signor Comba visited it, the charming simplicity and reality of the informal meetings delighted him, and he found it a most refreshing oasis in the surrounding bigotry and superstition. It was then the eastern boundary of evangelical work, but the occupation of Venice has now extended the line to the Adriatic. A woman who first heard the gospel when the late pastor, C. Malan, came to dispense the Lord’s Supper, at once believed, and was admitted among the communicants. A man having received a tract, read it, and immediately bought a Bible; he then bought a Bible with references, that he might examine them for himself; and it is not wonderful that his knowledge of the Word was remarkably clear.

At the walled city of Verona, Signor Lissolo has rather to rejoice over the progress gained in public opinion than in the numbers added to the Church. A Roman Catholic Oratory, has, however, lately been purchased for the use of the congregation. For a year or two the pastor could not gain access to his sick people in the hospital; but now he is always civilly treated, and when he went to a dying woman who wished to partake of the Lord s Supper, he found that the nurse in charge of the ward had prepared the table with great care and cordiality. A young man was persecuted by his family for attending the evangelical church; but his father was so much astonished at his firmness and piety that he was led to seek the cause, and reading the Bible for himself, he became an earnest inquirer, then endeavoured to bring all his family with him. A lady of rank attended the meetings in spite of every effort to draw her away.

At Venice the work has from its commencement been very interesting and encouraging. When this city was first opened to the heralds of the cross Signor Turino was sent there, accompanied by Mr. McDougall, minister of the Scotch Church at Florence, to examine the field. The crowds that attended the preaching of the gospel were very great; even when these diminished a real work remained, and amid some disappointments many proved to be disciples indeed. Dr. Revel afterwards visited this Church, and wrote with much joy of the progress of the gospel. The object of his visit was to complete the purchase of the Palazzo Cavagnis, a large and commodious palace near the church of Santa Maria Formosa. Signor Comba preached there to large numbers, while the pastor’s family, schools, and the schoolmaster find accommodation in the ample building. The Sunday-evening lectures, chiefly on controversial subjects, were largely attended, and an earnest congregation also steadily increased; the character of the people is more sedate and solid than in other parts of Italy. On Signor Comba’s removal to Florence, where he is one of the three professors in the Theological College, Signor Pons became the pastor here. Other denominations have set to work, and it is to be hoped that each one will be careful not to interfere with the discipline of the others by accepting members whom they have dismissed for misconduct.

There are many calls for teachers from various parts of the province, and the two pastors are constantly making missionary tours. At Treviso and Pederobba there are meetings in private houses, while in the mountains of Friuli are some staunch confessors who stand fast, notwithstanding the fierce persecutions to which they are exposed. One of the dear brethren was taken by night by some neighbours, and beaten to death.

Guastalla, on the right bank of the Po, is the last of the stations we have to mention in this district; the soil is hard, but the pastor toils on by God’s help.

III. Tuscany.—Florence is the central station in Italy, as the college and the printing-press are here. The congregation was formed into a regular parish in 1866, of which Signor Geymonat was the pastor. Dr. Desanctis preached on Sunday evenings, on Tuesdays he lectured on the Reformation, and on Fridays on the Old Testament. The power of the priests was great, and few women attended the services; but the preaching of Dr. Desanctis produced a great impression. There were thirteen students attending the college this year of which we are speaking, and they passed a good examination in ecclesiastical history, dogmatic theology, polemics, Christian archaeology, practice of preaching, and exegetics. Dr. Revel often remarked that none of the students trained at the college disappointed the hopes entertained of them, while converts from Romanism often failed. The college is open to students of every denomination, and the education is provided free of charge.

A second Church was afterwards formed, of which Signor Geymonat became pastor; and though not altogether in connection with the Waldensian Church at first, it is now united with it.

Signor Augusto Meille then ministered to the Waldensian congregation assembling in an elegant chapel built on the ground-floor of the Salviati palace; he is now, however, the agent in Italy of the Religious Tract Society of London, while the Claudian Press is under the direction of Dr. Wills.

In 1871 the Waldensian missions sustained a grievous loss in the death of Dr. Revel, which took place at Florence in the month of June. The evangelization of Italy had been the loved work of his life, and it may be said that it was under the excessive pressure of that work that he finally sank; but he had the satisfaction of seeing the crowning of his aspirations for Italy in the opening of Rome and the commencement of a vigorous mission there.

Shortly before his death he resigned the office of President of the Commission of Evangelization, and was succeeded by Signor Prochet of Genoa, an appointment which gave much satisfaction in Italy, as well as to friends in this country. Dr. Revel’s first studies were carried on at La Tour, subsequently at Geneva and Lausanne, and lastly at Berlin, under Hengstenberg and Neander, after which he was ordained pastor in his native valleys. In 1848 he was chosen Moderator of the Waldensian Synod, an office which he continued to hold for about nine years, contributing largely to the increase of earnest life and work among his brethren. He afterwards became Professor and Principal of the Theological College, and President of the Commission of Evangelization. His friend Dr. Stewart justly described him as a man remarkable for zeal, tempered with prudence, and for that tenacity of purpose which led him to persevere in spite of all discouragements; the secret of his success being that he lived very near to God, and with a single eye to His glory. His widow, Madame Revel, was his constant and invaluable support in all his labours, and watched him day and night in his last illness. By a happy suggestion of Dr. Stewart, a fund was raised to serve as a memorial of Dr. Revel, in the form of a college bursary, and as a means of support to Madame Revel, who is to have the interest of the money during her lifetime. She resides at Florence, and is as a mother to the students at the college. Dr. Revel was succeeded in the professorship by Signer Comba of Venice, who now also acts as pastor of the Church in the Salviati palace (with some assistance from his brother professors, Geymonat and Albert Revel), and is editor of a high-class periodical, La Rivista Cristiana. Some other periodicals are also published at the Claudian Press, edited by Signor Augusto Meille, L’Amico di Casa, La Famiglia Cristiana, L’Amico del Fanciulli, and Strenna del Fanciulli. The other Waldensian congregation meets in the Chiesa dell Oratorio, where Signor Geymonat enjoys the occasional assistance of Dr. Giuseppe Comandi, the originator of an Orphanage and Industrial School for Boys, which is carried on in the suburbs. We must not forget to mention the Protestant Hospital, in which the patients receive the visits and instruction of evangelical pastors. A Protestant cemetery also became a necessity on account of the annoyance experienced from Roman Catholic opposition. The addresses given at the interment of Protestants are often attended by great crowds, who listen quietly and respectfully to the evangelical pastor.

It has always been the aim of the Waldensian missions to cultivate a spirit of union; and in the conference held in Florence in the spring of 1873, it was proposed by Signer Prochet, that an inter-missionary committee should be formed to draw the different Christian bodies together into friendly relations. Signer Prochet had just returned from the New York Conference of the, Evangelical Alliance, animated more than ever by the spirit of union which pervaded that remarkable assembly.

The discussions and religious meetings in connection with the Œcumenical Council and the dogma of papal infallibility, had a stirring and reviving effect in Florence as well as in many other parts of Italy, and it was one of the means used by God for preparing the people for the gospel.

Lucca is second to none of the Italian cities for ignorance and superstition. For centuries she has boasted of possessing the “Volto Santo,” the countenance of our Lord carved in wood by St. Joseph! It had almost been decided to abandon so unpromising a soil, but it was urged that something must be expected from the native place of Vermigli (Peter Martyr). A man came one day to witness a baptism; he was observed to dip his finger in the water and to put it to his mouth. On being asked the reason, he replied that the priests informed the people that the Protestants baptized their children with rum, and he was testing the truth of the assertion. He was commended for what he had done, and advised to bring all their statements to the proof. The chapel is built on the site of the temple which existed in Reformation times.

Let us hope that the Lucchese will learn to boast more of Diodati, a native of their town who was the author of one of the best translations of the Bible, than of the Volto Santo.

Pisa had as one of its earliest evangelists our excellent friend Signor Prochet, and Dr. Desanctis gave a course of lectures there which produced a great impression. The work is in some degree hindered by the distance of the church from the town, but there are two prosperous schools and a Sunday school, which is superintended most successfully by Dr. Tito Chiesi. Many strangers pass the winter in this place, to whom the pastor reaches in French; his labours extend also to Guardistallo, Pontedera, and Montopoli.

Leghorn, as we have said, was awakened from her almost total darkness in 1845; and no man was able to shut that opened door, though it was only in secret that the Bible could be read. Now the Word of God is free, and a large Waldensian Church is making good progress, after having had difficulties and trials to overcome. There are seven schools; those in the Piazza Manin established by the Evangelical Schools Committee are most interesting and flourish ing, and though payment is required, 268 pupils were gathered into them last year, four-fifths being the children of Roman Catholics. Dr. Stewart, minister of the Scotch Church, and Mrs. Stewart, have the chief direction of them, and it is delightful to see their interest in the work, and the affection shown to them by the children. The preaching of Gavazzi, the discussions of Bibetti with the priests, and his earnest addresses at funerals and on other public occasions have brought the truth before many, and Signer Bostagno is now seeking to lead souls to Christ. One day the pastor, in praying at the bedside of a dying man, used the words of the thief on the cross, omitting the word “to-day.” The dying man whispered, “To-day, to-day” (Oggi, oggi), and in a few hours he was with the Lord.

Passing over to the island of Elba, we find two stations. That of Portoferraio is not very prosperous; it takes some time to uproot evil customs, but the schoolmaster-evangelist is at work, and we trust that fruit will appear in due time. The other station, Bio Marina, is one of the most interesting in the mission-field of Italy. At first the opposition was very great, and the authorities had to be called upon to protect the evangelists, but now deep regard and sympathy is felt for the converts, and the people welcome the pastor and delight to hear the Bible read. The schools are very interesting and prosperous; not a fourth of the children are from Protestant families. The population being composed of seafaring men and their families, many of them are frequently absent, and the disproportion between the numbers of young men and young women leads to the evil of mixed marriages; yet there are some to be found who stand firm, and choose Christ rather than earthly happiness without Him.

IV. Rome—Naples.—When Rome was opened to the Bible and the evangelist, Signer Prochet spent three Sundays there to initiate the mission. There was great difficulty in finding a room to meet in, one landlord after another being alarmed when he discovered for what purpose the room was required. At last premises were secured in the Via dei Pontefici. Signor Bibetti was removed from Leghorn to fill this station, and schools were established for which more than a hundred children were offered; the children were a passport to the parents houses, and crowds were gathered at the services in the large hall, which was once a theatre.

Special thanksgiving services were held in Florence, Venice, and other large towns when Rome fell, and the unity of Italy was completed. It was a joyful occasion indeed when the King of Sardinia, who had granted the free constitution which Cavour’s statesmanship had honestly carried out, was crowned King of Italy. Several colporteurs entered Rome with the army, and though their Bibles were at first detained at the railway station, they were soon restored. The repressive measures of the papal authorities had stamped out every spark of light. The fall of Rome was attributed by some to the benignant influence of the stars; by the Roman Catholics it was spoken of as a sacrilegious act; there were the two extremes of incredulity and superstition. There was no difficulty in proving the papacy false, though it was not easy to persuade men that they were sinners needing a Saviour; but the gospel that overthrew pagan Rome is gaining its victories in Rome papal.

By the exertions of Dr. Stewart £6,000 were collected to purchase a place of worship, which was obtained in the Via delle Vergini; but hitherto it has been impossible to occupy it, though the owners are allowed to rent it to others. In less than two years, forty-eight Roman Catholics had been received into membership by Pastor Eibetti; and the Marquis J. E., a colonel in the pope’s army, together with his wife, joined the Church. A carpenter, who had been noted for his dissolute character, heard and received the gospel; the change in his conduct impressed his wife, and the whole family became members. Signor Enrico Meille was sent as assistant pastor, and when he was removed to Turin his brother Guglielmo took his place. The schools have prospered, and now some of the elder pupils are being trained as teachers.

It is wonderful to think of a Waldensian Church being established in the city of the popes, but this has been a fact for eight years. Perhaps the martyrs of the valleys may have seen by faith the triumph of God’s truth in the “Eternal City,” and the Waldensian pastor preaching there, no man making him afraid. A hundred communicants have been already admitted to the Lord’s table.

An effort is being made to reach the higher classes by a young ladies school, under the care of Miss Caroline Dalgas, who was trained at Torre Pellice, and then became the teacher of the Leghorn schools in Piazza Manin.

Ancona, on the Adriatic, has her pastor, Signor Benemani, who visits many places in the neighbourhood. Crowds assembled when the remains of the president were committed to the earth, and the pastor preached to a thousand people.

In the early days of evangelical preaching a young pastor, Gregori, full of faith and of the Holy Ghost, laboured earnestly for the conversion of souls both at Naples and in Sicily, as if he had known that his time of service on earth would be short. Too soon for the Church he was called to his heavenly rest by an attack of cholera, in 1867, while in Sicily. Other lips have declared the gospel message, but unworthy members gaining admission to the Church, many difficulties were experienced, until after a time of severe sifting, when those members were expelled. The schools have been more successful than usual in Italy, the Rev. A. F. Buscarlet gave his valuable co-operation in the establishment of some of them, and those connected with his own Church have delighted all who have visited them.

Immediately after Gregori’s death, Signor Appia and Signor de Vita took up the work, Appia having left it for a time; thirty new members were admitted, among them the mistress of the Commercial School. A new centre of work was found in Fragneto l’Abate in Benevento, and then in Bartolommeo in Galdo, on the top of a mountain. Capri was also visited. The work of colportage in Calabria has been very successful; so eager were the people for Bibles, that those who had not money brought fowls, eggs anything they had in payment, often denying themselves articles of clothing and other things that they might obtain the coveted book.

The fall of the temporal power had a favourable effect in raising a spirit of inquiry, the Sunday schools grew in numbers and prosperity by the earnest efforts of Signor Enrico Tron, and the stations gained in numbers and influence. Girgenti and Alberona were visited, and Signor Tron made a tour of inspection in Lecce, which resulted in its being adopted as a field of Waldensian labour. Naples, like Milan, is sadly in need of a suitable church. In dark and superstitious Benevento a beginning has-been made, and a place of worship secured after a hard struggle which lasted eight months, the landlord refusing to give up the keys when he found for what purpose the house was required. Beggio di Calabria has had a pastor for two years, and souls are being gathered. There is such a number of beggars here that the evangelist gathered them together by giving a half penny to each one who came. He was, of course, accused of buying converts, but he has kept this separate from his ordinary work, and it is very touching to see him surrounded by about forty beggars, all eagerly listening to the Word of life.^[6]

Across the straits to Sicily we reach the last of the five districts into which Italy is divided. Palermo, the first and the largest of the stations, is in a lovely situation, called the Conca d’Oro, or Golden Shell. Here a converted priest, who had studied at the Theological College at Florence, now preaches the faith which once he destroyed. Mr. Simpson Kay has had the charge of this station, and though he has had much difficulty, owing partly to his being a foreigner, the work has progressed slowly and steadily, while many calls have come to him from other places, which he and his Waldensian colleague have done their best to meet, and they have rejoiced over many becoming true believers. The historical interest of Palermo is great, but the building composed of living stones outvies them all. The usual difficulty as to a place of worship has been felt here, and they are seeking means to purchase the old palace in Via Nuova, which has been offered to them.

One of the towns from which the cry for the gospel came was Catania, at the foot of Mount Etna. In response to the call, Signor Bellecci, an ex-priest, was sent from Palermo, and is still labouring faithfully there. Signor Augusto Malan, whom we have already met with at Pietra Marazzi, was sent to assist him; since then the claims of Messina have prevailed, and Signor Bellecci is again left to carry on the work alone.

The station at Messina owes its origin under God to Signor Appia, who, after visiting Catania, had set sail from Messina for Naples, but was driven back by stormy weather to the port he had left. Thus necessitated to pass a day or two in Messina, he proposed to Signor Musmeci, an ex-friar, who had been led to embrace the gospel under the influence of Bellecci, to begin evangelistic operations.

There was much need of Divine help in the many difficulties that beset the work. Our dear friend Signor Malan has borne the many trials peculiar to this station, as well as his own private sorrow in the loss of his wife, in a truly Christian spirit. His method of working is shown in the following extracts from his letters:

“The results obtained from our mission far exceed our computations. Our evangelists have accomplished this work by preaching the Lord Jesus Christ and His pure gospel, without polemical violence, or abusive provocation of Rome or her ministers, but by reverent, persevering, humble, loving work." And again, “Our Church is not composed of persons who had no religious belief, but of those who were religious before, regular attendants at mass, and particularly devoted to some special saint or relic. The religious feelings of these persons were not ruined and destroyed when they came to the knowledge of the truth, and they found, instead, the right way in which to go. Instead of loving the creature, who had done nothing for sinners, they began to love the Lord Jesus who had died for them. The love was not extinguished, it simply changed its object and increased.”

Another peculiarity of this Church is that it is not formed of the lower class only, but is, as it were, a collection of representatives of the different classes of society.

It was not easy to find a place of meeting, and the usual opposition could not be escaped. Now, however, a very commodious temple has been secured, where the audience some times amounts to three hundred, and there are one hundred and twelve communicants. A Young Men’s Christian Association is to be found here. Dr. Revel visited this place in 1869, and also the other stations in the island, and found much satisfactory work in progress. As an instance of the sacrifices some of the converts have to make that they may walk worthy of the gospel, relinquishing unlawful trades, or those which require them to labour on the Lord’s day, we may relate the story of an old couple who kept a sort of trattoria or eating-house, selling vermicelli, etc. Their largest sales were on Sunday, but when they applied for admission to the Church they were told that all who professed to believe in the Lord Jesus must be prepared to follow Him fully, in keeping the Lord’s day holy, and in doing whatever was according to His will. The test was severe, but they determined to sell no more on Sunday, whatever the consequences might be. Great was their joy to find after a time that their profits had not diminished, but increased; for the people discovered that they could depend on the weight and quality of the goods sold by them, and the shop became a favourite one.

Syracuse is no longer a rich and populous place, but there are some souls who are hungering and thirsting after righteousness. When the gospel was first preached here, in accordance with an invitation largely signed, many attended the meetings night after night; but this is too frequently the case to lead to large expectations, and here, as usual, the numbers were gradually reduced, till thirty only remained. Among those who have been received as communicants is an ex-priest, the companion of Desanctis during his stay at Malta.

Riesi is in the very centre of the island, and the journey thither is by no means an easy one; the evangelist has to cross swollen torrents without bridges, climb hills and mountains, travel where there are no roads, and run the risk of an encounter with brigands. When Signer Augusto Malan visited it he met with a most enthusiastic reception, and the large church of St. Joseph was opened to him, and filled night after night. It was hoped that this church, in accordance with the ready willingness of the syndic, might be secured for evangelical worship, but through the influence of the priests it was denied them, and these same persons have done their utmost to stir up the people against the gospel, but the members have bravely withstood the most vexatious persecutions. A schoolmaster-evangelist has lately been sent to them, who found fifty pupils waiting for him. He has been engaged also in visiting Modica and Licata. Caltanissetta has a little company of believers called together by a royal engineer, who has now left the place, but his influence remains. Trabia has a very flourishing school, for the parents are delighted that their children should learn, though they do not care for the gospel themselves. The inspector of schools visited this place, and after wards wrote a very flattering letter to Signor Trapani, the evangelist, declaring that this was the best school in the whole district. The last town we can visit bears the same name as the excellent person of whom we have just spoken Trapani. The congregation is still small, but the work is growing, and the evangelist is not without encouragement.

We have now accomplished our tour, and have seen that there is good reason for the Waldensian Commission of Evangelization to thank God and take courage.

At the Synod held at Torre Pellice in the beginning of September, 1877, the venerable Doctors Robertson, of Edinburgh, and Stewart, of Leghorn, told the deeply moved and attentive audience of their first visit to the Waldensian Synod previous to the year when liberty dawned upon Italy. The minds of the hearers went back with them to the time gone by, comparing the enslaved state in which the Church was kept by a tyrannical Government with the present liberty; and looking upon the members of the Synod who had assembled from all parts of Italy, Sicily included, they could not refrain from exclaiming, “The Lord hath done great things for us!” There were present in that assembly thirty ordained ministers who had come from the mission-field which the Waldensian Church has been enabled through them to enter and to cultivate. The presence of fifteen deputies from foreign Churches shows that strong sympathy is felt by the various Protestant nations in the work of the resuscitated martyr Churches; and looking round on the countries of Europe, we see not one, but many of them, which were supposed to be extinct, putting on their spiritual armour for new conflict and new victories.

One of the deputies at the Synod of 1877 was the Rev. J. N. Worsfold, rector of Haddlesey, in Yorkshire. This reminds us that we have one more visit to make before we close our itinerary. In an early chapter of our book^[7] the college of the Barbes was pictured to us as it existed at Pra del Tor. Let us indulge ourselves with one more dissolving view. We hear the voice of praise and prayer indeed as it mingles with the music of the stream, which, sparkling, leaps from rock to rock, though the voice does not now proceed from the cavern whence it came before;
TEMPLE OF PRA DEL TOR, VAL ANGROGNA. but up on the top of the rock in the glorious sunshine, to which the eye may be directed as the ear catches “the sound of the church-going bell,” is a beautiful little church, to which the members of this Synod adjourned to seek God‘s blessing on the minister and his flock who should henceforth meet within its walls. It is to the patient and long-continued efforts of the Rev. J. N. Worsfold that the inhabitants of Val Angrogna owe this restored temple, in which we trust that the gospel may always be faithfully preached, telling men of free and full pardon of sin, and of deliverance from its power to all those who become the righteousness of God in Christ.

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1. Page 48.
2. We must refer our readers for further details to the little book, of which a new edition is now in the press, “Sketch of the Origin, Progress, and Present Condition of the Orphan Asylum at La Tour” published by James Nisbet and Co., Berners Street, p. 237.
3. Note on the other Evangelical Churches in Italy. From A Guide to Evangelical Work on the Continent of Europe. London: J. Nisbet and Co., 1878.

   I.—The Church of the Brethren.

   The two Waldensian pastors who in 1850 began the work of evangelization in Florence, having on the return of the Grand Duke been imprisoned and exiled, along with the Madiai and Count Guicciardini, some English ladies belonging to the community commonly known as “Plymouth Brethren” took charge of the instruction of the new converts, who naturally adopted their views.

   Meanwhile the work prospered exceedingly in Piedmont, especially in Turin, under the direction of Pastor Meille, and in Genoa, under Pastor Geymonat, when a division took place in the young Church. Those who separated themselves from the Vaudois Church did so under the influence of “the Brethren,” and when Dr. Desanctis (an eminent convert from the Roman priesthood) perceived this, he hastened to return to the Waldensian Church, to which he was cordially attached to the end of his life.

   These various congregations of “the Brethren” decided in 1864, under the direction of the Rev. J. R. Macdougall of Florence, and of Signor Gavazzi of Rome, to unite themselves into one body, called “The Free Christian Church.” Those “Brethren” who refused to enter into this union form a Church with about 500 communicants, of which Count Guicciardini of Florence is considered the Director.

   II.—The Free Christian Church.

   This Church, formed, as we have said, by the union of various congregations of “the Brethren,” has adopted a Confession of Faith and a Constitution, and has taken a position between Presbyterianism and Congregationalism. It has thirty-seven stations and twenty-four preachers, eight of whom have been ordained by the Synod; and it is now endeavouring to provide theological training for its agents by means of a college at Rome.

   N.B.—All the evangelical Churches in Italy are “Free,” being not under the control of the State, but ruled by their own Synods.

   III.—The Wesleyan Church in Italy

   Consists of two districts, that of Rome and that of Naples, over each of which an English pastor is superintendent. There are twenty-eight stations, with as many Italian ministers, who meet in conference in each district once a year.

   IV.—The Baptist Church.

   The English Baptist Churches have two missionaries in Rome, assisted by three Italian evangelists; English missionaries also at Genoa and Naples; and Italian evangelists at Civita Vecchia, Leghorn and Turin, as well as in Sicily. The American Baptist Missionary Board has also one congregation in Rome, under the direction of a missionary and native evangelist, and missions at Milan, Modena, Cagliari and Barletta. There is also an independent Baptist Church at La Spezzia. {{c|V.—The Methodist Episcopal Church of America Has a mission in Italy, begun in 1873, under the direction of the Rev. L. M. Vernon, who employs fifteen ministers and several evangelists.

   VI.

   There are Episcopal, Presbyterian, and other services in all the important towns of Italy for the benefit of English-speaking travellers.

4. Now Lord Kinnaird.
5. Office, 118, Pall Mall, S.W.
6. We should perhaps mention that this somewhat dangerous experiment was not heard of by the Commission of Evangelization till it had been tried, and had met with great success.
7. Page 39.