THE ITALIAN CHURCH.
WHEN I left Rome, and threw myself as an exile into the Ionian Islands,
I confess I had not at first a clear idea of the task that Providence
had assigned me. Still I felt as if I was destined for some high
purpose. I acknowledged the hand that was guiding me through new ways
and unknown paths, and in my humble prayers to the Lord I repeated the
words of the prophet: "Speak, LORD; for thy servant heareth."[93]
Often did I meditate on the designs of Providence. But how can man
comprehend the ways of God? It was with me as with the great German
Reformer Luther: he felt that he was in the hands of the Lord; he felt
the necessity of obeying the voice which called on him to reform the
Church; and he was obedient, without knowing what he performed. I, too,
obeyed a divine call when I separated myself from Rome, and, renouncing
her honours and her dignities, quitted Italy for a foreign land, where
I knew not what awaited me from the hand of the Lord: I only knew that
I was ready to execute His will.
And it was His will, I doubt not, that a work should be commenced,
which will be the most important, the most illustrious of all the
events of the present age--the religious reformation of Italy, the
establishment of a new church, to be called the Italian Church;
founded on the ancient doctrines of Christianity, with its original
form of worship, and with no other novelty than the adoption of the
language common to the country. For three centuries has there been
a struggle for religious reform in Italy, which has occasioned the
sacrifice of thousands of noble victims, burned by the Inquisition of
Rome, drowned in the Lagoons of Venice, and hungered, poisoned, or
strangled in the prisons of Naples, of Tuscany, of Piedmont, and of
Lombardy.[94]
The popes, the true tyrants of their country, have uniformly
endeavoured with all their might to arrest its progress; and they had
the power so far to destroy it as to cut the tree down to the earth,
leaving only the trunk and its living roots under the soil. This
reform so necessary for the people, and so desired by all good men,
now appears as the dawn of a brighter day than has ever yet arisen
upon my beloved country. It derives not its name from men, but from
the Divine Founder of our belief, and is consequently only known under
the denomination of Christian Reform; and as being more particularly
connected with Italy, and as the language of worship ought to be
exclusively that of the country, so the Church which is to be the
result, has received the title of the Italian Church.
The reformation that we advocate and preach, is not founded on novelty.
We profess no other belief than what the Holy Scriptures distinctly
and directly authorize; and we repudiate all that in later ages has
been added by men. Our worship, therefore, goes back to the practice
of primitive Christianity, pure, simple, and spiritual: adapted to
the requirements and the devotion of the faithful; not bound by laws
to any particular form, but varying according to the necessities of
times, places, and persons. Our doctrine is in agreement with the
Bible, and our forms are similar to those of the Reformed Evangelical
Church. The slight difference that may exist between ourselves and the
members of other reformed churches, does not prevent us from hailing
them as brethren. Moreover, as we profess to derive our origin from
no one principal founder, and render thanks to God for having through
his grace enabled us to reform ourselves, we are willing to extend our
sympathy towards all our Christian brethren, whatever may be their
denomination. We even hope that our Church will be distinguished by a
greater spirit of conciliation, than is perhaps to be found in others.
Each of us will be enrolled in the Evangelical Alliance, and will
preach the doctrines of union, and concord; faith, charity, and good
works.
Whether we shall adopt the Episcopalian or the Presbyterian form of
government, I cannot as yet say. To tell the truth, I am not at present
much interested in the question, since I consider it altogether a
secondary one. It will greatly depend on the Bishops of the Latin
Church in Italy. If they receive and promote our views, it is probable
that they may, like the Bishops of England, be received by the general
body of the Reformers; otherwise, they will be done away with; as is
the case in Scotland, Switzerland, and other countries: we shall have
pastors in their stead, and among them some will be appointed, as
presidents, to offices of greater authority. I am inclined to believe
that the change of name will be sufficient to induce the reform. The
word bishop is of Greek origin, and would be better rendered by the
word moderator, inspector, or superintendent; which would at once
get rid of the idle notion of the reformed bishops, respecting the
Apostolic Succession, and all its presumed rights and privileges. I
maintain the absolute necessity of a complete and thorough reform of
what is degraded and abused. As to anything further, I am, for my own
part, indifferent about it.
The Italian Church must be built on the ruins of the Latin Church,
which is already an anachronism. The Church of Christ must arise
from the destruction of the Church of the Popes, which has become a
blasphemy and an impiety. I do not believe it possible for the Church
of the Priests to be reformed; it must be destroyed, as it is written
in the 18th chapter of the Revelations. It is the people of this Church
that will be reformed; and it is precisely the object that I myself and
a few others are endeavouring to effect.
The religious reformation of Italy, at the time I am now writing, in
the month of December, 1850, has already made considerable progress;
and, except for the interference of an Inquisition, similar to that
which existed in the time of Pius IV. and Pius V., it is impossible,
humanly speaking, for it to be checked.
Undoubtedly, in some parts of Italy, it is yet concealed, inasmuch as
it is denounced by the present government; and may be said to exist,
as was the case with the Church herself, in early times, among the
catacombs.
We have seen with our own eyes, the Bible itself persecuted not only in
Rome, but in Tuscany also. A scandalous process was instituted against
a printer, for having published the New Testament, according to the
faithful version of Diodati; at a period, too, when the liberty of the
press was pretended to be unrestrained. In Piedmont and Genoa, the
people are more fortunate, as the Bible is allowed to circulate among
them; and our brethren the Waldenses, since they have obtained their
civil freedom, have also had their religious liberty granted them. But
in all other parts of Italy even the Jews are better off than we are.
They are allowed to assemble together and to open their temples to the
public; they can educate their children in their own faith, and they
are not subject to the pains and penalties of the Romish Church. The
Jews are, at least, tolerated in Rome; but we are not. Still we have
our secret meetings, even in the papal city; with a prison staring us
in the face, we read our Bibles, and meditate on their contents, and
we converse with each other on the essentials of salvation, through
our Lord Jesus Christ, and of the true faith, as revealed in his Holy
Word: and to these vital points we adjoin all that is necessary for
Christian doctrine, at the same time confuting the errors of the Church
of the middle ages. And what our brethren are personally engaged upon
in Italy, we, who are banished on that very same account, are carrying
on in other countries. The day will assuredly come when we shall be
re-united, and publicly return thanks to God, for having associated us
in the same faith, and saved us through the same hopes. And this day we
trust is not far distant.
Eight years have now passed away since I first put my hand to this
great work, and it has never, during all that time, ceased to go
forward. As a minister of the Gospel, a servant of the Church, I called
on my brethren to arise from their slumbers, and witness the brilliant
light that was brightening the horizon. I called upon them to break the
bonds with which they had hitherto been fettered; and, with the Bible
in my hand, I endeavoured to enlighten their eyes, and convert their
souls.
Could I know that the day would arrive when I might myself behold the
salvation of my country, I would ask of the Lord that I might then
depart in peace from this life, singing the song of Simeon,[95] and
hoping for the benediction of the Almighty.
I have been accused as a man of extravagant desires, of overweening
ambition. I do not deny it. My desire is that the people of Italy
should be no longer the slaves of the priesthood, at once the prey and
the laughing-stock of the Jesuits; that they should worship God, and
not bow down before a wafer, a painted canvas, sculptured brass, or
wood, or stone, or dry bones: that this beloved people should be taught
to believe in the revelation of God, and not in the false inventions of
the priests. These and similar desires have possessed my mind, and led
me to implore their fulfilment from the Lord. And as to my ambition,
it is to be foremost in this good work, and to teach others to labour
effectively, through the grace of God, in the same holy cause.
My preaching in the Italian Church, as I have already stated, began
about eight years ago, and I have been continually occupied in carrying
it forward. From Corfu to Zante, and from thence to Malta, where, in
the midst of opposition, not only from my enemies, but also from my
weaker brethren, I established my church.
It was contrary to the opinion and advice of many that I went to this
latter place.
"Reflect," they wrote to me, "on the ignorance and barbarity of the
people; consider that they are much more subject to their priests and
their monks, than they are to their English rulers, and that they will
wage an incessant warfare against you. You will endanger your own
safety, and run the risk of injuring your cause; you will also endanger
us, who are powerless to afford you assistance."
I received this letter in Cephalonia, at the moment I was setting out
for Malta, and it came from one whom above all others, I had expected
to labour with me, in the vineyard of the Lord. It was displeasing
to me; and in the panic fear with which the writer appeared to be
possessed, I clearly saw the suggestions and instigations of that evil
one, that adversary the devil, who, as St. Peter says, "as a roaring
lion, walketh about, seeking whom he may devour,"[96] and who now
sought to devour my works.
At this time, too, in order to impede my progress, a Maltese journal,
notorious for its bad and abusive character, thought fit to publish
several articles against me. In one of them, written by a Portuguese,
probably connected with some foreign policy, after stating that I
was come among the Maltese to convert them to Protestantism, it was
proposed to the people to welcome me with a _chiarivari_ of cudgels,
stones, and other offensive missiles. This man had previously met me
at Zante, when he told me he was himself a Protestant, and wished me
all manner of success.
Another writer, who I believe had been an English clergyman, but who,
on account of his misdeeds, had lost his situation, asserted that I
was well paid for what I was doing by the Bishop of Gibraltar, and
that I was nothing more than an agent, for my own private interest. I
had met him a short time before in Cephalonia, where he inhabited the
same house with myself, and he also, with many friendly protestations,
encouraged me in my views.
In a third article I was roundly accused of political intentions; of
having led on the two brothers, Bandiera, to their destruction, and
of being an impostor and a hypocrite; and the public was accordingly
called upon to treat me as I deserved. The writer of this tirade was
a miserable Italian, of whose character the less that is said, the
better; I congratulate myself on never having exchanged a word with him.
These three articles appeared either the day before or the very
same day that I arrived at Malta; but instead of being discouraged
or alarmed at their threats, I boldly advanced before my enemies,
defied their malice, and provoked their indignation still further,
by publishing my writings, and opening the Italian church. These
proceedings silenced the reports against me; the fears that were
entertained of me gradually faded away; there was no longer any
occasion to dread a public disturbance on account of the Italian
church; on the contrary, it began to meet with encouragement, when
it was seen that it was frequented by some of the most respectable
inhabitants of the place. Our congregation began to assume an air of
stability. Others were associated with myself in the ministry, and it
was my intention to consult them on all matters of importance. In this
way I proceeded to compose the liturgy,[97] prepare a collection of
hymns,[98] and make other arrangements, so that in the event of my
absence, the work of God might still go on.
The Rev. M. A. Camilleri, a Maltese and a Roman-catholic priest, a
worthy and excellent person, was the first to associate himself with
me. He invited me to his own house, and set about making preparation
for the establishment of our chapel. He conducted a religious journal,
entitled "The Indicator," which subsequently became the organ of the
Italian Church. It was not long before we were joined by a young
bare-foot Carmelite friar, called Father Antonio, but whose real name
was Pietro Leonini Pignotti, a Roman. He had been for some years at
Malta, among the friars of his order, and used frequently to engage
in conversation with us on spiritual matters. I admired him for the
sincerity and openness of his character, and expected much from the
zeal and affection he displayed for the religious reformation of our
country.[99] Leonini was followed by Saccares, who was sent to me from
the Bishop of Gibraltar. He also was a young friar, of the Capuchin
order, from the Roman States, and renounced his obedience to the Church
of Rome in order to join us.
In this manner our small family increased in number, and I foresaw that
it would continue to do so. My letters from Italy spoke of many persons
who were desirous to associate themselves with us; among others, my old
pupil in theology, whom I had always esteemed, and augured well of his
future destiny, Father Luigi de Santis, a Roman by birth, and curate at
the Maddalena in Rome. He wrote to me in the most affectionate style,
and it was with great pleasure I communicated the contents of his
letter to my friends, who, together with myself, could not but admire
how the Lord chose out of Rome herself, the men that were to combat
against her.
All this confirmed me more and more in the opinion that the very "set
time" was come, when a religious reaction was about to take place in
Italy, against the Church of the priests, and that it was conformable
to the will of God. Another idea now entered my mind, to connect a
college of missionaries with our Italian Church in Malta, from which we
might send forth our new preachers throughout Italy. This, however, did
not take effect, for it is written, "My ways are not your ways, neither
are your ways my ways."
I had already communicated my project to several of my friends; I now
spoke of it to Dr. Gobat, the Bishop of Jerusalem, who was passing
through Malta, and several meetings were held on the occasion. It was
settled that my plan should be proposed to the Malta College Committee
in London. Accordingly, in the month of May, 1847, I set out for this
capital, in order to arrange as to the best mode of carrying the plan
into execution.
The Committee appeared to be pleased with my idea, and to be willing to
follow it out. It was proposed to unite my college to their own, and to
call it the Theological Branch of the College of St. Julian, at Malta;
which was to be placed under my direction, with the understanding that
in all important matters I should communicate with the Principal.
I have no doubt that the Committee of the Malta College were sincere
in their offer to grant me this support. The readiness with which they
entered into my views, their approbation, and the promises they made
me, were sufficient to make me believe that the hand of Providence was
in the affair. I was not, indeed, acquainted with all the members of
the Committee--some of them were not present--but the few objections
that were raised, were overruled by a majority of votes in my favour.
Everything was well arranged; one thing alone was wanted, and that was
money, which some people deem the most essential of all things; for my
own part, I have never given it the first place in my consideration,
having always hitherto found it supplied by the good providence of
God, when it was most needed.
In the present instance, however, this very necessary article was
required, not only for my theological branch, but also for the college
itself, or rather for the school for the youths. The mode of procuring
it was to be by calling meetings; and for this purpose I made a tour,
accompanied by a Secretary belonging to the Committee, through the
principal towns in England; holding these meetings at various places,
which afforded a large amount in donations and subscriptions.
It is almost incredible, the sympathy which many persons evinced for
this Missionary College. My name, the story of my conversion, my
protest in my letters to the Pope, the Italian Church, all afforded
abundant interest to those who saw that a reformation had already
commenced in Italy, through a religious movement at Rome.
My brethren in the cause were immediately summoned to the spot destined
for the Theological College. To Leonini and Saccares were added De
Santis, and also Cerioni, of Jesi, in the Roman States, who had lately
come from Alexandria, where he had been Secretary to the Bishop of
Cairo. A fifth came from Smyrna, an Armenian priest named Giovanni
Keosse, who stated that he had escaped through the assistance of a
bishop, and under the protection of the Austrian Ambassador, from
the clutches of the Roman Inquisition, which had laid hold of him at
Constantinople. I cannot tell how it happened that this Keosse, on his
arrival at Malta, was placed by the Principal of the College among my
people. I should have been willing enough to have received him, if he
had brought any recommendations with him. But he came in a furtive sort
of a manner, and the reports I heard concerning him were by no means to
his advantage; so that I began to suspect some evil design on his part;
and in fact he soon showed himself in his proper colours.
A bundle of papers arrived one day at the Committee of the Malta
College in London; they were anonymous, and contained vile, and at
the same time ridiculous charges against Leonini and Saccares. I was
informed that Keosse was the author of these slanders; the Armenian,
received from motives of kindness, was already a traitor, who stabbed
in the dark. I needed no further proofs of his baseness to give him to
understand that he must forthwith take his departure: he then thought
fit to throw off the mask; he was an agent for the opposite party.
"I think," said one of my friends to him, "you need not wait the coming
of Dr. Achilli; he has declared that if you cannot prove the truth of
your accusations, he will without ceremony turn you out of the house."
In fact, finding himself discovered, the Armenian did not think proper
to wait my return; he departed, saying, he could live no longer where
such disorder was going on.
I arrived at Malta in the December of the same year. The accusations
against the two priests were proved to be false, and Keosse was
declared to be a calumniator; I therefore caused a sitting to be
held before the two authorities of the College, the Principal and
the Vice-Principal, Keosse being present; and at this sitting he was
prohibited from all interference with my theological branch. I imagined
that he would also be expelled from the other departments, but he had
more favour and protection than I anticipated; he received money to
sustain his charges, and to endeavour to substantiate them; and at the
same time, through the interest of some of the officials, he obtained
the situation of Professor of the Turkish language. So that, although I
dismissed him, another brought him back; I closed one door against him,
the Principal opened another, for his re-admittance.
Five months of vexation, opposition, and annoyance succeeded. It was
in vain that I complained and protested. This Keosse was employed as
a tool, to separate me from the Malta College, to make me close the
missionary department, and to lose all the ground I had previously
gained. Nay, what was the worst of all, he had the art to induce some
English clergymen, and others who called themselves Protestants, to
oppose themselves to my proceedings.
I have been rather diffuse on this head, as it relates to the history
of the Italian Church. Keosse himself, after having accomplished his
mission,--the college being destroyed, and myself compromised in the
estimation of those who were not acquainted with the business,--after
having awakened discord, inseminated scandal, turned Protestantism into
derision, and elated the Jesuits with their victory, now turned his
back on the Malta Protestant College, and repaired to Rome, to receive
the reward of his labours: doubtless he will be made a bishop.
We see, then, that the Italian Church can already boast of persecution,
in the treatment of her promoters, who have been oppressed and
calumniated, and betrayed by false brethren. And this very circumstance
may be adduced as evidence of its divine origin, since the early
Christian Church was equally afflicted and unfortunate. Indeed, such
trials are promised to all the followers of Christ. Let us thank God
that we have been accounted worthy to suffer for the truth.
And yet the Italian Church of Malta was beautiful in promise! The
College was her seminary; but she herself was free and independent. My
first agreement with the Committee was couched in the following terms:--
"If the College and the Theological Branch are under the patronage
of the Bishop of Gibraltar, do not on that account imagine that my
Church will also be subject to him. I shall consider it my duty to be
equally courteous to him as to yourselves; but neither in one nor the
other do I recognise the head or ruler of our church. Furthermore I
declare, that neither my companions, nor myself, not being members of
the Anglican Church, we purpose to be in communion with all Christian
reformed churches whatever, beginning with your own."
These were my very words on accepting my office, and uniting myself to
their body. And in accordance with these sentiments I may add, that
we occasionally enjoyed communion with the Episcopal Anglican Church,
and also with the Scotch Presbyterians; and at our own church, on the
Thursday before Easter in 1848, we had the satisfaction of partaking
of the holy communion with Christian ministers and members of many
denominations.
The Italian Church disclaims the spirit of sectarianism, and
fraternizes with every other church that lives in the purity of
the Christian Faith; she abhors the spirit of intolerance and
exclusiveness. She desires to be Catholic, in the true and original
sense of the word.
The Italian Church I had established at Malta augured well, not only
for the place itself, but for the whole continent of Italy, and for
the island of Sicily also. I do not think it possible for the Anglican
Church to prosper in Malta. All the efforts that have been made to that
effect, for the last forty-eight years, have proved to the contrary.
The English language is not adapted for a people who have received
the language of Italy, through tradition, from the Knights of Malta,
and from its commercial relation with Sicily and the Levant, whose
merchants carry on their traffic in Italian. Besides it is to be noted
that the people have no sympathy with the religion of their rulers,
when they are on bad terms with their governors. Ireland is a speaking
example of the truth of this remark. If reform be at all possible in
Malta, it must be of Italian origin, and the Italian language must be
employed, both for teaching and for worship.
My esteemed friend, Camilleri, who exclusively devotes himself to the
service of his native place, is at length convinced of this fact, and
joins me in the work I am undertaking.
It may be urged that the Maltese have a language of their own; but
it is neither studied nor cultivated, and is little esteemed; it is
entirely confined to the lower orders, and is a spoken not a written
language: the Italian, on the other hand, is the language of the
educated classes. I have always advanced these arguments to those who
sought to ameliorate the religious condition of this people. I have
discountenanced the translating into the Maltese language either the
New Testament or the English liturgy; as has been done by the Bishop
of Gibraltar: since whoever in that country desires to read, chooses
the Italian language, which is preferred to all others. And it is on
this account that none but an Italian Church can hope to supersede
the Latin one; and that only after a long laborious effort. Provided
the Italian Church were established in Malta, it would greatly tend
to its extension in Sicily, since the place is much resorted to by
the Sicilians, both for business and pleasure; and lately indeed by
unfortunate refugees. During the whole time that our Church was open,
many worthy Sicilians frequented it in preference to any other; and
each of these, on returning home, carried with him at least his Bible,
with the Christian Catechism, which we gave away on the occasion.
All is now over, through a jealousy the most foolish, the most
incoherent I ever heard of. Weak men suffered themselves to be deceived
and overcome, and after having made their first false step, had the
folly to persist in and vindicate their error. I witnessed the fall of
a Church, which yet was "built on the foundation of the Apostles and
the Prophets, Jesus Christ himself being the chief corner-stone."[100]
I had to lament over the destruction of the work we had effected in
the Lord's vineyard, and the dispersion of the labourers. Oh, how many
tears have I shed over the destruction of our infant Church! God alone
knows all that I have done to raise and preserve it. Those who, to
their eternal disgrace, have occasioned this evil will doubtless meet
with due punishment. At any rate, I have the consolation of being free
from remorse.
These reverses, nevertheless, served to instruct us with respect to
the future. I, in particular, had occasion to acquaint myself with
many things that I had not known before, and to undeceive myself with
respect to many others. I had it in contemplation to commence my work
with an appeal to the priests of the Romish Church. Their conversion
would naturally have led to that of the laity. I argued with myself
that if I could gain over to the Gospel of Christ the present ministers
of the Romish Church, and separate them from the Pope's bulls, the
people would assuredly follow their example; that the conversion of the
ministers could not be a very difficult matter, since as they are all
more or less read in the Holy Scriptures I could call their attention
to them, and make it evident how widely Papistry is separated from
early Christianity. "The Bible will be the touchstone," I said, "to
which I can refer the two doctrines, Christian and Papist. The Bible
itself will decide the question."
My reasoning was just, and I have found by experience that whenever a
priest has consented to undergo the trial, he has finally been obliged
to yield, and has acknowledged me to be the victor. The same success
has attended my writings; Cerioni has frequently assured me that some
articles of mine in the "Indicator" led him to examine the question,
and that the consequence was his abandoning the Romish Church; and the
same was asserted by two other members of the Theological College,
besides many others. Similar success occurred in Rome. Many declared
themselves willing to abide by the testimony of the Bible, but as sure
as they came to argue the matter, so sure was I to gain the victory.
I shall not relate here how many of the priests, seeing that from
the authority of the Scriptures the falsity of the Romish doctrines
was made manifest, ended by concluding that the Bible was no better
authority than the bulls of the Popes, or the decrees of the Councils.
I wish to confine myself more particularly to the mention of those who,
impressed with the authenticity of the Holy Word, and convinced that
the principles of Christianity cannot disagree with its teaching, drew
the natural consequence that Popery is not Christianity.
It may be asked, What advantage do I gain in converting a priest from
the Church of Rome? I answer, I gain a friend, an associate, in a holy
cause; one who, if I desired it, would be ready, for his own part, to
nominate me his bishop. If I was an ambitious man, I could assume an
authority over most of these whom I have thus won over to the truth,--I
could become their head, and establish a Church which should be called
after my name; and so add another to the numerous sects which already
divide the Christian world. But there is no danger that this will
take place; I have invariably rejected the idea, whenever it has been
suggested to me, as unworthy of a minister of the Gospel. Priests,
above all people, are naturally inclined to sectarianism; they are
accustomed to regard the Church as of higher importance than the Bible;
according to them, Religion is not the work of God alone, but of God
and man together. Hence it is that the Priesthood, in every Christian
sect, is that which divides, opposes, denounces, and excommunicates. It
is through the Priesthood that we have schisms, and we shall continue
to have them so long as in the Church of Christ the believer is not
placed before the minister, the spirit before the form, grace and faith
before outward rites and observances.
The Roman priests, more than any others, naturally fall into this
error; being desirous, even in their reform, to preserve their old
customs. But there is another obstacle of no less importance--the
priest has been accustomed to live, as they term it, by the Altar.
We know it is written, "The labourer is worthy of his hire;" and
Jesus Christ himself quotes the old saying, "Thou shalt not muzzle
the ox that treadeth out the corn." It therefore is clear, that every
minister, of whatever sect he may be, who duly works, has a right to
be decently provided for. But this doctrine, though sound in itself,
becomes nevertheless objectionable, when it is made a dominant
principle, the axle on which the wheel must turn. The minister who
serves the Gospel is maintained by those to whom he dispenses its
truths; but he is not equally to be so maintained, on the sole ground
of his priestly office, when he is unemployed.
It is a difficult matter to drive this idea from the heads of the
priests and monks of the Romish Church, the major part of whom are
accustomed to an idle life, setting aside the _laborious_ duty of
saying Mass; so that even when they leave their ancient creed, from
motives of conscience and clear conviction, their first inquiry is,
how they are to live. Hence it follows that many of them are kept in
their allegiance to Rome, because they fear they shall die of hunger if
they desert her. Others, on the contrary, deceived by false statements,
forsake the Church of Rome, and throw themselves boldly into any reform
whatever, under the vain hope of finding the means of becoming rich
in so doing. The first err through too great timidity, and the second
through too great rashness. Both the one and the other are very little
serviceable to the cause. I have had experience with both kinds--with
those who before joining me looked for an agreement on my part that I
should always be at the expense of their maintenance, and with others
who unreservedly associated themselves with me, under the idea that I
should, with a liberal hand, supply them with all the money they wanted.
On the contrary, I have been poor ever since I left the Church of Rome;
still I never solicited aid from any other than God alone. I admit,
however, that His goodness never failed me. I have laboured hard to
gain my living, but have never eaten the bread of idleness; and I have
sometimes, through my own exertions, been able to minister to the
necessities of my brethren. I have never regretted the privations I
have had to undergo; I have even frequently concealed them, in order
not to be burthensome to others. My companions have seen all this,
and can bear witness how I have confided my wants to the care of
the Divine Providence, and how often it has happened that some one
has spontaneously come forward to our relief, at the moment we most
required it; through the agency of man we have been fed by the hand of
God.
But the priest who leaves the Church of Rome, persuaded of the truth,
yet not converted by it, is always in search of "what he shall eat,
what he shall drink, and wherewithal he shall be clothed," and becomes
unhappy and desponding if he be not regularly supplied according to
what he thinks necessary.
The idea of providing for these priests, and the great difficulty of
finding the means of doing so, has, in fact, hitherto prevented me from
calling them to me. I had had a sad experience on the subject, when I
associated myself with those at Malta. As long as they were well fed,
peace and harmony prevailed; but the very day our means failed, they
rebelled against me, with the exception of one or two, and turned out
ungrateful, unthankful, and altogether unworthy.
This lesson, amongst others, has taught me that in my work of reform I
must not seek the aid of priests. They would be nothing but a burthen
and a trouble to me. It is not they who constitute a reform, but the
believers; and among them it does not appear to me that the priests,
as a body, hold the first place; if by the word believer is to be
understood a man endued with faith and religious zeal. I hope our
Italian Church will institute good laws with respect to its ministers;
in the meantime, I shall get my operations forward, without again
associating myself too closely with any of the priests who may be
converted. I shall exhort them to work as I do, and gain their own
bread.
St. Paul "laboured with his own hands;" and why should not a priest,
who has not much to do in his ministry, employ his leisure time in some
civil or literary employment? I even indulge the hope that we may at
last return to the old practice in this matter, when the priests did
not form a _caste_, but were merely the heads of the families that
were the most respected; and were chosen by the people, on account of
their wisdom or piety, to the office of minister or elder.
The inconveniences to which we are now subject in Italy, through the
priests, warn us in time, as to what arrangements we ought to make
respecting them. It is certain that as to exalt Christ we must abase
the Pope, so to raise the spirit of Christianity we must combat the
idolatry of mere forms; and that to purify Religion, which has become
corrupted by priests, we must in every possible way make war against
everything that comes under the head of priestcraft.
FOOTNOTES:
[93] 1 Sam. iii. 9.
[94] _Vide_ M'Crie's "History of the Reformation in Italy;" Baird's
"Sketch," &c.
[95] Luke ii. 29.
[96] 1 Peter v. 8.
[97] "Form of Divine Service in the Italian Church in Malta." Malta:
1847. Printed by Vassalli.
[98] "Psalms and Hymns for the Italian Church in Malta." 1848. Printed
by Vassalli.
[99] He made profession of his faith in a letter to the General of
his Order, published in the _Indicatore_, and circulated at Rome as
extensively as possible. Vide Appendix, Indicator I. March 1847.
[100] Eph. ii. 20.