BAPTISTS IN FRANCE.
IN the early part of this century two English Baptists began to preach
the Gospel in Switzerland and France. The burden of their preaching
was free salvation through faith in Jesus Christ, and to their joy
something of a religious revival began to manifest itself. It seems
however, that these brethren did not give Believer’s Baptism its proper
place, and hence many of their disciples, looking upon it as a matter
of no special importance, for the sake of peace kept it constantly
in the background. The result was, that though many were converted
and gathered into churches through the labors of these good Baptist
brethren and their disciples, in 1830 only two little churches in the
northern part of France were willing to be known as Baptists.
About this time Prof. Rostan of Marseilles, left his home for the
United States, where he became a Baptist. In 1832 he returned to France
under the auspices of the Missionary Union, intending to spend his life
in preaching the Gospel to his own people. He opened a hall in Paris,
and a goodly number of attentive and serious hearers gathered about
him, some of whom often accompanied him to his home to receive further
instruction. Mr. Rostan also sought interviews with prominent and
influential men, to explain to them the object of his mission. He was
generally well received, and was invited to give a series of lectures
on Christianity before the “Society for Promoting Civilization.” Being
pious, cultivated and zealous, there was every reason to hope that he
would accomplish a great work, but his lamented death in December 1833
put an end to his earthly labors.
The Missionary Union at once sent out an appeal to young ministers, and
Mr. Isaac Willmarth, then of the Newton Theological Seminary, who loved
France, and especially Paris, because there, while a medical student
he was led to Christ, presented himself, and was at once appointed to
carry on the work. He reached Paris in June 1834. The following year a
small church was organized and soon after two theological students were
received into the church, and placed themselves under Mr. Willmarth’s
instructions. Through a Colporteur whom he knew in Paris, Mr. Willmarth
was brought into relation with the few Baptists of Northern France, who
were much gratified at receiving a visit from the American Missionary,
and who were not a little surprised to hear from him of the large
number of Christians in America, who not only held to Believers’
Baptism, but, as a result of this, to restricted Communion also.
In the latter part of 1835 the mission was reinforced by two other
American Missionaries, Rev. E. Willard, and Rev. D. N. Sheldon, both
of Newton Theological Seminary. The chief object of this reinforcement
was the establishment of a mission school, with special reference to
the training of candidates for the ministry. Mr. Sheldon remained in
Paris and in June 1836, Mr. Willmarth and Mr. Willard, wishing to be
near the few Baptists of Northern France, removed to Douai, a town near
the borders of Belgium, having a population of twenty thousand, and
containing a small Baptist church. The following year Mr. Willmarth, on
account of failing health, found it necessary to return to the United
States, and two years later Mr. Sheldon returned also. Mr. Willard,
left alone in France, continued his labors, giving special attention
to training of young men for the ministry, in which work he was very
successful.
In 1840 the mission numbered seven churches, five out-stations, six
ordained ministers, five assistants and about two hundred members.
The period between 1840 and 1848 was one of trial and persecution, the
chief difficulties resulting from the opposition of the government,
which made it unlawful for more than twenty persons to meet together
for any purpose, without the written permission of the magistrates.
Brethren began holding private meetings in their own houses, but very
soon a law was enacted subjecting any person who opened his house for
public worship to a fine of from sixteen to three hundred francs. The
execution of these laws was committed to the mayors of the communes,
who were generally Roman Catholics, and thoroughly under the influence
of the priests, who, as ever, were not slow to avail themselves of
this opportunity to persecute these Baptist brethren, with the hope of
preventing further progress, and of destroying what had already been
accomplished. In several places chapels were closed, one remaining
unopened for thirteen years, and consequently brethren were forced to
meet together secretly in private houses, or in the quiet woods. But
it was not without danger that they thus assembled, for Preachers and
Colporteurs were often arrested and fined, and but for the liberality
of some good Baptists of New York, who willingly paid these fines in
order that these faithful and courageous disciples might go forth
from prison to preach the Gospel, their work would have been greatly
hindered.
In 1847 a famous trial took place. The pastors of Chauny and La fere
(Aisne) together with a Colporteur, were sentenced each to pay a fine
of three hundred francs, having been found guilty of the crime of
preaching the Gospel. Many of their hearers were also subjected to
fines. The case was carried to a higher court, and the sentence was
somewhat modified. But feeling the injustice and illegality of the
sentence, even in its modified form, it being a direct violation of the
French Code, adopted in 1830, which contained a definite provision for
freedom of worship for all religious denominations, an appeal was made
to the highest court in the Empire. However, before the final trial,
the Revolution of February 1848, overthrew the throne, and religious
liberty was proclaimed throughout the whole of France.
One of the chief obstacles being removed, the work was prosecuted
with lively hope and fresh zeal, and the following year, 1849,
proved a season of special blessing, forty-five baptisms having been
reported. In 1850, the Baptist church in Paris was re-organized with
four members, the first pastor being Mr. Dez. For thirteen years the
church worshipped in a small inconvenient room, during which time the
number of members increased from four to eighty-four. A better room
was then obtained, where the brethren continued to meet till 1873,
when the present marble-front chapel was provided. Work was carried on
successfully in several of the large towns of northern France, and in
the villages and the country immediately adjoining them. The members of
the churches are generally poor, and often much scattered, but they are
most faithful and regular in their attendance on the Sunday services,
some of them walking even ten miles. From all accounts French Baptists
are noted for their piety and self-sacrificing efforts in spreading a
knowledge of the Truth.
Since 1857, when Mr. Willard returned to the United States, the work
has been under the direction of a committee of French ministers,
the means being largely furnished by the Missionary Union. The cause
has made constant and substantial progress, and gives good promise
for the future. A Theological School has been established in Paris.
Besides the chapel in Paris, several others have been provided. The
services are generally well attended, and the people seem to manifest
a growing tendency and desire to hear the Truth. In Chauny, where
persecution was once so rife, the chapel has been enlarged, in order to
accommodate the growing numbers who wish to hear the Gospel. Baptisms
are of frequent occurrence. The little periodical called “_L’Echo de
la Verite_” has met with unexpected favor and success, the number of
its subscribers being nearly twice that of the Baptists themselves. A
small but valuable Baptist literature has been provided. If we include
those not connected with the Missionary Union, the Baptist force of
France numbers at present about twenty pastors and evangelists, about
twenty organized churches, some forty or fifty sub-stations, and about
one thousand members. During these sixty years of effort and suffering
much precious fruit has been gathered for the heavenly garner, and a
good foundation has been laid. Religiously, France and Italy are very
much alike, and the difficulties of the one, are, in the main, the
difficulties of the other. In each case Romanism, with its attendant
and inevitable evils, is the chief obstacle. But the darkness of
Romanism is sure to recede before the light of God’s Word, and we may
confidently hope that the land so often crimsoned by the blood of
martyrs, the land of the Huguenots will yet throw off the shackles of
the “Man of Sin” and bow to the sway of Immanuel.