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.