John F, Goueher 
 
 Number...____ 
 
 YESTERDAY ANI) TO-DAY 
 
 OR 
 
 THE ACTIVITIES 
 
 FRENCH PROTESTANTS 
 
 SINCE THE 
 
 COMMENCEMENT OE THIS CENTURY 
 
 WESTPHAL-CASTELNAU. 
 
 WITH AH INTRODUCTION AND NOTES 
 
 BY 
 
 Rev. A. F. BEARD, D.D. 
 
 Pastor of the American' Church in Paris. 
 
 TRANSLATED BY PERMISSION. 
 
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 PARIS : 
 
 PRINTED BY T. SYMONDS, 90, RUE ROCHECHQUART. 
 
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 Number... 
 
 YESTERDAY AND TO-DAY 
 
 THE ACTIVITIES 
 
 OF 
 
 FRENCH PROTESTANTS 
 
 SINCE THE 
 
 COMMENCEMENT OF THIS CENTURY 
 
 WESTPHAL-CASTELNAU. 
 
 WITH AH IHTfiODUCTIOH AHD HOTES 
 
 Rev. A. F. BEARD, D.D. 
 
 Pastor of the American Church in Paris. 
 
 TRANSLATED BY PERMISSION. 
 
 PARIS : 
 
 PRINTED BY T. SYMONDS, 90, RUE ROCHECHOUART. 
 
 1885. 
 
' 
 
 Digitized by the Internet Archive 
 in 2019 with funding from 
 Columbia University Libraries 
 
 https ://arch i ve. o rg/detai Is/yesterdaytodayo rOOwest 
 
INTRODUCTION. 
 
 The brochure herein translated, published by Grassart, of Paris, 
 was written by Mr. Westphal-Castelnau, an accomplished layman 
 of the Reformed Church of France, and was issued a year ago. 
 
 The purpose of the author, by whose permission this translation 
 is made, and to whom I make grateful acknowledgment, is to 
 show the real vitality which exists among the churches of the 
 Reformation in France, and the grounds for present courage and 
 future hope. 
 
 I present it now in the English language, because it contains in 
 the most condensed form known to me many facts which should 
 be understood, and concerning which many are asking. 
 
 In the course of my pastoral service and missionary work in 
 Paris, it has been my privilege to meet many Christian people 
 who have had observant eyes upon France, and whose generous 
 sympathies have manifested themselves in inquiries after the 
 exact religious condition of the Protestant Churches, and of 
 the well-known Evangelistic work, first known as the McAll 
 Mission, and which now writes its name as the Mission Popnlaire 
 Evangdlique en France; or, “The Evangelical Mission in France 
 for the People.” Not a few have shown the hopefulness which an 
 intelligent knowledge of the facts certainly warrant. It has 
 greatly encouraged those who are engaged in Christian Missions 
 in France, and who know what is being accomplished here under 
 
- 6 — 
 
 the inspiration of a true faith, to meet with those who are not 
 faithless, but believing. 
 
 I have met those also who have manifested considerable incre¬ 
 dulity as to the depth, reality, and hopefulness of the religious 
 work in France; and some who have felt, I suppose, that this land 
 had passed its allotted probation, so that they not only revealed no 
 interest, but seemed to possess a sort of judicial comfort in its 
 imagined reprobation. 
 
 I have found it a somewhat accepted conclusion that “ Paris is 
 France,” and that what strangers see in the space of a few days in 
 the avenues and boulevards of the gay city is Paris. 
 
 Perhaps this may account in part for the inability to believe 
 that any part of France or any fraction of its people can be really 
 in earnest in a consecration which is intelligently serving God and 
 cherishing the missionary Spirit of Christ. 
 
 There are also the historic fickleness of the nation, and the 
 generally accepted characteristics of the people as being unserious, 
 self-indulgent, unspiritual, and given to materialism, which throw 
 questionings prominently into the foreground. 
 
 It is to meet this incredulity first of all that I commend this 
 little pamphlet of this layman of the Reformed Church of 
 France—a good specimen of many other laymen here—who might 
 stand side by side with the princes in Christian faith and service 
 in our own favored country in consecration of mind, education, 
 and influence, without being misplaced. 
 
 It is also to meet the inquiries of those with whom I am happy 
 to be more in sympathy, who feel that the cause of Christ is a 
 common cause everywhere, that what is interesting to Christ 
 should be of interest to those who are His, that it is a principle of 
 grace for the strong to help those who are weak, that it is 
 sanctified common sense to help those who are helping themselves, 
 and that in the good fight of faith it is missionary strategy to 
 pound away where the lines of opposition are breaking, and where 
 the victory may be great both in present gains and in prospective 
 influence. I find myself moved to ask those who care more that 
 the Church of Christ should not be behind the commanding calls 
 of God’s Providence, than that certain traditionary views should 
 yield to truer ones, to put the question to themselves—if a tree 
 
7 — 
 
 may be judged by its fruits—what ought to be our Christian 
 attitude to the churches of the Huguenots ? 
 
 Let us remember, then, that the brilliant boulevards do not tell 
 the entire story of Paris. Those who stroll in them may hear no 
 voices of the “Gospel in Paris,” which is here, nevertheless, both 
 in power and with the demonstration of the Spirit of God. It is 
 true, indeed, that the vital statistics of piety are not placarded as 
 the theatre bills are. No ; they are not even published in the 
 Sunday newspapers. Many who “ see the sights ” of this “city of 
 the world ” do not see that every night in the week there are 
 thousands of souls giving reverent attention to the tidings of the 
 Gospel which, to them, is not an “ old story.” They do not meet 
 with the various Missionary Committees which are almost un¬ 
 ceasingly in conference over Missionary Works, and directing the 
 endeavors and yearnings of Christian faith. They do not see the 
 sacrifices of the devoted pastors. Perhaps they may not know that 
 there are 40 Protestant Churches in Paris where the Gospel is 
 preached in simplicity and in sincerity, or that while the Sunday 
 school system is quite new, there are more than 100 Sunday 
 schools diligently engaged upon the same lessons which our 
 children in America have thought out and elaborated for them. 
 Some may not have read that there are more than 8,000 children 
 already in these Paris schools, the beginning of greater things and 
 the promise of greater days. In the city pf New York there are 
 118 Missions of different kinds. In Paris the McAll Mission has 
 40 Mission Stations for various religious works. The Wesleyan 
 Mission, directed by the devoted Mr. Gibson, has 10, while the 
 churches themselves have many Missionary enterprises in their 
 hands. 
 
 Last year, at the McAll Mission in Paris alone, more than 
 400,000 people were in attendance, while Mr. Gibson reports 
 35,000, and Miss De Broen, in her Belleville Mission—a most 
 earnest and saving one—counts 20,000 a year more, who came to 
 hear the Gospel—this without attractions or artificial inducements. 
 There is godlessness in Paris, but there is much in Paris besides 
 godlessness. One would need time to acquaint himself with 
 Christianity here, with the delightful Christian homes, homes of 
 love and of prayer, and with the people of God. 
 
8 
 
 What is yet better and more significant, Paris is not France ; 
 and it is a great mistake to think that France is historically un- 
 serious, or self-indulgent or unspiritual. It is quite otherwise. 
 
 The nation certainly has had a history stormy and changeable. 
 To many even now, it seems quite like a ship at sea, struggling in 
 contrary winds with no steady arm at the helm, and the religious 
 question, which is a kind of passenger on board, partakes of the 
 uncertainty of the craft which carries it. Perhaps ! The churches 
 have just been sadly and hopefully celebrating the Revocation of 
 the Edict of Nantes, when Louis XIV, two hundred years ago, 
 brought every wicked influence within his invention and power 
 for the absolute extinction of religious liberty. He was too suc¬ 
 cessful, but the faithful Huguenots were not quite extinguished, 
 and the history, since, has been a demonstration that God did 
 not forsake the nation, because there were those who did not 
 forsake Him. 
 
 It has been, indeed, like a ship at sea, ever beating against the 
 wind, never directing itself towards that which was best, never 
 straightforward, always zig-zagging, now in this direction, now in 
 that, the courses oblique, short and uncertain, like the ship beating 
 to the windward, tacking from one course to another with many 
 disasters. Nevertheless, every change in the course has resulted 
 in some advantage towards something better, or at least towards 
 something more hopeful. Man was choosing, but God was 
 directing; and God was ruling, even more than Satan was raging. 
 
 Now, if we will compare the condition of things to-day with 
 the monarchy of Louis XIV, when his armies were hunting 
 Huguenots as if they were deadly beasts, murdering Christians for 
 their convictions, destroying every thought in his lack of thought ; 
 or even if we will compare the times of the first Napoleon and the 
 interests of the Protestant Church then with the liberty and hope 
 of to-day—nay, more—if we will compare the nation with any 
 former period of time whatever, we shall see that in all these 
 changes there has been a certain gain in each movement, and a 
 great resultant advance for the nation, for man, and for the 
 Kingdom of God also. However bad the condition may be, it 
 was once worse. There is Romanism now, but it can never again 
 persecute, and there are thousands of thousands who call them- 
 
— 9 — 
 
 selves “Catholic” who are quite ready for a better faith when 
 it shall be made known to them. 
 
 There is also Infidelity—a legitimate child. But free-thought 
 in France means largely no-thought. It is more a breaking away 
 from what it imagines religion to be, than infidelity sometimes is 
 in our country. It is dangerous. It is not hopeless ! There are 
 many evils now ; they are not new. There are tremendous 
 agitations ; there are dangers, but these are not all to be con¬ 
 sidered unhopeful. There are strong diverse elements in the 
 nation; they struggle for the mastery. Ideas antagonize, but 
 while this may not be so comfortable to those who are already 
 comfortable, as immobility and stagnation would be, it has yet a 
 large element of hope and promise in it. Life does not decline in 
 a nation when strong diverse elements exist together. France 
 has a fickle history, but it never has had a sluggish one. Compare 
 France in this respect with other Papal lands, and even the 
 turbulence of opinions and antagonism of ideas may seem 
 preferable to immobility and national death. Papal Italy has 
 dug graves for many peoples. Some nations have reposed in 
 them, France never. Sometimes, indeed, like the maniac of 
 Gadara, she has rushed out from among the tombs in very frenzy 
 to exclaim to the Son of God : “ What have we to do with 
 Thee?” and has tried to cast out the very idea of God. She has 
 been insane, but she has lived. 
 
 Through many transitions, France has now her present form of 
 life. He must be a great prophet who can say what form of life 
 she will have in the years to come ; what disciplines this national 
 life may need can be known to God only. A nation surely cannot 
 make and love a lie and have stability. It cannot defy God and 
 not have degeneracy. It cannot become corrupt and have the 
 strength of virtue. But France is not all infidel. It is not all in 
 departure from God. I am willing to hope for the sake of those 
 who serve God in France, and through them it may prove that the 
 nation has already suffered the full measure of its national humi¬ 
 liation, and that a righteous Nemesis may stay her hand. The 
 nation, however, may be ever so uncertain, it is the cause of 
 Christ which interests us, not the cause of France. It may be 
 difficult or impossible to separate the one from the other, but as 
 
10 
 
 events now are, in all the problems which are in France the 
 questions of religion are having a large place. The question of 
 questions is by no means out of mind. The Christian element of 
 the nation is coming to feel a great responsibility. It would like 
 to be stronger, to bring the people to God and to save the nation 
 from a further sorrow. If the people of France are making 
 mistakes—as they are—some are also making something other 
 than mistakes, as this little book will show. The spirit of inquiry 
 is over all the land, and while not a few are asking as Pilate did 
 half in jest and half in earnest: “What is truth?” multitudes 
 with more serious seeking are finding the answer. There are those 
 to whom it seems almost hopeless to expect Christianity to get a 
 strong hold upon French nature and French character ; to such 
 let me say that all history has nothing grander in strength and 
 depth of character, in consecration of service, in enthusiasm of 
 faith, in endurance of trials for faith’s sake, in perseverance, in 
 steadfastness, in stable and firm purpose than are found in the 
 annals of the Huguenots. Their names shine as the stars. We 
 contend against history to deny that France is not good soil for the 
 Gospel. The instability of France is its lack of the Gospel. It is 
 the Gospel that deepens and steadies character, and I fear not to 
 place the consistent Christian Huguenots of to-day in the front 
 ranks with all Christians and Peoples for steadiness of Christian 
 character, for nobility and strength, and for all the elements that 
 go to make of the best Christian manhood. 
 
 I dwell upon this because I meet much incredulity, and it is 
 time that it should cease. Of all Papal lands, France is the most 
 hopeful and the most strategic for the work of missions. Permit 
 me to mention some of the channels in which our American 
 Christian sympathy for the cause of Christ in France can be made 
 effective. I mention, first, that best known and wonderfully Pro¬ 
 vidential Mission, called The Mission McAll, because it is most 
 widely known in America, and has already a devoted constituency 
 there. It began 15 years ago in the earnest faith of one man— 
 an English congregationalist pastor—and of his devoted and gifted 
 wife. This man could speak when he came to Paris two sentences 
 in the French language which were “God loves you,” and “I 
 love you but he made those whom he met believe that he 
 
believed what he said. So this love of God was revealed in the 
 love of man and became the secret of the mission. In this spirit it 
 was begun upon his own charges, and with no promises of support 
 except those of God. He simply saw the open door and heard 
 the voice calling him to enter it. He did enter it, and opened one 
 'little hall in the unhopeful part of Paris called Belleville. Here, 
 in a faubourg of 100,000 desperate communists, one man was 
 conducting a religious meeting in order to save millions. This 
 is faith. That Gospel hall has become 100, in which more than 
 14,000 religious meetings were held last year with nearly a mil¬ 
 lion of hearers—with above 4,000 services for children attended by 
 200,000 children. Is there a more wonderful history or a more 
 wonderful work of God with its wide and widening extension 
 in any land than this ? I have not heard of it. And it could 
 double the present number of its halls with equally earnest 
 hearers had it the ressources of means and men. 
 
 You ask after the results ? The results are not measured by 
 statistics. If they could be told in figures the results would be far 
 less than they are. We must wait for the vindications of Eternity, 
 and for the revelation of ten thousand times ten thousand holy 
 influences before we can know fully what the work may be. 
 u Herein is that saying true that one soweth and another reapeth.” 
 Nevertheless the harvests are not wholly in the future. I suppose 
 there are no Churches in our own blessed country which could 
 trace more or more direct results from their services than are 
 constantly traced from these Gospel services, in hearts that are 
 changed, in souls that are renewed, in people who are brought 
 out of darkness into light, in homes which are reformed and 
 transformed, and in all that may be included in the word salvation. 
 There is something more here than the success of curiosity, there 
 is permanence, and it is the permanence of the power of God unto 
 salvation. 
 
 Again you ask, “ How are these results conserved ? ” “ The 
 
 McAll Mission forms no Churches : what becomes of those who 
 are brought to saving knowledge of the truth ? ” “ What is the 
 
 relation of this Mission to the Churches ? ” 
 
 It is to the credit of the McAll Mission that it forms no 
 Churches. It could perhaps introduce one more sect in France 
 
12 
 
 and perhaps plant a little “ ism.’’ But it does not need to do this, 
 and the broad-minded and clear-eyed man who gave this Mission 
 its stamp belongs to Christianity. 
 
 It is hoped that the existing Protestant Churches will reap 
 rich harvests from this Mission. They have already the first 
 fruits. Many make the halls to which they become attached 
 practically their Church, holding their classes for Bible study and 
 their meetings for prayer in them. 
 
 But aside from this, there is a relation of the Mission McAll 
 to the Churches which is very important. It has brought to the 
 Churches of France the inspirations of Christian aggressiveness, 
 and the examples and illustrations of simple and successful 
 methods. It is not speaking unkindly of the French Churches 
 to say that from the very necessities of past condition they had 
 much to learn both as to the spirit of aggressive Christian work and 
 the methods of it. They had lived a repressed life. They had 
 been forbidden by law to evangelize. They had come in the 
 nature of the case to a dignified and somewhat formal style of 
 worship. The services were “churchly.” 
 
 The Mission McAll has been a constant “object lesson,” illus¬ 
 trating how the Gospel may be earnestly preached in a popular 
 way. It has given examples of Christian work in its various 
 phases ; it has shown even in most difficult quarters that the 
 people can be reached. That which Protestant pastors thought 
 could not be done has been done, and this has been a great 
 awakening power of Christian aggression both as to spirit and 
 method. The conservative instincts of many good men have 
 yielded to the influence. 
 
 Barriers between the unchurched and the churched have been 
 taken down, and those who knew nothing of Church life, except 
 to distrust it, and who had an untruthful idea of Christianity, 
 have been made to feel that pastors are not unsympathetic 
 persons who preach from a high pulpit of propriety to those who 
 can pay for it, but are indeed their friends, true earnest hearts who 
 love them as souls ; and that their words are not official common¬ 
 places expected to be uttered, but utterances revealing hearts full 
 of sympathy for man as man. If the McAll Mission had done 
 no more than to come close to the people , and to those most 
 
needy, as an object lesson to churches which have been the 
 subject of repression and persecution, it would have justified 
 its life. It becomes incidentally also a grand training school 
 for the future Evangelism of France in its direct, simple, and 
 sincere presentation of the Gospel. It meets the questions of the 
 Papacy and of Infidelity not controversially, but by constant in- 
 sistance of Gospel truths, so that thousands listen with sympathy 
 whom controversy could never reach. 
 
 This brings us to consider the French Churches. The little 
 book to which I commend your candor speaks chiefly for them. 
 I must testify for them also ; they represent an eventful' history ; 
 they have their roots in the past ; they have their historic feelers 
 which reach out like the tendrils of a vine, clinging to the 
 present ; they have proved their right to live ; they are proving 
 their right to have life more abundantly. They can do a work 
 that 7 io auxiliary can do for them ; we should help the Churches 
 of France that they may be able to conserve the work which a 
 popular Evangelism would bring and would teach. Here are 
 mstiiutions which are built into ages of historic continuity ; they 
 have stood the tests of time ; they are not to be disregarded in our 
 esteem ; they have their mission. It is a happy fact that the 
 Churches of France feel this mission upon them. It is upon 
 them. France must carry the Gospel to France. The French 
 Churches know this, and the French agencies for French Evan¬ 
 gelization are occupied in glorious and multiplied labors. They 
 are well organized, are alive to the necessities and demands upon 
 them ; they realize their responsibility ; they are worthy of 
 confidence ; they have a unique appeal ; they do not ask for 
 missionaries to come to them ; they will raise up reapers for the 
 white harvests, but they need American help to enable them to 
 reap these harvests ; they are few and are not rich. The cause of 
 Christ in France needs money to enter and occupy the waiting 
 openings. 
 
 The Societe Ce 7 itrale d’Evangelisation of the Reformed Church 
 I place first in my commendation for American sympathy which 
 may be directed towards the Church Work of France, as I put 
 the Reformed Church of France first in my esteem and hope, 
 for the organized Christianity of the future in this country. 
 
The “ Reformed Church ” is soon to be the Free Church of 
 France. In the rapid movements of Providence it scarcely needs 
 any more (in my opinion) the example and spur from the Free 
 Churches towards the separation of Church and State. That 
 separation will come duly and with sufficient rapidity. When 
 God is ripening the fruit we do not need to hold our candles 
 under it. I believe the Reformed Church of France, from its 
 history, from its historic continuity, from its present strength and 
 vigor, from its institutions and from the piety and power of 
 those who are now directing it, to be “ the Church of the Future ” 
 and the hope of the religious future of France. 
 
 The Mission Interieure is a distinct missionary organization 
 which fulfils a vast pioneer service in sending forth its Christian 
 Evangelists and advocates to preach the Gospel, and to prepare the 
 way for the permanent work of the Societe Centrale . It is an 
 important mission. 
 
 The Societe Evangelique fills a similar function in other 
 districts, some of them most spiritually destitute. It differs from 
 other societies in that it is a Union Missionary Organisation. It 
 examples and illustrates the Spirit of union, and should command 
 the warmest Christian sympathy. 
 
 The Union of Free Evangelical Churches of France is a 
 distinctive “Free Church” organisation; it has upheld a most 
 important principle, has filled a most important place in testify¬ 
 ing to the voluntary principle of Church support, and in leading 
 the way to the separation of Church and State. While in my 
 judgment this special testimony will not long be important, since 
 Providence is witnessing on the question, this Union of Free 
 Church is yet doing an earnest Missionary Work in a very 
 sacrificial and effective way, and merits the prayers and generous 
 benevolences of those who would have these benefactions fruitful 
 of results. Their Churches have been blessed with precious 
 revivals, seasons in which great numbers have been led to confess 
 Christ. With reference to all of these agencies for Christian 
 Work in France, it gives me pleasure to testify that there is 
 a spirit of delightful harmony and a unity of purpose which 
 strengthens each and all. The earnest words of the Rev. R. W. 
 McAll are significant of this unity of purpose and of accom- 
 
— i5 
 
 plishment. He has ardently appealed on behalf of the several 
 Evangelistic Agencies originated by the French Churches them¬ 
 selves. He writes :— u We have from the beginning worked in 
 direct harmony with our French brethren of the various Churches 
 and denominations, desiring everywhere to fulfil a preparatory 
 work that should strengthen their hands and eventually replenish 
 their ranks. If these words from a close observer and affectionate 
 fellow-worker may contribute in any degree to intensify the zeal 
 of the American Churches in helping our dear French brethren 
 to save their country by flooding it with the Gospel, we shall 
 rejoice together with the joy of harvest.” 
 
 Do not forget, then, that organized Churches are the only 
 representatives of associated and compacted benevolences which 
 have a destiny of permanent conquest. Neither France nor the 
 world will be converted to Christ except the Churches of Christ 
 are to the front. Increase the most wonderful mission of Europe 
 the McAll Mission. Multiply its power, for God has called it to 
 help the Churches ; but meanwhile do not forget the appeals of 
 the French Churches for the peculiar and necessary work in their 
 hands. You will observe that they have many works. One form 
 of Church expansion not heretofore mentioned, and one full of 
 promise, is the Sunday School Society. The Sunday Schools of 
 America could scarcely do better than to take a large interest in 
 the Sunday Schools of France, and to remember them regularly 
 in their benevolences. 
 
 Finally the facts of M. Castelnau may be presented in reply 
 to those who assent that “ the Protestantism of France is de¬ 
 vitalized.” So far from this, the Protestant Churches are 
 revealing a vigor which can only come from the Spirit of the 
 Lord. 
 
 In a late issue of the Contemporary Review of England, 
 there is the most curious assertion that the 11 whole nation of 
 France is rapidly losing all that is distinctively human, and is 
 sinking below the level of the animals.” They will err who 
 see the children of the Huguenots through such spectacles. 
 The figures of this little pamphlet speak the truth. 
 
 Paint the national condition of the country as darkly as one 
 may, if he is true, he must put the light in, rifting the clouds. 
 
It is the light of God. Those who may read the pages to which, 
 upon the eve of a very regretful departure from France, I have 
 desired to add my most conscientious testimony, may perhaps 
 agree with me that France to-day is the foremost foreign 
 Missionary field in the world, and that those who will help to 
 cultivate in assisting the Huguenot Churches—once slain, but 
 now alive with the Resurrection and the life of Christ—will 
 also be “ working together with God.” 
 
 A. F. BEARD. 
 
 American Church, 21 , Rue de Berri, 
 Paris, November loth, 1885 . 
 
 All contributions designed for any of the specifc Societies 
 mentioned in this introduction will be forwarded directly to the 
 proper addresses in France, and will be duly acknowledged if 
 they shall be sent to the Rev. L. T. Chamberlain, D.D., Pastor 
 of Classon Avenue Presbyterian Church—addressed, 491, Classon 
 Avenue , Brooklyn } N. Y. 
 
 Dr. Chamberlain has the gratitude of the Churches and Societies 
 in France for his unsparing devotion, directed by a clear and 
 accurate knowledge of the religious condition of France, and the 
 special appeals that there are in this condition for American mis¬ 
 sionary sympathy and foreign missionary strategy. 
 
 Those who may read these pages in Paris will find the Pastor 
 of the American Church, 21, Rue de Berri, ready to pass all 
 missionary contributions to the causes specified, and to send the 
 receipts of the treasurers to the givers. 
 
PREFACE. 
 
 The brochure which I offer to the public is not 
 intended to present by any means a complete outline 
 of the various Christian agencies in France. My 
 desire is rather to make such a contribution as will 
 show that there is real vitality in the Churches of the 
 Reformation all over our land, little known and 
 understood even by many who are associated with 
 these Churches in various ways. As the reader will 
 observe, I address myself specially on the subject of 
 the Evangelical Reformed Churches, but I have not 
 kept out of account others who belong to the great 
 Protestant family. Besides works of general interest 
 which are known to all except the indifferent, there is 
 in the Churches an internal local activity of which 
 the manifestations are nearly unknown. I have tried 
 to make a fair and approximate idea of what is done, 
 not only by the Reformed Church, but by French 
 Protestantism, annually for the instruction of children, 
 and outside of private charities for the relief of those 
 
— i8 - 
 
 who suffer. In my estimate I have taken care to 
 overlook as far as possible the gifts of foreigners, the 
 help of the State, and the revenues derived from 
 bonds and property. 
 
 To have light on all I wished to ascertain, I have 
 used, and sometimes abused, the kindness of brethren, 
 pastors, and laymen, to whom I offer my most sincere 
 thanks, the more so as I cannot afford myself the 
 pleasure to do so directly. Probably attentive 
 readers will find here and there passages not pre¬ 
 viously unknown. To avoid any misunderstanding 
 I admit I have sometimes borrowed facts, and ask 
 pardon where they are not specially noticed as 
 such. 
 
 W. C. 
 
 I thank also our patient statistic makers, Mr. M. E. 
 Borel (i Statistique des Associations Protestantes, 1864), 
 
 1 
 
 Mr. Decoppet ( Paris Protestant , 1876), (. Annuaire 
 Protestant , de Prat), and Mr. Puaux (Agenda Protes¬ 
 tant ), without which I could not have undertaken 
 my task. 
 
 j 
 
YESTERDAY AND TO-DAY 
 
 OR 
 
 THE ACTIVITIES 
 
 OF 
 
 FRENCH PROTESTANTS. 
 
 When one knows the history of the Reformation in France, it is 
 astonishing to find on its soil even one Protestant church after the 
 shedding of so much blood and so many tears. It would be 
 necessary here to relate wonders of faith and heroism, for that 
 which is now permitted by our laws and customs, and if it is an 
 honor to be a Protestant, to be a French Protestant is a title of 
 glory. 
 
 This high position we owe to our fathers, those strong men who, 
 in the prisons, at the stake, upon the rack and in the galleys of the 
 king, under the swords of the dragoons and in the bitterness of 
 exile, have maintained the light of the Gospel, and affirmed the 
 sovereign power of conscience. Certainly, in comparing ourselves 
 with them, we must veil our faces, and yet I am not one of those 
 who think our fathers would be ashamed of their children. I 
 confess with all frankness, that all I have seen outside our frontiers 
 (and I have seen much to admire) has not made the French 
 churches less dear to my heart. We have many reasons for joy 
 and exultation. 
 
 This language may surprise, but will show my ground of 
 confidence for affirming that, though at certain times we are 
 invaded by apprehensions, there is yet just cause for hope and 
 thankfulness. 
 
20 
 
 Permit me to ask your attention for a short time to the situation 
 of French Protestantism at the time when, after the storms of 
 the Revolution, it slowly began to recover itself and to profit by 
 this great movement for freedom. When the law of the 7th of 
 April, 1802, officially reorganized Protestant worship, it really 
 disorganised the Church by making the general Synod subordinate 
 to the secular power. It Avas a period of general indifference, and 
 Protestants Avere luke-Avarm, and did not disdain the equivocal 
 favors accorded to them from the imperial poAver. On the whole 
 they accepted them willingly. A full and continued security 
 existed under Napoleon’s reign, without the least persecution or 
 violence. But it Avas a liberty strictly confined to the places of 
 Avorship, so to speak, for all religious enthusiasm Avas rigorously 
 forbidden. Neither journals, nor societies, nor any kind of contro¬ 
 versy or proselytism, nor any religious action whatever, could exceed 
 the limit without the immediate pressure of the iron hand. Thus 
 French Protestantism scarcely possesses a history during the 
 fourteen years of the Empire. Feeble in numbers, scattered, 
 Avithout a bond, Avithout discipline, constrained to maintain silence, 
 Avithout a position in the official class of religions, it passed a 
 uniform and obscure existence. (1) 
 
 “The preachers preached,’’says Samuel Vincent, “the people heard 
 them, the Consistories met, and the outAvard form of worship Avas 
 observed. Beyond that, no one stirred, no one cared, and religion 
 Avas outside the lives of all. This existed for a long time.” 
 
 The seminary of Lausanne,(2) founded in 1729 by Antoine Court, 
 the restorer of French Protestantism, Avhere the glorious pastors 
 of the desert were formed, had just been removed to Geneva; in 
 1809 the school at Montauban Avas formed. At this time there 
 were not 150 pastors in France. (3) Then came the Restoration 
 and the “ white terror,” of which the bloody souvenir is to be 
 found in particular in the department of Gard. Nevertheless, 
 
 (1) Napoleon fed the Protestant churches enough to keep them alive, but took 
 care to fetter them enough to prevent any activity.—A. F. B. 
 
 j • 
 
 (2) The Seminary at Lausanne during 80 years has furnished France with more 
 than 700 preachers. (Weiss, Histoire des Refugies Protestants , 256.) 
 
 (3) Three were 171 places for pastorates, of which 50 were vacant. 
 
21 
 
 order was re-established, and since then Protestantism, sheltered 
 from great alarms, reassured as to the future in spite of vexations 
 and shackles, began to re-assume its vitality and to enter on a line 
 of unbroken progress. 
 
 It is not my design here to make the history of our churches in 
 the 19th century. At the beginning of the century, in 1808, and 
 even later, Protestantism could not count one hundred and fifty 
 pastors, and had not a single work of its own, neither of charity, 
 nor instruction, nor evangelisation.(1) It was content to exist. 
 
 With the foundation of the Bible Society of France, in 1818, a 
 new era began, and under the influence of Protestantism moved 
 into action. (2) To-day, seventy years after, the 150 pastors would 
 be nearly 1,200, but for the evils in connection with the taking 
 away of Alsace. They are actually from 800 to 900, of whom more 
 than 700 are of the Eglises Reformees. (3) 
 
 As to Protestant works, let us take a rapid glance, beginning 
 with those of charity. 
 
 The orphans and abandoned children are collected in France and 
 in Algiers in 37 establishments, which provide a home for nearly 
 1,600 children exposed to all kinds of danger and suffering (4). The 
 admirable homes of lohn Bost, at Laforce, open their doors to 
 
 (1) To be correct, I must not forget that an orphanage existed at Croix-d’Or, 
 Montbbliard, at the end of last century. Besides, the works existing at Montbdliard 
 (annexed in 1792) and Alsace do not weaken my assertion. The past history of 
 Protestant churches in these two countries placed them in altogether a particular 
 condition. 
 
 (2) The Socibtd Biblique—Bible Society of Strasbourg, is dated 1816 ; that of 
 Mulhouse, 1817. 
 
 (3) According to Mr. Bost’s Annuaire Protestant (1883) the pastors would be 
 divided as follows :— 
 
 Eglise Rdformde. 7°4 Pastors. 
 
 Churches of the Confession of Augsbourg . 82 ,, 
 
 Independent, libres, methodistes, baptistes ... 85 „ 
 
 871 Pastors. 
 
 Vacant places.57 
 
 (4) The homes of John Bost, at Laforce (Dordogne), have seven distinct establish¬ 
 ments, of which one, called the “ Family,” contains 83 orphans. The annual 
 expense is nearly 200,000 francs. 
 
22 
 
 sufferers who would elsewhere knock in vain. They contain more 
 than 400 individuals, among whom are many orphans. 
 
 The agricultural colony of Sainte-Foy shelters nearly 100 chil¬ 
 dren, who have been badly disciplined, or condemned by the 
 tribunals to pass certain periods in a penitentiary. 
 
 The deaf and dumb have a home at Saint-Hippolite (Gard). 
 
 In Paris, the home of the Deaconnesses trains for all exigencies 
 pious women, who, after having passed an apprenticeship in the 
 different kinds of house-work (refuge, infants’ crib, retreat, con¬ 
 valescent home), can be called into all the different charitable 
 institutions for different ends. At present 50 deaconnesses at 
 least are in active service. 
 
 A second home for deaconnesses belongs to the Lutheran church. 
 
 Homes of health, for convalescents and for old people, are 
 multiplying. There are 10 in Paris and 32 in the provinces. 
 
 At Paris, at Montbeliard, at Othez, at Lyons, at Nimes and other 
 places, there are societies for poor children and, where necessary, 
 for prisoners. At Nimes, Paris, Marseilles, and Geneva there are 
 homes for fallen women. At Gran du Roi (Gard), at Montpellier, 
 at Cette, at Benzeval-sur-Mer and other places, salt water baths are 
 offered gratuitously or at a nominal expense. 
 
 At Paris, a Protestant Society works with great devotion to 
 furnish work to people out of employment. (1) 
 
 Protestant Societies for mutual help, both for men and women, 
 are scattered all over France. I regret to be unable to give fuller 
 details of their work and beneficence. The Protestant Halfpenny 
 Society, which I place here, notwithstanding that it belongs to each 
 category of our different works, divides its subscriptions between 
 30 and 40 religious societies weekly. 
 
 Finally, I will mention : the retiring allowances for the Pastors of 
 the Eglise Reformee, who, receiving the gifts of the Church, do not 
 regard this as an object of charity ; societies for helping the 
 widows and orphans of Pastors ; and particularly the society at 
 Marseilles for helping the cause of the Christian ministry, a most 
 excellent work, which helps poor students looking forward to the 
 
 (1) The Society makes no distinction in worship. In 1881 it found places for 
 2933 people, without counting 15°°, or nearly so, who have not announced 
 officially that they had found places. 
 
ministry to obtain that end, also to ameliorate the condition of 
 pastors who, having so many demands, and being poorly paid, are 
 often exposed to want, (i) 
 
 I have only been able to lay my hand on information too scanty 
 to enter on the question of primary instruction, and so I shall 
 limit myself to works of the greatest importance. First of all, a 
 society exists “ to aid the cause of primary instruction among 
 French Protestants.” Two normal schools for teachers, male and 
 female, are directed by the society, one at Courbevoie, the other at 
 Boissy Saint-Leger. The society grants scholarships and half¬ 
 scholarships to pupil teachers in the different Protestant normal 
 schools. A great number of schools are either supported or helped 
 by the society, of which the expense amounts to between 110,000 
 and 120,000 francs. (2) 
 
 (1) During the 20 years that this fund has existed, 462 pastors have entered 
 the association, 102 have enjoyed the benefit of it, representing at least more 
 than two-thirds of the ordinary salary, and 54 widows have had allowances, each 
 one receiving 650 francs, including some State help. The capital of this retiring 
 allowance fund amounts to 477,723 francs. 
 
 The official salary of pastors, according to Annucnre Protestant of M. de Prat, 
 18S2 : 
 
 I 
 
 11 places at 
 107 ditto 
 99 ditto 
 421 ditto 
 
 REFORMED CHURCHES. 
 
 3,000 francs 
 2,200 
 2,000 
 1,800 
 
 CHURCHES OF THE CONFESSION OF AUGSBOURG. 
 
 10 places at 
 
 4 ditto 
 
 5 ditto 
 43 ditto 
 
 7 pastors at 
 13 ditto 
 
 ALGIERS. 
 
 3,000 francs 
 2,200 
 2,000 
 1,800 
 
 4,000 francs 
 3,500 
 
 (2) During the first 50 years of its existence (1830 to 1880) the Society for the 
 Encouragement of Primary Instruction has spent nearly three millions and a half, 
 created and sustained 1,100 schools, of which 915 have been public, raised up 
 380 teachers at Courbevoie, 190 at Boissy Saint-Ldger, and also different normal 
 schools in the departments or county districts. 
 
 Under date 8th August, 1883, the Society addressed a circular to the pastors of 
 Protestant Churches to inform them that, in conformity with the law of 28th 
 
— 24 
 
 The institution at Glay, in the department of Doubs, counts an 
 existence of sixty years. Thirty scholars are fitted to teach, and 
 become teaching Evangelists. At Tonneins (Lot-et-Garonne), a 
 Christian education is bestowed on 20 or 25 boys in the establish¬ 
 ment of Young Protestants. (1) 
 
 Fifty French children are educated in the homes of Ferney 
 (Ain). 
 
 At Paris, the evangelical work of the quarter St. Marcel is of the 
 Lutheran creed, and contains schools and boarding-schools for boys 
 and girls, and also a training-home for governesses, etc. There is 
 also a Christian work at Clichy : schools and homes, partly or 
 altogether supported by the Consistory of the Eglise Reformee, to 
 the number of 25, besides those of Saint-Maur and others, furnish¬ 
 ing an instruction to children in the spirit of the Gospel. 
 
 At the close of the Commune, a noble-hearted lady began a 
 work at Chaussee-du-Maine, which comprises moral and material 
 help, also Sunday and day schools. 
 
 At the beginning of the century there were four Protestant 
 schools in Paris. Within the last few years there are 111, including 
 eight boarding-schools and 20 infant schools. Throughout the 
 whole of our country our primary schools have risen to nearly 
 2,000. A great number of schools have come under lay influence, 
 and consequently these figures are not perfect; but I mention them 
 to give an idea of the progress made. 
 
 Protestant libraries, formerly so rare, have multiplied considerably, 
 and the number of our journals and reviews have gone up to 30, 
 without specifying those which are published in Switzerland and 
 Belgium. 
 
 I pass now to a new category of works, which are more directly 
 than the former manifestations of the life of the Church : I wish 
 
 March, 1882, which entirely cuts off religious instruction from school teaching, 
 the moneys granted up to this date to the normal schools at Courbevoie and Boissy 
 Saint-Ldger, and to model schools at Mens and Dieu-le-Fit, are withdrawn and 
 extinguished. This means for the two first schools, which depend on the Society, 
 a deficit of 12 thousands of francs. 
 
 (1) The work bears the name of “ Cat^chum^nat pour les Jeunes Protestants 
 Disseminds,” young scattered Protestants, which describes its aim exactly, viz. : to 
 give a religious instruction which would be otherwise impossible. 
 
to speak of evangelistic work, and works which spread the Gospel 
 of Christ Jesus. 
 
 There are miseries known to all. All hearts are touched by 
 sights that pass before our eyes : an orphan without a home ; a poor 
 man without bread ; an old person without a fireside ; a sick person 
 without a nurse; and, if Christians, are the first to offer consolation 
 their duties are not exhausted. There are miseries deeper than 
 those that fall under our senses, those that cannot be healed by 
 charity. There are the miseries of sin, and the immortal wants of 
 the human soul. 
 
 Here alone can Christians feel and act. They only know the 
 value of a soul, and have in their hands the only remedy to heal 
 the wounds of sin ; to appease the troubles of a life without hope 
 and without God, and to destroy the terrors of the last enemy : 
 a remedy which introduces order from the disorder ; which brings 
 peace instead of war, love for hatred, purity for defilement, and joy 
 and hope for despair and grief. In other words, the Christians 
 alone, the most humble and miserable as well as the strongest, 
 know the secret of the ardent aspiration of the human soul, the 
 secret of an eternal, incorruptible, and true happiness. 
 
 Of all the efforts to spread the Gospel, that which demonstrates 
 the full measure of power in a church, is without doubt the missions 
 among the heathen. 
 
 There special sacrifices must be made, dangers incurred, and a 
 complete surrender must be made to the Saviour of all that is dear 
 and precious to most men ; so a missionary church must be a 
 living church. 
 
 The Society of Missions in Paris was founded in 1822, at the 
 disappearance of great societies in another sphere of work. It is a 
 strange but admirable fact that the enterprise which stirred the 
 Protestants at the end of the 18th century saw the shades of 
 Voltaire and the Revolution. 
 
 The remarkable results of our mission, begun in 1822, to the 
 South of Africa, are well known. Every one who visits our 
 stations in Lessonto bears witness in the highest terms as to 
 results obtained by French missionaries. In Senegal our work is 
 much more modest and also more difficult. In Tahiti, the Society 
 does a precious work in conserving the faith of the Gospel amongst 
 
 . \ 
 
— 26 — 
 
 those who have been led into the light, for to speak the truth, the 
 French Protectorate has not at all times protected the faith of 
 Jesus Christ. 
 
 The Bible Society of Paris preceded by five years the Society of 
 Missions, dating from 1818. It was divided in 1864. “ The Bible 
 
 Society of France ” was constituted as a distinct work, but it claims 
 the tradition and spirit of its first founders of 1818. (1) 
 
 Alongside these two native societies, the British and Foreign 
 Bible Society works with an admirable activity, and a disinterested 
 zeal to spread Christian literature across our country. 
 
 The Tract Society of Paris is well known. It was established in 
 1822. 
 
 The Religious Book Society of Toulouse , founded in 1833, has 
 issued from its press more than five million copies. It has created 
 gratuitously more than 2,000 librairies, and furnished books for the 
 distribution of prizes in the schools and amongst the different 
 Christian enterprises. 
 
 The Society of the History of French Protestajitism does also 
 evangelistic work in its own way, in piously collecting remem¬ 
 brances of the glorious past of our churches, and exposing them in 
 special library open to the public. The name of the organ of this 
 excellent work is Bulletin de la Societe de THistoire du Protes- 
 tantisme francais. 
 
 The Society of Sunday Schools in Paris seeks to form Sunday 
 schools, and publishes useful works for children and their 
 monitors. (2) 
 
 At Nimes a Society seeks the good of Protestants in general. 
 
 Finally, we come to our Evangelical Societies properly so called, 
 which proclaim the Gospel by voice as well as by books. 
 
 The Evangelical Society of Geneva deserves the first mention, 
 
 (1) Bible Society of Paris : expenses .... 27,6o7fr. 98 
 Bible Society of France: ditto . . . . 51453 96 
 
 The British and Foreign Bible Society has sent the Scriptures throughout 
 France from the beginning of the century. From it has sprung the Bible Society 
 of France. 
 
 (2) Sunday schools are spread over 79 departments in the greater part of the 
 churches. Paris has 81, with 7,460 scholars and 681 teachers. 
 
— 27 — 
 
 because it is the oldest, and because, being a foreigner, it works 
 with an indefatigable zeal. It supports 57 colporteurs in 34 
 departments, and finds means for the support of several schools. 
 Four pastors, eleven evangelists, and four teachers work under its 
 direction in the Ouest, Dauphine, Savoie, Vaucluse, l’Ain, Bouches- 
 du-Rhone and l’Aude. (1) 
 
 The Evangelical Society of France dates from 1833. It has 
 recently commemorated its jubilee. Its action in appearance is 
 restrained. It carries the Gospel according to its means, where- 
 ever there is a seeming necessity, without entering into the past 
 ecclesiastical history of the population. It makes the light shine 
 in the darkest corners. Its first budget was 3,728 francs, and now 
 it amounts from 100,000 to 120,000 francs, and sometimes over that 
 sum. The Society has founded 40 churches, of which 30 belong 
 to the Eglise Reformee. It has helped a great number of its 
 colporteurs and evangelists. 16 Pastors, evangelists, or readers of 
 the Bible, and 13 teachers work under its direction. It is outside 
 Paris and in the Centre and Bourgogne that its efforts are concen¬ 
 trated. 
 
 The Society Central , younger than its two sisters, dating from 
 1846, has a more extended sphere of action in France. Until 
 within a few years it had concentrated all its efforts in connection 
 with the Eglise Reformee ; the exigencies of this present time 
 demand a departure from its original frame work, and it now heeds 
 the cry from different quarters : “ come over and help us.” 
 
 The Society possesses at Batignolles, in Paris, a Preparatory 
 School of Theology , which has up till now furnished more than 
 100 pastors in active service. (2) 
 
 (1) The Evangelical Society of Geneva includes a School of Theology, a work 
 of Evangelisation both in the interior and exterior, and also Colportage. Expenses 
 1881-1882: 228,004 francs. France has contributed froora 9,000 to 10,000 francs. 
 Sale or distribution of Bibles, portions, almanacs and tracts, 331,709 francs. 
 Altogether, from 1831, the year of its commencement, the Society has expended 
 6,928,510 francs. 
 
 (2) Very excellent and very important, it should be aided by American Chris¬ 
 tians. A few scholarships of 100 dollars a year would tell greatly for French 
 evangelisation.—A. F. B. 
 
 
28 
 
 It has recently taken the initiative in founding a preparatory 
 school at Tournon, to which it 'makes still a contribution notwith¬ 
 standing that the school is now placed under the direction of a 
 special committee attached to the “ Synod of the Reformed 
 Churches.” 
 
 The efforts of the Society Central for the evangelisation of 
 scattered Protestants have largely contributed to the creation by 
 the State of 42 official posts for pastors. The agents proclaim the 
 Gospel in more than 300 localities spread over 33 departments, and 
 its annual income is more then 250,000 francs, of which 200,000 are 
 raised in France alone. (1) 
 
 The work of the Interior Mission {la Mission interieure ) founded 
 after our misfortunes, by men having confidence in the all power¬ 
 ful influence of the Gospel had, till quite recently, its quarters in 
 Nimes ; it has just changed to Crest (Drome). The name of the 
 founders of the Interior Mission, viz., Professors Bois and Bonifaces, 
 with Pastors Recolin, Babut and Lelievre, are sufficient to show the 
 broad platform on which this work is based. Four years ago a 
 committee, in a section at first of the Interior Mission, then 
 almost independent, has been founded in Paris, and pursues the 
 work with success in the capital and departments of the north and 
 the centre. 
 
 If we add to the societies we have just mentioned the Commission 
 of Evangelisation of the Union of the Free Churches of France, 
 the Society of Genoa to help scattered Protestants, the Protestant 
 Committee at Lyons for the evangelisation and instruction of the 
 valleys of Felix Neff (Hautes-Alpes), and the departments of the 
 south-west of France, the Evangelical Society of New Neuchatel, 
 finally the works—so abundantly blessed—of the Mission McAll (2), 
 
 (1) 1881-1883. Receipts, 281,029 francs; expenses, 249,443 francs. Income from 
 foreign sources, 70.000 francs. 
 
 (2) The excellent work of which Mr. McAll is the soul and centre possesses 
 at this hour more than 80 rooms, 33 of which are in Paris, containing sittings 
 for 13,200 individuals. For general work in 1882 : Receipts, 225,227 fr.; expenses, 
 228,275 fr. 
 
 The work at Marseilles under Mr. Saillens was recently added to the Mission 
 of Mr. McAll, at Paris, including Nice, Cannes, Corse. Receipts from this branch 
 from October, 1881, to January, 1883, 79,247 fr.; expenses, 79,859 fr. 
 
 
— 29 — 
 
 Armand Delille and others, who deserve of themselves a special 
 report, but to mention every movement down to that of the smallest 
 importance would go beyond our limits, (i) 
 
 One of the drags on the upward march of French evangelisation, 
 and the most dangerous, because it scarcely admits its existence, is 
 the ecclesiastical prejudice, or in other words the sectarian element 
 which conceals itself respectably in great and small Churches, and 
 is in reality a kind of ecclesiastical exclusiveness well expressed in 
 the famous aphorism : “No salvation outside the Church.” 
 
 The work intended to combat this spirit of sectarianism in the 
 churches is that of the “Evangelical Alliance.” 
 
 The Evangelical Alliance crowns all our other works. It is 
 bound, sooner or later, to create true Christian charity and the 
 practice of liberty; it is the clear manifestation of Evangelical 
 Protestantism in true unity, a unity all the more powerful that it 
 respects scrupulously the exigencies of individual conscience, and 
 only seeks to have a place in the higher spheres of faith and life, 
 where the things of earth are scarcely perceptible, and where there 
 is neither Greek, nor Scythian, nor barbarian, but Christ is all 
 and all. 
 
 There may be inevitable schisms on account of forced and arti¬ 
 ficial elements or associations, which demand exclusion ; but 
 questions of a secondary importance or of a personal character 
 amongst the children of God are blamable and sad. To place the 
 
 France gives as yet but a small sum towards this work, the principal donations 
 being from Great Britain and the United States of America. (French Protestants in 
 Paris contributed one year over 5,000 francs for the McAll Mission. It was excep¬ 
 tional, but good “ witnessing.” Since this note was written there has been the 
 large increase which is noted in the “Introduction ” to this pamphlet. The 
 Wesleyan Mission, of which Mr. Gibson is director, is also mentioned in the 
 Introduction.—A. F. B.) 
 
 It would be an omission to overlook the interesting work carried on by Madame 
 Dalencourt and Miss de Broen. The work of Madame Dalencourt consists of 
 visitations, mothers’ meeting, savings banks to encourage laying up for rents, &c. 
 Miss de Breen has a free dispensary, where 12,000 sick people (now 20,000 in 
 1885) are seen by the doctor annually, an orphanage for 20 girls, and a school for 
 infants, Sunday school, English lessons, a mothers’ meeting, and library. French 
 Protestants scarcely contribute anything to this work. 
 
 (1) Miss Atterbury has started an excellent work for French shop girls, a kind 
 of Young Women’s Christian Association, which is full of promise.—A. F. B. 
 
interests of a particular community above the interests of the 
 Gospel, to wish to be a Paul or an Apollos rather than seek the 
 glory of Christ, is to present a mournful spectacle to the world, 
 and pulls down with one hand the Christian edifice which the other 
 hand is seeking to build up. The Evangelical Alliance was born 
 in France, a great honor certainly for French Protestantism. 
 At Lyons, in 1844, Christians of different denominations had 
 established “ fraternal unions to demonstrate and affirm Christian 
 union in all the churches ; ” and, as it happens when an idea is ripe, 
 in Switzerland, Germany, America and England, similar attempts 
 were made. In 1846 the Evangelical Alliance was definitely con¬ 
 stituted in London. Since its formation the Alliance has held 
 its secumenical assemblies in London, Paris, Berlin, Geneva, 
 Amsterdam, New York, and Bale. 
 
 You will remember that, at the beginning of the century, there 
 was only the Seminary at Lausanne for the training of our pastors 
 for their holy calling. To-day there are six opened, where the 
 French language is spoken, at Montauban (1), Paris, and Geneva, 
 chiefly for young men destined for the national churches, Reformed or 
 Lutheran; that of the Oratoire or of the Societe Evangelique, at 
 Geneva, and those of the Free Churches of Vaud and Neuchatel for 
 those who wish to serve the churches separated from the state. (2) 
 
 At this moment there are 58 students at Montauban, 30 at Paris, 
 11 or 12 at Geneva, besides candidates who are there to pass first 
 examinations. Nearly 25 young Frenchmen follow the training 
 lessons of the free schools at Geneva, Lausanne, and Neuchatel. 
 Altogether there are from 120 to 130 young men coming forward 
 to the ministry, a very poor figure, of which I need not call it 
 simply insufficient, when I recall the fact that there are 57 vacant 
 places in our church. 
 
 (1) The colleges of Montauban and Paris form part of the University, and 
 depend consequently on the ministry or administration of the Minister of Public 
 Instruction. That of Geneva is similar, and authorised to confer the degree of 
 Bachelor in Theology. Sixteen inscriptions at Geneva only count for twelve at 
 Montauban. 
 
 ( 2 ) 1 am not speaking of the national faculties of theology at Lausanne and 
 Neuchatel, because French students scarcely attend these. Whatever merit they 
 possess, they have at least one inconvenience in not giving diplomas that are 
 valuable in France ; on the other hand, they are State Colleges. 
 
— 3i 
 
 I ought to mention here as a work analogous, the school for 
 Evangelists, founded at Nice, with an aim similar to our theology 
 halls, by Pastor Pilatte, where 12 or 14 young Christians are 
 earnestly preparing for the work of evangelisation. 
 
 Another “ School for Evangelists ” has lately been formed at 
 Marseilles, under the patronage of the Mission McAll. At present 
 it counts only 11 students. 
 
 For several years the College or Faculty at Montauban had 
 80 students and over, and sometimes considerably more. It is then 
 but reasonable to occupy our thoughts with raising up new pastors. 
 It is not only necessary to have pastors for the present exigencies, 
 but to respond to the appeals and new demands that are springing 
 up on all hands. At whatever cost we must overcome this dearth 
 of pastors. This conviction has given birth for many years to a 
 work the importance of which ought to be known to all. I speak 
 now specially of the Committee for the Encouragement of Studies 
 at the Theological Hall of Montauban. (1) Its aim is on the one 
 
 (1) This Committee was founded in February 1876, and constituted definitely in 
 1877. Since 1879 it has been placed under the direction of the Synod of Evan¬ 
 gelical Reformed Churches. The power belongs to the general assembly, who are 
 composed of the central committee, of which the seat is Montauban, and delegates 
 from the committees of districts where centres of Protestantism exist. 
 
 There is also a Committee of Encouragement for the Paris Faculty, and the 
 North Section of the Socidtd Centrale has formed one to help students in its own 
 quarter. 
 
 As is known, the School of Theology at Paris, established for several years as 
 replacing that of Strasbourg, is a mixed Faculty, having both Lutheran and 
 Reformed professors. It is, as at Montauban, provided with a seminary, a kind of 
 •» free home to which the State and the churches contribute. 
 
 STATE EXPENSES FOR SEMINARIES 
 
 PARIS 
 
 16 bursaries at 800 fr. 12.800 
 
 16 half bursaries at 400 fr. 6.400 
 
 Expenses of administration. 14.000 
 
 Total. 33.200 
 
 MONTAUBAN , 
 
 14 bursaries at 400 fr. 5.600 
 
 28 bursaries at 200 fr. 5.600 
 
 Expenses of administration. 12.500 
 
 Total. 23.700 
 
 * 
 
— 32 - 
 
 hand, to perfect the studies, so as make pastors thoroughly com¬ 
 petent, and on the other, to develop the calling forth men to serve 
 God in the ministry. 
 
 Thanks to the Committee, it is now possible to stimulate the 
 zeal of students by various means, it may be sometimes bearing the 
 expense of traveling; to the better qualified, in additions to the 
 library and collections indispensable in natural science, and what¬ 
 ever evident necessities may exist. It is unnecessary to say that 
 all the objects acquired by the Committee are the property of the 
 Church and not the State, which could not be if the gifts came 
 directly to the Faculty. Finally, the Committee aims at having a 
 direct line of communication between schools and the Church, so 
 as to encourage young men to enter on the sacred work of the 
 ministry. 
 
 The Committee for encouraging studies is after all but a 
 resurrection. Our fathers before us saw the necessity of placing 
 alongside an official establishment, an interposing assistance which 
 should freely maintain its relation to the Church, and bring in a 
 help that she could not seek for herself. 
 
 The Faculty was only established a few years when the 
 Commission or “ Consistory of Montauban ” was organised and 
 attached, which is of course the actual Committee under another 
 name. The resources of the Commission are derived from 
 Consistories, parts or fractions of Consistories, and individuals ; but 
 while asking material help from churches, they ask what is more 
 useful still—their Christian support. In 1821 the Consistorial 
 Commission made an address to parents who were willing to 
 devote their sons to the ministry, and in speaking of lofty aims and 
 motives as necessary to serve the churches as faithful servants of 
 Jesus Christ, amongst others they use the following touching words : 
 “ The most effective way to inspire the students with these senti¬ 
 ments is to give proof that we are interested in their studies ; 
 what other bond half so powerful among our churches as this 
 
 At Geneva, thanks for French money formerly left by Protestant refugees and 
 their descendants, the students receive 100 francs a month, and the expense of 
 inscription, of theses, and academical grades are paid. The Student Club is also 
 paid, if I am not mistaken, from the same source. 
 
33 — 
 
 mutual esteem, which they ought to have in conformity with their 
 teaching ? Although scattered over a vast surface, if we continue 
 in the faith of Christ and united in his love, we shall not only 
 maintain our position but have true spiritual prosperity; and to 
 conserve this bond of love it is good that we should do something 
 for the general welfare, and keep alive the remembrance of each 
 other by mutual prayer. Whilst we regret to have no funds to send 
 deputies to our synods, let us not despise the easier method of 
 letters to cultivate fraternal love; and although there exists no 
 synodal authority to prescribe certain ecclesiastical rules, let us 
 not neglect to have a reciprocal system of information and salutary ^ 
 counsel. We have in heaven, in the person of our risen Head, the 
 centre and power of all religious unity.” Perhaps on another 
 occasion the Committee for the Encouragement of Studies will 
 address an appeal to parents whose sons are devoted to the ministry. 
 May such an appeal be heard ! I perceive that the future of our 
 churches is bound up in this matter entirely. 
 
 As we have just seen, there is much cause for thankfulness and 
 praise to Almighty God. In spite of our defects and all of our 
 unfaithfulness, the progress made is marvelous ; but if our young 
 men, drawn away by the spirit of the age, forget that he who 
 desires the office of a bishop desires a good work, if they yield 
 to a thousand voices, that, to be a servant it is not necessary to be 
 a pastor, that laymen can render equal service, that the responsi¬ 
 bilities are too great and the burdens too heavy for human shoul¬ 
 ders, if they retreat because of the derision and scorn of the world 
 from this high and holy calling, how long is Protestantism likely 
 to survive in our country ? But that such will not be the case we 
 have too many apparent proofs and anticipations. As proofs we 
 have a network of “ Christian Associations ” of young men who 
 are gradually extending over all France, and silently but surely 
 leavening our young people with the sentiments of true piety 
 and responsibility. The old Hugenot device is still that of our 
 children : “ France for Christ,” and the arm of the Lord is not 
 shortened. 
 
 Our young Christians well know that heavenly things are much 
 more precious than the earthly, and all that the world can offer is 
 but an illusion compared to the satisfaction of conscience, and the 
 
 3 
 
 * 
 
— 34 - 
 
 profound joy of communion with God. And if they have faith in 
 their principles, if they are convinced that it is true that what 
 makes a people is their relation to God, that nations unregenerated 
 by the Spirit of God must be unstable, and are destined to sway 
 hither and thither between superstition and atheism, or despotism 
 and anarchy, as enlightened men they will follow earnestly and 
 courageously in the path of their duties, their eyes fixed on the 
 cross of Christ, in the joyful confidence that they are workers with 
 God, in the most important field of service, that of winning souls 
 to Christ, and seeking the prosperity and happiness both of their 
 * own country and the world. 
 
 I now come to speak of our Synods. 
 
 You may be surprised to hear that there are many excellent 
 Protestants amongst us, who are ready to make sacrifices for their 
 church, and are nevertheless ignorant as to the constitution of the 
 church to which by tradition and custom they are so strongty 
 attached. It is with the church as with the country: it must be 
 well known to be well served. The church, as you well know, is 
 an association of individuals having the same faith, who worship 
 the object of this faith, and who seek to develop in common the 
 work or works for which this church exists. We are a church 
 because we believe in Him who died and rose again, and we wish 
 to maintain discipline within the church, and to spread abroad the 
 knowledge and love of our Lord Jesus Christ. 
 
 Since the Reformation in the 16th century, when groups of 
 Christians on all sides left the Catholic Church to proclaim a free 
 salvation in Jesus Christ, a great number of new churches sprang 
 up; but if these churches had remained isolated from one another, 
 without bond, without organisation, they would have been simply 
 swept by the wind of persecution. 
 
 Our fathers foresaw the danger. They knew that union is 
 strength, as you can read in the brochure published last year by the 
 permanent commission of the Official Synod, (i) “In 1559, in Paris, 
 under the gleam of the State, Protestant churches met for the first 
 time in Synod; they laid under the inspiration of Calvin the 
 
 (1) Our Synods, what they are, and what they should be. Toulouse, A. Chauvin 
 and Son. 
 
35 
 
 foundations of this glorious federation, which ought to be called 
 the Reformed Churches of France.” 
 
 At one stroke they gave a definite shape to our Church, and 
 more than two centuries before the Revolution, under the despotism 
 of the Valois, they established the parliamentary rule. 
 
 “ The foundation of the structure is a parish with a local church, 
 an ecclesiastical community governed by a Consistory which we now 
 call a Conseil Presbyteral; above this Consistory is the Colloque, 
 above this Colloque is the Provincial Synod, in which every Parish 
 is represented by delegates, pastors and laymen ; finally, over all, , 
 the National Synod composed of deputies of Provincial Synods. 
 To this General Synod belonged the general government of the 
 Church. It was here that a final decision was made on questions 
 which were submitted to it, of which the greater part had been 
 studied by the Provincial Synods. Such was the organisation of 
 the Reformed Churches of France. The Synod is the keystone.” 
 We have wished to do over again that which our fathers did in 
 1559, after their model, in re-organising our Synod system. Their 
 work had been mutilated by persecution. 
 
 Since the General Synod of London, in 1659, there had been but 
 incomplete Synods held in the desert in the face of imminent 
 danger. From the middle of last century there had been no 
 Synod whatever. 
 
 Napoleon the First, in putting down the General Synods, 
 beheaded our Church, as France would be beheaded if its govern¬ 
 ment were removed. The Second Empire, in putting down the 
 Provincial Synods, which afterwards never met, finished the work 
 of disorganisation. 
 
 And we found ourselves in this position : No General Synod, 
 that is to say, no head, no Particular Synod; Churches without a 
 bond, without a government, without an autonomy, where a 
 hundred consistories, isolated the one from the other, having 
 accidentally common responsibilities, correspond directly with the 
 power which holds them in its hand as the ears of a loose sheaf of 
 corn. 
 
 Is it, in truth, the Church of our fathers ? No, it is the Church 
 as politics have made it. 
 
 Notwithstanding, in this disfigured Church live the faith and 
 
— 3 6 — 
 
 spirit of the Huguenots. Such as she is, we love her, we venerate 
 her ; we recall all she has accomplished by the hands so mutilated, 
 all the blessings she has received from God ; and looking into the 
 future preparing for her, we feel ourselves bounding with a hope 
 invincible. 
 
 In 1872, with the liberties brought to us by the Republic, the 
 Protestants obtained from the state the power to convene an official 
 Synod. This Synod has remembered the faith of our church, and 
 formulated a project of ecclesiastical organisation. But it has done 
 more ; it has shewn us that our old institutions are taking life, and 
 thus we have hope. It has a precious claim on our gratitude. 
 
 Unfortunately, as you know, thanks to our disorganisation in 
 the absence of all ecclesiastical government, a current of opinion 
 has sprung up in the heart of our Churches which, looking at 
 things from another point of view than that of our fathers as to 
 what constitutes a Church, and ours in particular, do not sympathize 
 with Synod government. 
 
 This wave of opinion is opposed by every means it possesses to 
 all official Synodal acts, and specially to the convocation of another 
 Synod. 
 
 The State, naturally embarrassed, replied to these questions : 
 “Be at one among yourselves.” But to obtain this accord was 
 precisely the difficulty, not to say the impossibility; and the State, 
 having but a half-hearted desire to concede to us our free institu¬ 
 tions, was glad to avail itself of the excuse furnished by our 
 divisions. We cannot call it a crime. 
 
 In such conditions, in the presence of evils which make the 
 Church crumble, the isolation of pastors, the dispersion of resources, 
 the absence of direction and unity of effort, and justly weighing 
 the whole situation in presence of events that loom in the future, 
 our Churches have demanded for the present union and life, and for 
 the future security of these, synodal institutions which have been 
 the strength and honor of the French Reformed Church, and 
 without which our Churches would not be recognisable. 
 
 On the soil of these glorious Cevennes, near the mountains where 
 our national faith has so long found a refuge ; and at Ganges, in the 
 conference meetings of 1877, the Synod movement assumed its 
 
— 37 “ 
 
 shape and sprung into existence. A year after, the first general 
 Synod was held in Paris. 
 
 The Synods of the Eglise Reformee take the name of u unofficial,” 
 as distinguished from official, “ because they ask nothing of the 
 State, neither their convocation nor a sanction to their decisions, 
 nor money to defray the cost of public worship; they ask for 
 nothing but that which concerns the interest of immortal souls, 
 they address themselves only to like-hearted individuals, and 
 operate on the churches over which they have authority, and 
 which even stretch out their hands to receive their counsels.” 
 
 Our “ unofficial ” Synods open their doors to all those who, with 
 them, wish to reconstitute in liberty and peace by a steady 
 process, the spiritual unity of the church, and by this means also 
 to consolidate its external unity. But no one is pressed, nothing 
 is imposed on anyone, and the rights of none are despised or 
 disregarded. It is a voluntary army, and the people are charged 
 with good will, and do not intend to allow oblivion to cover the 
 holy and noble traditions, without which, properly speaking, 
 there would be no Reformed Church of France. At this hour, 
 four years after the meeting of the Synod in Paris, nearly 390 
 churches, forming 403 parishes and 439 pastors are grouped around 
 our Synod regime. More are to follow. Henceforth the Reformed 
 Evangelical Churches, whatever obstacles present circumstances 
 may breed, constitute a Church in the true sense of the word, 
 having one faith and one law. Instead of former isolation they 
 are united by intimate and fraternal ties. They sustain and 
 strengthen each other. The important questions, that no one had 
 sufficient power to settle, are discussed in the particular Synods 
 of France and Algiers, then settled finally in the General Synod 
 which meets every three years. Our pastors, who suffered so 
 much on account of their isolation, I might almost say their 
 abandonment, now feel themselves attached to the great spiritual 
 family; henceforth there are those to whom they can confide their 
 joys and sorrows, of whom they can ask counsel and advice; and 
 let us not forget when our pastors are well sustained and happy, 
 it is the churches, the souls, in fact ourselves, the laity, who have 
 the profit. 
 
 Much is said about the question of the separation of the church 
 
from the State. Years ago it would have been a serious crisis. 
 To-day, if it takes place without injustice, we shall find ourselves 
 to-morrow as we were yesterday, and shall rejoice in our 
 independence. 
 
 The material condition is, in fact, the Synod treasury, the com¬ 
 mon fund of our churches, the visible sign of our solidarity, des¬ 
 tined to supplant that of the state at the time of separation. 
 When our congregations shall have apprehended the real position 
 of this fund, the church will be mistress of her destiny. 
 
 Let us not deceive ourselves ; the separation is being effected by 
 finance, but it will not end there. Let us understand and do our 
 own business, which is dictated by the devotion of conscience for 
 the glory of God. Let us not sleep under a false security because 
 the national flag waves over our temples, nor be deluded into death 
 by any delusion whatever. 
 
 Meanwhile, there is no room either for fear or discouragement. 
 Listen not to those who say that the withdrawal of state money 
 means the ruin of the church. Is it possible that we French 
 Protestants cannot do what has been done in England, Scotland, 
 America, and Ireland? Shall we not do that which the free 
 churches have done at our own doors ? If our fathers died, can we 
 not part with our money for the Gospel, and why have such 
 insinuations been presented to us ? 
 
 As for myself, who have been tracing with you and for you our 
 various Christian works, far from depressing you with discourage¬ 
 ment, I would now and ever urge the greatest hopefulness. 
 Entering on a great crisis, it is for us to decide that it shall prove 
 our salvation. Let us manfully face it ; let us present simply the 
 danger to our Protestant people, and work as with one heart under 
 the eye of God for the progress of the Gospel and the upbuilding 
 of our churches by their Synods. There is in such a source an 
 undoubted power remaining. We simply start, for the impulse is 
 scarcely given, let us wait in the Lord and strengthen our hearts. 
 
 If at the beginning of the century, when our church numbered 
 scarcely 150 pastors and no work of any sort, when all around 
 reigned silence and forgetfulness, a voice might have been heard 
 that in 70 years French Protestantism would have 1,200 pastors, 
 would accomplish the work we have just seen, would give through 
 
faith for those who need, many millions yearly, would re-establish 
 Synods for which our fathers longed in vain—I ask you, who would 
 have believed the report ? who would not have pronounced it the 
 sentence of a foolish enthusiasm—a strange prophecy? God be 
 praised, it is realised, and the hope of greater things which I have 
 given will be realised in turn. 
 
 Rejoice, brethren, and give thanks. Think of what we were 
 and what we are. Banish discouragement and cowardice. Raise 
 your hearts above fear and failure, and above all the littleness and 
 unhealthy atmosphere of sects and parties. Work with those who 
 work, love with those who love, pray with those who pray, hope 
 with those who hope. The future belongs to God. 
 
APPENDIX. 
 
 LIST OF GENERAL PROTESTANT WORKS 
 
 IN FRANCE. 
 
 RELIGIOUS PUBLICATIONS, &c. 
 
 Bible Society of Paris. 
 
 Bible Society of France. 
 
 British and Foreign Bible Society auxiliaries. 
 
 Bible Society for Bible Woman. 
 
 Religious Tract Society of Paris. 
 
 Religious Book Society of Toulouse. 
 
 Society for History of French Protestantism. 
 
 Evangelical Society of Geneva. 
 
 Geneva Society to Help Scattered Protestants. 
 
 Evangelical Society of France. 
 
 Central Protestant Society for Evangelisation. 
 
 Preparatory Theological School at Batignolles, Paris. 
 
 Society of Missions to People not Christians. 
 
 Evangelical Society of Bearn and the Pyrenees. 
 
 Society of Evangelisation at Neuchatel. Bible Carriage. 
 
 Work of Interior Mission in various Towns. 
 
 General Interior Mission. (Seat at Crest.) 
 
 Interior Lutheran Mission. (Seat at Paris.) 
 
 Liberal Interior Mission. 
 
 The Mission McAll. 
 
 Mission at Marseilles attached to McAll Mission. 
 
 Protestant Committee at Lyons for Evangelisation. 
 
 Christian Union for Young Men. 
 
 Committee for the Encouragement of Studies at Montauban. 
 
 Committee to Encourage Studies at the Faculty of Paris. 
 
 Committee to Encourage Theological Studies. (North Section of Central 
 Society.) 
 
 Society at Marseilles to Encourage to the Holy Ministry. 
 
 Evangelists' School near Nice, called Sainte Philomene. 
 
4i 
 
 Evangelists’ School at Marseilles. 
 
 Preparatory School of Theology at Tournon. 
 
 Work of the Camp of Sathonay at Lyons. 
 
 Committee of Evangelisation of l’Ain. 
 
 Committee of Evangelisation for Schools and Dispersed Protestants at 
 Besan^on. 
 
 Commission of Evangelisation of Free Churches of France. 
 
 Society of Evangelisation of Gironde, Basse Brittany. 
 
 Work among Soldiers. 
 
 Miss de Broen’s Work at Belleville, Medical Mission, &c. 
 
 Work of Madame Dalencourt among Women. 
 
 Protestant Mission to the Convicts of New Caledonia. 
 
 French Wesleyan Missions. 
 
 INSTRUCTION. 
 
 Society to Encourage Primary Instruction among French Protestants (at 
 Normal Schools of Courbevoie and Boissy-Saint-Leger, Paris). 
 
 Interior Mission for Schools at Belleville. 
 
 Evangelistic Teaching at Saint-Marcel (for Boys, Girls and Governesses), 
 Paris. 
 
 Schools of Rue Saint-Maur, Faubourg Saint-Antoine, Work at Clichy, Rue 
 La Condamine, Paris. 
 
 Professional School for Typographical Composition for Young Protestant 
 Girls at Puteaux, (Seine). 
 
 Professional Schools for Sewing, Paris. 
 
 Industrial Schools destined to receive wicked or abandoned Children. 
 Institute of Glay (Doubs) for Teachers and Evangelists’ Catechising 
 Schools for Young Scattered Protestants at Tonneins (Lot-et-Garonne). 
 Maison or House-Antoine Court at Lille, for the Sons of Pastors. 
 
 Model Schools for Teachers at Mens at Dieu-le-Fit. 
 
 Normal School for Young Girls at Nimes. 
 
 Committees for Schools in different Towns. 
 
 Model School for Governesses at Montbeliard. 
 
 Model School for Teachers (Male) at Montbeliard. 
 
 WORKS OF CHARITY. 
 
 HOMES FOR ORPHANS, OR CHILDREN POOR AND ABANDONED. 
 
 GIRLS. 
 
 Paris.—Home for Young Girls of the Reformed Church ; 
 
 „ Orphanage at Batignolles ; 
 
42 
 
 Paris.— Orphanage at Plaisance ; 
 
 „ ,, at Montmartre; 
 
 „ „ School at Rue Piat, 21, Belleville ; 
 
 „ „ Rue des Billettes, 16; 
 
 „ „ Miss de Breen, Belleville ; 
 
 „ „ Mademoiselle Rocart, aux Ternes. 
 
 Crest (Drome). 
 
 Orthez (Basses-Pyrenees). 
 
 Marseilles. 
 
 Orleans. 
 
 Montauban. 
 
 Avallon (Yonne). 
 
 Nerac (Lot-et-Garonne). 
 
 Nimes.—Orphanage ; for Mothers’ House of Refuge. 
 Anduze (Gard). 
 
 Montbeliard. 
 
 Sedan. 
 
 Lyons.—Society for Orphans without a special Orphanage. 
 Laforce.—The Homes of John Bost. 
 
 BOYS. 
 
 Paris.—Agricultural School, Duplessis Mornay. 
 
 „ School and Orphanage, Rue Richard Lenoir, 171. 
 
 „ Orphanage, Avenue d’Eylau. 
 
 „ Home of Bon Secours or Help. 
 
 „ Home Lambrechts. 
 
 Nimes.—Orphanage of Coste ; Agricultural School to be opened. 
 Marseilles.—Home called Mary. 
 
 Foecy (Cher).—Agricultural School. 
 
 Saverdun (Ariege). 
 
 Castres (Tarn). 
 
 Leme (Aisne). 
 
 Vallon (Ardeche). 
 
 Montauban.—The House of Fathers. 
 
 Tonneins (Lot-et-Garonne).—Young Orphans. 
 
 Algiers.—Orphanage of Dely Ibrahim, 66 of both sexes. 
 
 Altogether these homes afford shelter for 1,500 to 1,600 individuals. 
 
43 — 
 
 HOUSES FOR HEALTH. — INFIRMARIES. — HOMES FOR 
 
 OLD MEN. 
 
 Paris.—Home, called Bon Secours, for Old Men. 
 
 „ Lambrechts, for Old Men. 
 
 „ Muette „ „ 
 
 „ Convalescent Home for Women. 
 
 „ Hospital Devillas. 
 
 „ Home at Nanterre, Poor Women and Little Girls. 
 
 „ Home of Health for Men, 7, Rue Borghese, Neuilly. 
 
 „ Swiss Home for both sexes. 
 
 „ Home for English Women. 
 
 „ Home, at 30, Rue Clavel, Belleville. 
 
 Orthez.—Home for Old Men, sick and infirm. 
 
 Marseilles.—Infirmary. 
 
 Nimes.—House for Health and Home for Nurses. 
 
 Port-Sainte-Foy.—Home for Old Protestant Men. 
 
 Montauban.—House of Health, called Vieilles. 
 
 Castres (Tarn).—Home for Old Men. 
 
 Saverdun (Ariege).—Home for Old Men. 
 
 Uzes (Gard).—House for Health. 
 
 Nice.—Evangelical House. 
 
 Alais (Gard).—House of Health. 
 
 Anduze (Gard).—Home for Old Men. 
 
 Mazeres (Ariege).—Home for Young Girls. 
 
 Bolbec (Seine-Inferieure).— Home for Old Men of both creeds, also 
 Hospital Touquet. 
 
 Lyons.—Home for Old Men at Caluire. 
 
 ,, Infirmary. 
 
 ,, Home for Outcasts at Oullins. 
 
 „ Home for Convalescents at Champagne. 
 
 „ Home for Convalescents and Incurables at Moulin-a-Vent. 
 
 La Rochelle.—Protestant Hospital. 
 
 Rouen.—Hospital Laumauve. 
 
 Besanqon.—Hospital. 
 
 Mazamet (Tarn).—Home for Old Men. 
 
 Havre.—Hospital. 
 
 Bordeaux.—Home for Health and Old Men. 
 
 Vallon (Ardeche).—Hospital Peschaire. 
 
 Nantes.—Home for Old Men. 
 
44 — 
 
 Annonay (Ardeche).—Infirmary. 
 
 Toulouse.—Asile Sanus. (Old Men.) 
 
 Montpellier.—Home for Old Men. 
 
 Vigan (Gard).—Legs Ricind for Old People of both sexes. 
 
 Mentone (Alpes-Maritimes).— Helvetia. Convalescent Home for Poor 
 Ladies. 
 
 SOCIETIES OF PATRONAGE. 
 
 Paris.—For Young Apprentices and Workmen, also a Society for Freed 
 Prisoners. 
 
 Sainte-Foy.— „ „ 
 
 Nimes.— „ „ 
 
 Lyons.— „ „ 
 
 Bolbec.— „ „ 
 
 Montbeliard, &c.— „ „ 
 
 VARIOUS WORKS. 
 
 Paris.—The Home of Deaconnesses, and various Societies for Servants, 
 for Marriages, for the Poor, &c. 
 
 Paris.—Baths at reduced prices; Society de la Ruche, to provide Clothing 
 for Poor Children, to obtain Work for Female Prisoners, for Educating 
 Evil-disposed Children. 
 
 Saint Hippolyte.—For the Deaf and Dumb. 
 
 Laforce.—Homes of John Bost. 
 
 Cette.—Sea Baths at reduced prices, for cases of need. 
 
 Gran du Roi.— „ „ „ „ 
 
 Montpellier.— „ „ „ „ 
 
 Beuzeval-sur-Mer.—Hotel at reduced prices. 
 
 Nimes.—Home of Pastor Kruger, Society for Female Apprentices, Ladies’ 
 Society to Visit Old Men, work for baby linen, &c. 
 
 Sainte-Foy.—Agricultural Colony. 
 
 Toulouse.—Society for Charity. 
 
 Montauban—Society Presbyteral of Charity. 
 
 Lille.—Annual fund for Old People. 
 
 Fontainebleau. — Charitable Institution for Poor Girls and to procure 
 places for them. 
 
— 45 — 
 
 Bordeaux.—Mothers’ Society mixed for Protestants and Catholics. 
 
 „ Mission for freed Slaves in Senegal. 
 
 „ Society for the Widows and Children of Pastors. 
 
 Montbeliard,—Society for Widows and Children of Pastors. 
 
 „ Society for Helping Retired Pastors. 
 
 There are other Societies for mutual help, for mothers’ meetings, sewing 
 meetings, work for missions, charity offices, sales for Christian work, and 
 other work spread over the Church. The expenses of most of these will 
 be found in the list that follows :— 
 
 There is a Synod Fund and Particular Synods of the Eglise Reformee. 
 Also a Retiring Pastors allowance. 
 
 The works spoken of previously cost annually to French Protestants 
 
 the following sums. 
 
 Religious publications.fr. 1,125,787 
 
 Instruction, chiefly for Schools. 226,147 
 
 Orphanages. 597,303 
 
 Works of charity.1,247,074 
 
 fr. 3,196,311 
 
 Annual expenses of other Churches for Schools, &c. 1,604,013 
 
 fr. 4,800,324 
 
 In case of any error or exageration, substract . . 100.324 
 
 Remains.fr. 4,700,000 
 
 In addition to all this, it would be necessary to take notice of casual gifts for 
 building and repairing churches, schools, and homes of various sorts, 
 outside charity for children and orphans, sick people, not to speak of 
 private donations. No doubt there would be found much now unknown 
 to add to the sum total. Finally, after summing up the facts preceding, 
 French Protestantism gives annually for worship and Christian work 
 which, at the lowest estimate, amounts to 4,700,000 francs. 
 
 If a separation is effected between the State and the Church, the money 
 for worship purposes would disappear. But this fund of 1,679,100 fr. is 
 not the only sum that would evidently disappear. By virtue of a new law 
 of the Municipal Council, the grants made from the common funds would 
 disappear in most of the communities. We may admit that by the separa¬ 
 tion it would be so everywhere. 
 
 In calculating the suppressions already made by the municipalities in the 
 churches of large cities or towns, if my figures are correct, although I 
 cannot procure official information, I do not think that altogether the 
 grants made from common municipal funds are more than 200,000 francs, 
 
 / 
 
4 6 — 
 
 if we count the 595 churches officially at 336 francs per head, and 
 deduct properly those who receive nothing. So we obtain the following 
 
 results :— 
 
 Worship Fund.Fr. 1,679,100 
 
 Local Communal Grants. 200,000 
 
 Fr. 1,879,100. 
 
 Not losing sight of what is given by the Ministry of Public Instruction 
 for the support of our theological halls, making an approximate total of 
 2,000,000 francs which the whole of the churches united to the State 
 receive from an official source, the sum which French Protestants would 
 have to make up to supply the void resulting from the separation would 
 make, according to the deductions above, about 42 per cent. 
 
 This proportion is somewhat small, because the entire gifts of French 
 Protestants include those of the independent churches of the State, which, 
 having nothing to lose by the separation and consequent suppression of 
 official funds, would have no new effort to make. 
 
 If, in place of considering French Protestantism as a whole, one only 
 reckoned the evangelical elements, the aspect of things would be changed. 
 
 It results that the evangelical party would only have to raise their gifts, 
 if I am not mistaken, by one-third , to cover the portion which reverts to 
 them from official funds. Once separated from the State, the churches 
 would find in their liberty of action motives for economy, a wiser 
 distribution of pastors, a more judicious employment of evangelists, and, 
 better still, internal peace. 
 
 The ecclesiastical struggles which would of necessity cease on assuming 
 our independence are at present burdensome from every point of view, 
 and they create situations not less so. 
 
 The causes for economy which I have just stated would not probably 
 be the only ones ; but as it is impossible to make a thoroughly practical 
 estimate, let us keep to the figure indicated, namely 2,000,000, and regard 
 it as the minimum. This would make 285 francs per head, in valuing the 
 Protestants at 700,000, if the figures of M. Prat in the Annuaire are 
 correct. 
 
 Would it be impossible to obtain this minimum of two millions ? I 
 doubt it not for a moment ; I do not even that it will be surpassed, which 
 is indispensable. . 
 
 At present our churches are in part supported by the State ; but when 
 the State pays, pockets are closed. It is a fact established by experience. 
 It is a responsibility placed on other shoulders, as sad in churches as in 
 other communities. 
 
47 — 
 
 In the second place, it is a well-known principle that the more one gives 
 the more one is disposed to give. There is then no proportion between what 
 is given and what could be given, still less a proportion between the 
 sacrifices of each one and his resources. Relatively speaking, it is rare to 
 find those who follow the counsel of a well-known pastor that “we must 
 look to what one keeps and not to what one gives.” Except in honorable, 
 and I believe numerous exceptions, our country districts scarcely apprehend 
 their duty in this respect; and if there are rural districts deprived of 
 resources, there are also others in a more fortunate condition, which ought 
 to contribute much more than they do to the common good. 
 
 Animated by a sentiment of their responsibility, and by the interest 
 which is attached to that which their wealth supports, a great number of 
 Protestants, at present entire strangers to church charges, would not 
 hesitate, if the church funds were suppressed by the State, to leave their 
 regrettable reserve. If then, in the present state of things, those who 
 give should feel it their duty to extend their gifts in anything like the 
 proportion indicated, their effort would be singularly lessened when the 
 non-givers at present should follow the line. Finally, without doubt, the 
 return to independence would awaken spiritual interest. It is a matter of 
 common experience that piety is the mother of sacrifice. 
 
 What is wanting is a true knowledge of the situation, the needs of our 
 churches, and the dangers present and in the future to be avoided. It is 
 important then, above all things, to enlighten the congregation and scatter 
 the truth ; the sentiment of duty will be awakened by the light. 
 
 The Free Church of Scotland, which depends on her own resources, 
 furnishes an encouraging example. By information from a member of that 
 church, in a position to know, the Free Church of Scotland has 315,000 
 members, forming nearly one-third of all her people, there being 945,000 
 adherents. 
 
 She had given for her worship in 1882, for her schools and missions, 
 14,500,000 francs, or ^580,000; works of charity not included. All the 
 churches, save some in the large cities, have a manse. A special fund, 
 called “ Sustentation,” sustains the pastors ; this fund has been raised in 
 1882 to 4,359,000 francs, or ^174,000. Each pastor receives 4,000 francs 
 or £160. That which remains of the fund is divided according to custom 
 between the pastors whose churches contribute most liberally in proportion 
 to their numbers. Six hundred and fifty pastors have received a grant of 
 575 francs, or a total of 373,750. Over and above this sum, most of the 
 pastors receive directly from their churches supplementary grants, which 
 vary from 250 to 2,500 francs, a sum which I cannot value in taking in all 
 the different works which do not appear in the funds of the “ Free 
 Church.” But I do not wish here to establish a comparison. It is not 
 
- 48 - 
 
 possible in present circumstances. It will become so the day that we, as 
 our brethren in Scotland, possess the liberty and the responsibilities which 
 are begotten there, and the energy she has developed. Many will think 
 me strong in faith as to liberty. I am not careful either to defend or 
 excuse myself, and for my church as well as for my country, I could wish 
 with all my heart it were more contagious. 
 
 But what the Free Church of Scotland does, the Free Churches of 
 France, and even some Reformed, now do also. It is not clearly seen that 
 to lean on the State induces moral paralysis. From the habit of leaning 
 on the State, more than on local circumstances, is due the complete absence 
 of proportion which is manifested in the sacrifices which the Churches 
 impose on themselves for their internal services, such as worship, schools, 
 homes, &c. In the Reformed Churches, official and independent, these 
 sacrifices, so far as I can form an idea, vary by 22 francs and more per 
 head to nearly zero. 
 
 The Church which furnishes me this figure of 22 francs per head would 
 double it, and even more, if it included that which is done for local and 
 general work of all sorts ; then we should have 44 francs per head. 
 
 This situation, evidently exceptional, in present circumstances, would 
 not, I need scarcely say, give an idea of what all our Churches would do. 
 With an equal proportion, we would arrive at 15,400,000 francs for the 
 interior treasury of the Churches, and a sum double for the total budget 
 of their annual expenses. Let us then consider this sum of 44 francs per 
 head as entirely exceptional and reduce it two-thirds. Still there would 
 remain 14 fr. 66 c. per head, which, multiplied by 700,000 Protestants, 
 give 10,262,000 francs. Now, let us remark that 14 fr. 66 c. represent 
 nearly the double of what Protestants give annually to-day (nearly 7 fr. 
 per head), the two-thirds of what such a Church does at this time for its 
 internal service ; the third more or less of general expenses (church, 
 schools, poor, and various works), and nearly the eighth of what the tax 
 demands from every Frenchman. Would this sum of 10 millions become 
 one day a normal sustenance for all French Protestantism ? It would be 
 rash to make such an affirmation. But I remember that God reigneth, 
 that His will is power, and that in 60 years the annual gifts of Protestants 
 in France for their churches and their works, will have passed from zero 
 TO FIVE MILLIONS, (i) 
 
 (1) This wonderful development is yet but “a lad with five loaves and two small fishes. What 
 are these among so many ? ” While this self-helpfulness is full of hope, it may well become an 
 argument for American Christians to aid in making the hope a realization. There is, with all 
 these cheering figures, only one nominal Protestant in France to each 50 of the population, and 
 while millions are waking to free inquiry, it is simply impossible for the French Protestant 
 Christians in themselves to meet the emergency in France! The work is beyond their power. 
 
 A. F. B. 
 
is 
 
 / 
 
r