Chapter 12.
The First National Synod.
IN 1725 Roger wrote to Court on a long cherished scheme, as to uniting more closely in fellowship and in discipline the Protestant churches of France. He suggested that the pastors of Languedoc should send a deputy to the approaching synod in Dauphine, with a written summary of all their regulations. It was expected that Durand would attend from Vivarais, and Roger’s hope was that from henceforth these three provinces, acting as one body, would better uphold each other. Court received this letter with much joy, for, seeing, as he did, the breakers ahead, he recognized the importance of strengthening the links which bound the people of God together, and the value of corporate action. His anxiety, too, as to his friend’s safety, was greatly relieved at the sight of his handwriting, knowing the imminent danger in which he stood.
On the 21St June was held in Dauphine the synod which was to attain this object. Durand represented the assemblies of Vivarais, and Rouviere came as deputy from Languedoc, bearing a document which contained the regulations adopted at a synod in that province on the 1St of May. Roger, as moderator, proposed the adoption of the articles of which the sister churches invited their acceptance, and suggested that they should affix their signatures, in order to establish with them a perfect union. He assured them that this deference to Languedoc did not admit any avowal of inferiority from Dauphine and Vivarais, nor did it imply that Languedoc, in submitting these rules for their acceptance, sought to claim dominion over them. Court was careful to allay any fears on this point. “We are not friends enough of the proud and blind Vatican, “he wrote, “to adopt its maxims, nor to imitate its conduct.”
After fervent prayer for the guidance of the Holy Spirit, each article was carefully discussed by the synod. The principal clauses were as follows: ―To mutually help each other in the supply of pastors, preachers, or necessary funds. A deputy to be appointed to plead the cause of the Church of the Desert in the courts of the Protestant powers―a gentleman of the name of Duplan having been proposed for this post. A systematic tax to be levied on the churches for the support of their ministers. Protestants who sought sanction to their marriages, or baptism for their children in the Romish Church, to be publicly rebuked and put out of communion, until they had shown themselves truly repentant. Any of the faithful, who, through their own imprudence, were arrested in either going to or coming from the assemblies, should be declared unworthy of succor. Those, on the contrary, who acted prudently, and still had fallen into the hands of the enemy, should be taken under the protection of the church, and should be supported, both themselves and their families, if in want.
The newly made alliance among the churches worked most amicably for some little while, until unpleasant rumors as to Duplan arose, who had been appointed by the synods to plead the cause of Protestantism at the courts of friendly potentates, and had taken up his residence in Geneva. So far as his mission was concerned, he had been successful in obtaining some help for his co-religionists; but reports were now circulated as to his manifesting anew that sympathy with the Inspired, which he had been known to hold in past times. The pastors, of all things, dreaded the revival of fanaticism, which had already cost them so dear, but Roger, firmly believing the rumor to be a calumny, warmly, in a letter to the churches, took up Duplan’s defense, seeing that if it were allowed to spread further it must compromise greatly the deputation.
This appeal had the desired result; but it was ultimately made evident that the reports as to Duplan were not without foundation, and serious remonstrances were addressed to him. Court, who had ever been, his true friend, wrote to him faithfully on the subject, but he took the kindly-meant letter amiss, and recriminated by accusing Court of wasting time with his wife and at the chase.
Somewhat in the spirit of the Apostle Paul, driven by the fault-finding Corinthians to boast of his labors, Court proceeded to give a recital calculated, indeed, to put to shame and silence his detractors, who perhaps knew but little what toils and perils, fatigue of body, soul and spirit were implied in the briefly-told tale of his journeyings and ministry among his widely scattered flock.
He concludes with the words, “In the space of thirty days I have presided over thirty-two assemblies; I have administered the sacraments at the peril of my life; I have traveled over one hundred miles of mountainous country; this is how I waste my time at the chase or with my dear Rachel”
The synod of June, 1725, was but the preliminary to a national synod, which was held in a solitary valley of Vivarais, in the month of May in the following year, and was considered by the Reformed as the greatest triumph they had yet achieved, none such having been held in France for nearly seventy years. That the pastors attached immense importance to it, is evident from the fact that for the first time they made a united effort to be all present, braving the many dangers of the way, and running the terrible risk of a surprise from the enemy, and of a capture en masse, that must have brought sudden destruction upon the work of the restoration of Protestantism, which this assembly was meant to culminate. Unlike those of past days, the present national synod could boast neither of large numbers nor of illustrious names, neither of eminent theologians nor of high-born nobles and courtiers. The pastors still numbered but three, uncultured men, though well proved in the service of Christ. Around them were grouped eight proposants and thirty-six elders. Roger, by common consent, as the eldest pastor of the desert, was called upon to preside; next to him came Antoine Court, who was considered the soul of the re-organization, of which Roger and Corteiz were the active agents. The latter has been well named the Farel of the eighteenth century, equaling him in intrepidity and courage, and in that burning eloquence which ever captivates the masses.
Before the dispersion of this synod, the pastors, with much joy, added one of their beloved colleagues to their little band. Roger had ever held Durand in warmest affection and admiration, and had for long regretted that he had not formally received the imposition of hands, a regret echoed by the Vivarais Reformed, among whom he had faithfully toiled from boyhood.
His ordination had, however, been deferred to the present occasion. It took place on the evening of the 17th of May, as the closing scene of the first national synod, in the presence of a great concourse of people, who flocked from many miles around to witness so unusual an event, and one of such peculiar interest to the Protestants of Vivarais. From a roughly constructed wooden pulpit, Roger addressed the throng; in stirring accents, he set forth the privileges as well as the danger of bearing the Cross of Christ, appealing especially to his young friend as to the necessity of a close walk with God, if he would be faithful to the solemn charge he was about to undertake.
After the preaching, Durand, on his knees before God, solemnly vowed to teach only what was contained in the Holy Scriptures, to exhort the people to obedience to God and to submission to the king and to those in authority.
The Protestants dispersed at the close of this conference with hearts full of praise to God, that the church of the reformed faith was again established in their land. They were in no small degree elated, for in this, the first national synod, they recognized that they had regained their lost position in France, and had triumphed over the enemy, in spite of all the efforts put forth for their destruction. Their constancy and steadfast faith seemed now recompensed.
The goal that Roger and Court had set before themselves for long years, and in persistent courage had sought to attain, was gained, and the dream of their youthful days realized; the Protestant Church of France, though still in its infancy, was now an accomplished fact.