No More Learning

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? 36 MISSION WORK AMONG THE POLES
case of sacrilege. Dorothy Lazecka, a poor
girl, was absurdly accused of obtaining the
host at communion, and afterwards selling it
to Jews who pierced it with needles, and ob-
tained some blood from it. The Jews and
this woman were condemned to be burned alive,
the King's exequatur was forged, and this
sentence was executed before his messenger
could prevent it. All Poland was filled with
horror; and Lippomani left the country fol-
lowed by national execrations.
The triumph of the Eeformation seemed
certain; but though it advanced rapidly for
fifty years, it declined as rapidly in the next
half century. Religion has its book of lamen-
tations. The tolerant and accomplished Sigis-
mund Augustus showed a fatal irresolution
wThen he vacillated between the counsels of
Calvin and the threats of the Pope. For two
hundred years the Jagellon dynasty had
guided the affairs of the kingdom. This mon-
arch was the seventh and last of his line. In
two centuries more, under Swedish and Saxon
dynasties, "after a career of degeneracy al-
most unexampled in the history of the
world,"1 Poland disappeared from the map of
Europe. The free election of its kings meant
1 Westminster Review, 63.
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? MISSION WORK AMONG THE POLES
37
the offer of its crown in the markets of
Europe; and it was generally obtained by a
foreigner.
How are the mighty fallen! And why
Poland? The invasions of Turks, Tartars, and
Swedes, the growth and greed of Austria,
Prussia, and Russia, and the resentment of the
two last-named powers for the parsecution of
Lutherans or Greek Orthodox, have been men-
tioned as external causes; and for internal
ones, the lack of a middle class and of sym-
pathy between nobles and peasantry, the lack
of a national spirit and of centralized power
like that which developed itself in other Euro-
pean nations. Yet Isaiah suggests the real
reason for the decline of this kingdom, whose
history illustrates his prophecy: "The nation
and kingdom that will not serve thee shall
perish. " It is aptly remarked, that " Prussia
was as flat and incomparably more sterile than
Poland, and equally exposed to the ambition
of its neighbors; but it steadily increased in
territory and population. " 1 The gospel, the
strongest bond between noble and peasant, the
power which enlightens and uplifts any peas-
antry, was stolen from this kingdom by the
Jesuits. Calvin's words to the King seem
1 Blackwood, 30: 231.
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? 38
MISSION WORK AMONG THE POLES
prophetic: "If the opportunity offered by
God is neglected, you may afterwards have to
stand before a door that is closed. "
Poland may well rue the day when Cardinal
Hosius, despairing of other means for hinder-
ing the gospel, in 1564 sought the aid of the
Jesuits. They are the most learned order in
the Church of Eome, and have been a curse to
mankind wherever they have gone. "Beware
of false prophets, which come to you in sheep's
clothing, but inwardly they are ravening
wolves. " The questions at stake between
Jesuits and Reformers may seem too compli-
cated for solution by ordinary readers. Yet a
wayfaring man though a fool can apply the
wise maxim of Christ, " By their fruits shall
ye know them. " The Rev. Dr. Dalton of St.
Petersburg said, in 1884, to the Presbyterian
Council at Belfast: "It is my deepest convic-
tion, as the result of long years of study, that
Poland has been strangled by the Romish
Church. Had that noble people remained
true to the leading of John a Lasco, then to
the present day had those melancholy words
'Finis Polonies'' remained unspoken. If
anyone wishes to understand what the auda-
cious man of Rome, with his bodyguard of
Jesuits, can make out of a noble country, let
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? MISSION WORK AMONG THE POLES 39
him study the history of Poland to the present
day--the history of a people that, as few oth-
ers, offered in its worldly circumstances so
many favorable points to a Presbyterian de-
velopment. "
It is true, indeed, that some of the professed
Protestants of Poland must bear their burden
of censure. Professed Protestants in the
United States have sometimes thought more
of their personal ambitions than of their reli-
gion. Those who love religious liberty may
learn from Polish annals not to trust in such
leaders. Some Polish churches were com-
posed almost entirely of nobles who neglected
the evangelization of their peasantry. Lack
of missionary zeal is always a sin, and in this
case was a disastrous mistake; according to
Krasinski, it was the principal cause for the
decline of Protestantism in his country. In
1718 Little Poland had only eight Reformed
churches, whereas in the sixteenth century it
had a hundred and twentjr. The Princes
Radziwill were instrumental in the conversion
of thousands of their peasantry in Samogitia,
whose descendants preserved their religion for
generations, and contrasted favorably in their
morals and prosperity with their Catholic
neighbors. Had all Polish nobles imitated
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MISSION WORK AMONG THE POLES
this example, the nation might have been
transformed and saved. The organization of
the Protestants was not complete. A per-
manent committee should have been main-
tained in the capital to watch over their in-
terests which were exposed to persistent
Romish persecution. The three political divi-
sions of the country, Grand and Little
Poland and Lithuania, were independent in
their ecclesiastical establishments--meeting in
general synods, it is true, in times of emer-
gency. The harmony sought by the Synod of
Sendomir did not continue; and instances of
Lutheran ill will toward the Bohemian and
Reformed churches mar the pages of Polish
history. The compact phalanx of the Jesuits
was always ready to profit by such dissen-
sions.
The Protestant ranks were weakened by the
lapse of some into Socinianism. Faustus
Socinus, an Italian who was connected by
marriage with the first families of Poland, de-
veloped the Unitarian opinions of his day into
a system. The number of his adherents in-
creased until they could hold synods where
eminent men were present. Calvin's sagacity
detected the insincerity of Blandrata, an Ital-
ian Unitarian, and his warnings were read at
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? MISSION WORK AMONG THE POLES 41
the Synod of Cracow. Rakow was the Rome
of Socinianism, its fountain head for Europe, the
"Sarmatian Athens," whose school once had
a thousand pupils, and whose printing press
published not only Socinian but literary
and scientific works as well. There could be
no union between Protestants and Socinians,
then or since. Through Jesuit influence,
Socinians were persecuted and in 1658 ex-
pelled from Poland. Though zealous, their
converts were never numerous and were
chiefly from the upper classes of society.
They created dissensions in some Reformed
churches, and kept many in the Church of
Rome who inclined toward Protestantism.
Many such became indifferent to the Scrip-
tures, and adopted the easy, deceitful Romish
tenet, that the study of the Bible should not
be permitted to all. Unitarianism paralyzed
some Presbyterian churches of Ireland at a
more recent period, but in that land of Protes-
tant liberty, the breach was repaired. It was
a misfortune of Polish Protestants that every
error of doctrine, organization, or policy, was
sadly avenged by the Jesuits.
Catharine de' Medici had a son who was
Charles the Ninth of France. Coligni sug-
gested to her the advantage of securing the
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? 42 MISSION WORK AMONG THE POLES
throne of Poland for his brother, Henry of
Valois, Duke of Anjou, and Catharine eagerly
accepted the suggestion. Such a combination
of kingdoms might have changed the face
of Europe. Polish Protestants cooperated
with Coligni and their brethren in France;
Polish Catholics had no objection to Henry,
as a Catholic prince who fought Protestants
at the battle of Jarnac. The French ambas-
sador to Poland, Montluc, was a Roman Cath-
olic bishop in name only, as he had adopted
the Reformed opinions.
While Montluc was on his way to Poland,
he learned of the massacre of St. Bartholomew
and martyrdom of Coligni. This was not
only a crime but a blunder. Catharine saw
the necessity of pursuing Coligni's policy; and
Montluc received orders to continue his jour-
ney. Moreover, his instructions, written by
Coligni, remained unaltered; a striking trib-
ute to his statesmanship. The Polish Prot-
estants first exacted from the French ambas-
sadors a promise of amnesty and religious
liberty for their brethren in France, after
which they agreed to the election of Henry.
An embassy of noblemen was sent to France
to announce the election of Henry and to take
his oath to uphold religious liberty; and they
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? MISSION WORK AMONG THE POLES 43
made a great impression in Paris by their
learning and accomplishments. In his royal
progress to Poland, Henry was feasted at
Heidelberg, where he was seated opposite a
large picture which delineated the horrors of
St. Bartholomew; and his attendants were
Huguenot refugees. In the ceremony of cor-
onation, Firley, the Protestant Prime Minister
of Poland, observed that the oath taken by
Henry at Paris was omitted. He boldly
seized the crown and told him that he could
not be king unless he took this oath. "Si non
jurabis, non regnabis. " Dembinski, Grand
Chancellor of Poland, also a Protestant, stood
by him, and presented the scroll containing the
oath ; and through their firmness the King was
compelled to repeat it. In four months, when
he heard that his brother Charles the Ninth
had died, he fled secretly to France--a ludi-
crous procedure as some describe it, and a
good riddance for the nation that he had
scandalized by his dissipation.
Cardinal Hosius sent congratulations to
Cardinal Guise for the murder of Coligni,
which news "had filled him with incredible
joy and comfort. " He "thanked the Almighty
for the great boon conferred on France by the
slaughter of St. Bartholomew, imploring that
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? 44 MISSION WORK AMONG THE POLES
he might show equal mercy to Poland. " The
Protestant leaders had been alarmed by the
treacherous counsels of Hosius, who advised
Henry to break his oath to protect Protes-
tants; and they now endeavored to elect a
Protestant king. Stephen Bathori, the able
Duke of Transylvania, seemed to be such a
man; but after his election, to their dismay,
they saw him kneeling at the mass. He had
yielded to Romish arguments,--that none but a
Romanist could be sustained on the throne of
Poland, and that the Princess Anna, to whom
he was betrothed, a sister of Sigismund Au-
gustus, was a bigoted Romanist who would
not accept a Protestant husband. Although
he promised liberty to the Protestants, bis
election was the turning point of their cause.
His reign of ten years gave glory to Poland;
and also began its ruin through the sway of
the Jesuits.
By the favor of Stephen Bathori, the schools
and colleges of the Jesuits spread over the
country. At Polotzk, and even in the Lu-
theran province of Livonia, at Dorpat and
Riga, he founded their colleges ; and in Riga he
ordered a church to be taken from the Luther-
ans and given to the Jesuits. In Vilna, he
established the chief Jesuit university, though
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? MISSION WORK AMONG THE POLES 45
this was the center of a large Protestant popu-
lation and of the Greek Orthodox. Prince
Radziwill, Palatine of Yilna, refused to affix
the seal of the State to the charter of this
university, and the Diet of 1585 attacked the
King's arbitrary act as unconstitutional; but
in the end the monarch prevailed. Jesuit
influence arrested Bathori's victorious career.
The Czar Ivan Vassilowich deluded the Jesuit
Possevinus, who believed that he could induce
the Church of Moscow to submit to Pome;
and he accordingly persuaded Bathori to
change his foreign policy and conclude peace
with Muscovy.
After the death of Stephen Bathori there
was another interregnum, followed by the
election of Sigismund Vaza, the son of King
John of Sweden, and Catharine Jagellon,
sister of Sigismund Augustus. Although his
father was a Lutheran, he had him taught
the Polish language and trained in the Poman
Catholic faith, with reference to such a ca-
reer; while his mother was entirely under
Jesuit influence. The long reign of this fa-
natical king, known as Sigismund the Third,
for forty-five years (1587-1032) led to the ruin
of Protestantism and of Poland. The kings of
Poland, though their authority was limited, had
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MISSION WORK AMONG THE POLES
the power to distribute domains called staros-
ties among the nobles, who held them for life;
and these were bestowed by this king upon
converts to Rome. This proselyting policy
had its effect upon ambitious men. At the be-
ginning of his reign, the senate had only a
minority of Catholics; at its close, it had but
two Protestants. He gloried in the nickname
of King of the Jesuits, and was a tool in their
hands. Their riches increased so rapidly that
in 1627 their annual income was four hundred
thousand dollars, a large sum at that period.
They had fifty schools, in which the majority
of the children of the nobles were taught, and
thus they practically superintended national
education. Protestant schools, though superior
in their methods, could not compete with the
great endowments of the Jesuits. They were
changed into Romish schools, were abandoned
entirely, or had a lingering existence, as many
of their noble patrons apostatized to Rome.
Broscius, a zealous Romanist, described the sys-
tem of teaching in Jesuit schools: "The Jesu-
its teach children the grammar of Alvar,1 which
is very difficult to understand, and much time
is spent at it. This they do, that by keeping
children a long time in school tliev may be-
1A Spanish Jesuit who published a Latin grammar.
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? MISSION WORK AMONG THE POLES 47
come well acquainted with their minds. They
want to keep boys at school till the age of
manhood, that they may engage for their order
those who show much talent or expect large
inheritances. But when an individual possesses
no talents, nor has expectations, they will not
retain him. And what can he do? Knowing
nothing, and being unfit for any useful occu-
pation, he must request the fathers to take
care of him, who will provide him with an in-
ferior office in the household of some benefac-
tor of theirs, that they may make use of him
afterwards as a tool for their purposes. " Litera-
ture rapidly declined under this withering in-
fluence; and scarcely any work of merit was
produced from that time until the latter part
of the eighteenth century, when the Jesuits
lost their power. The language was corrupted
by a mixture of Latin and barbaric phrases
called Macaronic--a badge of this shameful
servitude.
Contrary to the decree which pro-
claimed the liberty of the press, the Jesuits
introduced their censorship. Many Protestant
printing presses went the way of their schools,
into oblivion, or into Romanist hands. The
Jesuits systematically destroyed all records
and memorials of Protestantism, so that the
materials for a history of the Polish Reforma-
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? 48 MISSION WORK AMONG THE POLES
tion have become rare or difficult of access;
which accounts for the fact that it has been
obscured and undervalued.
Krasinski regards the overthrow of Protes-
tantism in Poland as unparalleled in the re-
ligious world. It was not suppressed by legal
authority as in Italy or Spain, but "by an
unprincipled faction, acting in opposition to
the laws of the country, and is the more
remarkable, as the free institutions of Poland
which facilitated the progress of the Eefor-
mation were afterwards rendered subservient
to the persecution of its disciples. " "The
most invariable and successful policy of the
Jesuits in Poland was to agitate the lower
classes, and to insure, by intrigues with the
higher ranks of society, impunity to the ex-
cesses which an infuriated mob committed at
their instigation. "
The preaching of Cardinal Hosius, that no
faith should be kept with heretics, brought its
fruitage when the Reformed church of Cra-
cow was pillaged by a mob, in 1574; and
other outrages occurred there in later 3Tears.
Such attempts were repeated at Vilna, but
restrained by Stephen Bathori. Another riot
occurred in 1591, when the Protestant church
at Cracow was burned. The Jesuit Skargaj
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? MISSION WORK AMONG THE POLES 49
claiming divine inspiration, highly praised the
destruction of this church. The congregation
dared not rebuild it, but transferred their place
of worship to the neighboring village of
Alexandrowice. Sigismund the Third left
unpunished the rioters who in 1593 plundered
the house of John Kolay, one of the principal
citizens of Cfacow, and a member of this con-
gregation. In 1613 another mob attacked
Protestants in Alexandrowice ; and they again
removed their place of worship to a more dis-
tant village. In 1626, materials for their new
building in this village were destroyed by a
mob. In 1605, and in subsequent years, the
Protestant churches of Posnania were sim-
ilarly destroyed through Jesuit instigations.
A young Italian minister at Vilna suffered
martyrdom for his faith ; and like persecutions
occurred at Lublin. Here the wife of William
Tuck, a Scottish merchant, while he was
absent on a journey, was fettered and im-
prisoned for her faith, wrhich she would not
recant, in spite of threats and visits of the
Jesuits. When asked whether she were a
Catholic, and attended the confessional, she
replied, "No; I am evangelical and confess my
sins to God. " She was the mother of five
children, the youngest of whom was but an
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? 50 MISSION WORK AMONG THE POLES
infant, but intercessions in her behalf were in
vain.
Through the growing power of the Jesuits,
such excesses could not be prevented by
Vladislav the Fourth, son and successor of
Sigismund the Third. His tolerance was
shown by his acceptance of Christopher
Radziwill's dedication of the Bible, already
mentioned. With conciliatory designs, he
summoned a conference of Protestants and
Romanists at Thorn in 1645, the Colloquium
Caritativum, as it was called. This held
thirty-six meetings, and led only to increased
bitterness and controversial publications.
Vladislav was succeeded by his brother,
John Casimir, who was a Jesuit and a cardi-
nal. His reign continued the work of destruc-
tion begun by his father, Sigismund. Protes-
tantism was crushed and ceased to be a power
in the nation. Subsequent kings, including
Sobieski and the Saxon dynasty that followed
him, were unable or unwilling to punish re-
ligious persecutions. In 1724, Eosner the
burgomaster of Thorn and several leading
Protestants were executed, upon the false
charge of having fomented a riot--atrocities
which sent a thrill of horror throughout Europe.
Protests came from the English Minister at the
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? MISSION WORK AMONG THE POLES 51
Polish court, from Prussia, Denmark, Sweden,
Holland, and even from the Czar of Russia,
who threatened war; but all this only made
matters worse for the Protestants.
But the misfortunes of Poland accompanied
the persecution of evangelical believers. Civil
, war broke out during the reign of Sigismund
the Third. The Muscovites sought an alliance
with Poland and elected his son "Vladislav
their czar; but Sigismund sought this crown
for himself. As the Muscovites saw his zeal
for Pome they changed their policy and op-
posed a Polish alliance. Tolerance brought
foreigners to Poland; intolerance made them
emigrate elsewhere. The borders were dev-
astated by Turks and Tartars. Stephen Ba-
thori had given military organization to the
Cossacks of the Ukraine, who fought loyally
for Poland against Turks, Tartars, and even
their brethren the Muscovites. When perse-
cution attacked them, when the last Greek
church of Lublin was taken from them, Li-
tynski, one of their nobles, said, "God, who
i surely punishes every wickedness, will raise a
nation which will take for one a hundred
churches. " The revolt of the Cossacks as
John Casimir came to the throne shook the
kingdom of Poland to its foundations. A
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? 52 MISSION WORK AMONG THE POLES
king of Sweden invaded Poland and occupied
the greater part of its territory for a time. It
was natural, though unfortunate, for the Prot-
estants of Poland to look to Sweden for aid,
to Gustavus Adolphus, and Charles the Twelfth.
This exposed them to the charge of being un-
patriotic, though they furnished some of Po-
land's bravest soldiers, for instance, Christopher
Eadziwill who defended Livonia against the
Swedes. King Sigismund hated him because
he was a Protestant, and allowed his royal
flatterers to call that conflict the " Radziwill-
ian War. " He would not assist Eadziwill.
In the end, Livonia was lost to his kingdom.
The fame of Poland's warriors resounded
through Europe in the seventeenth century,
but they could not prevent her fall.
The Elector of Saxony, under the name of
Augustus the Second, succeeded John Sobieski
as King of Poland in 1696. He was expelled
from the country by Charles the Twelfth of
Sweden; but after the battle of Pultava was
restored by the aid of Peter the Great.
Hitherto, the persecutions of Protestants were
conducted in defiance of constitutional law,
but under his reign the laws themselves were
changed by a remarkable treaty w^hieh re-
stricted religious liberty.
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? MISSION WORK AMONG THE POLES 53
In order to maintain, his authority against
invaders and insurgents, Augustus kept a body
of Saxon troops in Poland, who committed ex-
cesses as if they were in an enemy's country.
The Poles were soon at war with these troops,
until Peter the Great intervened and drew up
the Treaty of Warsaw between the King and
the nation in 1716. Szaniawski, afterwards
Bishop of Cracow, who owed his elevation to
the Czar Peter, inserted a paragraph which
was a triumph for Rome: "As it is not al-
lowed to the dissident in the Christian religion
to have any churches with a free religious
service in them, except such as were built be-
fore the enactment of the laws of 1632, 1648,
1668, 1671:, and as it is permitted only to those
dissidents who inhabit the towns and other
places of the kingdom of Poland and the
grand duchy of Lithuania to have in their
dwellings private service, nevertheless with-
out singing and sermons, therefore it is en-
acted by the authority of the present treaty,
that all Protestant churches which may be
found to have been built in contravention to
the above-mentioned laws, may be destroyed;
and those who entertain such different opinions
about religion shall not have any meetings or
assemblies, either in public or private, for the
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? 54 MISSION WORK AMONG THE POLES
sake of preaching or singing. " But this same
treaty was the death warrant of Polish inde-
pendence ; for Szaniawski put in another clause
which reduced the army of Poland from eighty
thousand to eighteen thousand, a number in-
sufficient to guard the long line of exposed
frontiers.
The historian Lelewel says: "From the be-
ginning of the reign of John Casimir and the
wars of the Cossacks to the end of the Swedish
wars and the Dumb Diet, i. e. , from 1648 to
1717, different kinds of disasters desolated the
Polish soil and nation. These calamities
caused the decline of Poland, the limits of
which were narrowed by the loss of many
provinces, whilst its population was diminished
by the emigration of the Cossacks, the Socin-
ians, and a great number of Protestants, as well
as by the exclusion from the rights of citizens of
the remaining dissidents. The nation was
rendered weak by general impoverishment
and distress ; by the system of education which
was either in the hands of the Jesuits or en-
tirely neglected; finally by the exhaustion
consequent on the convulsive struggles that
had agitated the country during seventy
years. "
Under Augustus the Third the dissidents
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? MISSION WORK AMONG THE POLES
55
suffered, as is shown by their petition to
Stanislaus Poniatowski at the Diet of 1766, in
which they say: "Our churches have been
partly taken from us under different pretenses,
and partly are falling into ruins, as the repair-
ing of them is prohibited. Our youth is
obliged to grow up in ignorance, and without
the knowledge of God. The burying of our
dead, even at night time, is exposed to great
danger; and we are obliged in order to bap-
tize children to convey them out of the coun-
try. "
But the end was at hand. Reforms proposed
by Polish patriots, which received the plau-
dits of English statesmen, came too late to save
the unhappy kingdom. Three successive par-
titions in a little more than twenty years di-
vided Poland between Russia, Prussia, and
Austria, and it vanished from the map of Eu-
rope. Bloody insurrections have failed to
break the Russian yoke, which is the heavier
for the presence and license of an army of
three hundred thousand Russian soldiers.
Krasinski gives a description of the Lithuan-
ian guards, almost exclusively officered by
Protestant nobles of that province, and the
fifth regiment of infantry which contained
many of them. They fought the forces of
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? 56 MISSION WORK AMONG THE POLES
Suwaroff, JSTov. 5th, 1794, "the most fatal day
of Poland's annals. The commander of the
last-named regiment, Count Paul Grabowski,
belonging to a distinguished Protestant family,
a young man of great merit, was then laid up
with illness. He dragged himself, however,
from his sick bed in order not to miss the post
of honor on the night when the attack was ex-
pected. He found a glorious death at the head
of his regiment, which, with the Lithuanian
guards, was lost to a man; not a single
man escaped, not a single man surrendered.
This fatal day threw into mourning almost
all the noble Protestant families of Lithu-
ania. " Our author frankly confesses mis-
takes of Polish Protestants; and he pathet-
ically closes his book by showing the " expia-
tory sacrifice which they made of themselves
on the funeral pile of their country. "
Yet after centuries of persecution, Polish
Protestants survive, as we learn from a letter
dated Warsaw, May 9-21, 1884, sent to the
Belfast Presbyterian council, by the Evan-
gelical Reformed Consistory in the kingdom of
Poland:--
"Perhaps it is not known to all the mem-
bers of your venerable Assembly, that there
exists in the Kingdom of Poland, an Evangel-
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? MISSION WORK AMONG THE POLES 51
ical Eeformed Church, with a Synodical Pres-
byterian form of government, which conducts
its affairs according to Church order. Al-
though the spirit of the Reformation has been
partly trodden down and partly chilled, yet
ten Evangelical Reformed Congregations form
themselves into a union whose affairs are
managed by an annual Sjmod, not ignoring a
Presbytery in every congregation; a moder-
ator of Synod (the Consistory) carries out the
findings of the same, and is, besides, an author-
ity mediating between the Church and the
State, the free exercise of all the rights of the
Church not being interfered with. The num-
ber of souls under pastoral care is six thousand,
besides those who are living in the Dispersion.
"We have only four pastors at present in settled
charges. In a material point of view, there is
much to be wished for, except in the case of
the congregation in Warsaw, which in the
year 1880 celebrated joyfully the acquisition
of a beautiful house of worship. The harvest
is great; we request that you embrace us in
your intercessory prayer, that the Lord of the
harvest will send forth laborers into his har-
vest. "
The report of the London Presbyterian
Council, 1889, gives a description of the Re-
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? 58 MISSION WORK AMONG THE POLES
formed churches in Russia, which it classifies
in three groups, those in "Poland, Lithuania,
and the rest of the Empire. 1. The Reformed
in what was formerly the Kingdom of Poland
--partly the remains of the once nourishing
Presbyterian Church of Little Poland, formed
into a Synod by John a Lasco, number at pres-
ent six thousand five hundred or seven thou-
sand souls. There are nine congregations,
with a Consistory in Warsaw. The oldest of
these congregations, that of Sereje, was founded
in 1584; that of Warsaw, 1776; that of Zelow,
1802, which, with nearly two thousand four
hundred members, is a purety Bohemian con-
gregation, descendants of the old Bohemian
Presbyterians. 2. The Reformed congrega-
tions in Lithuania are firmly bound together
in a true Presbyterian organization, which
includes thirteen or fourteen congregations,
embracing about eleven thousand one hundred
and twenty-five souls. Some congregations are
nearly extinct; some could not exist but for
old foundations which are to be traced to the
pious and powerful Prince Radziwill, the
friend of Calvin, and which afford material,
though at present wretched, means of sup-
port. 3. The Reformed in Russia Proper, form
two widely separated bodies, which because of
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? MISSION WORK AMONG THE POLES 59
the vast distance separating them have scarcely
any mutual sympathy. "
The doctrines of the Reformation must be
preached from evangelical pulpits, or instead
of a standing we shall have a falling church.
The history of the Reformation illustrates
these doctrines. Scripture teaches us a va-
riety of uses for history. For instance: In
intercession, "Yet they are thy people and
thine inheritance, which thou broughtest out
by thy mighty power and by thy stretched
out arm. " In entreaty: "Awake, awake, put
on strength, O arm of the Lord; awake, as in
the ancient days, in the generations of old. .
Art thou not it that hath made the sea a way
for the ransomed to pass over? " In expostu-
lation: "O my people, wherein have I wearied
thee? For I brought thee up out of the land
of Egypt, . . . and I sent before thee
Moses, Aaron, and Miriam. " In praise: "O
give thanks . . . to him which led his
people through the wilderness: for his mercy
endureth forever. " In promise: "According
to the word that I covenanted with you when
ye came out of Egypt, so my spirit remaineth
among you: fear ye not.