No More Learning

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? 26 MISSION WORK AMONG THE POLES
Sendomir, April 14th, 1570. The Reformed
orthodox churches of Poland have resolved
from love of peace and concord to convoke a
synod, and to bear witness to a complete
unanimity among themselves. We have there-
fore held a friendly and Christian conference,
and agreed with united hearts as to the follow-
ing points :" here follow statements concern-
ing the doctrines of God, the Holy Trinity,
the Incarnation of the Son of God, justification,
and other fundamental articles; also more de-
tails concerning the Lord's Supper, with a long
extract from the Saxon Confession which
Melancthon prepared in 1551 for the Council
of Trent. They add their pledges: "We will
at the same time abolish and bury in eternal
oblivion all the contentions, troubles, and dis-
sensions, which have hitherto impeded the
progress of the gospel, not without great
offense to many pious souls, and which have
afforded to our enemies opportunities for ca-
lumniating us, and for attacking our true Chris-
tian religion; but on the contrary, we will
oblige ourselves to maintain peace and tran-
quillity, to live in mutual love, and conjointly
promote, in accordance with this our brotherly
union, the edification of the Church,--main-
taining, however, the order of discipline as
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? MISSION WORK AMONG THE POLES 27
well as the rites of every church, as the pres-
ent union leaves free to every church its rites
and ceremonies; because it is of little im-
portance what rites are observed, provided the
doctrine itself, and the foundation of our faith
and salvation, remain pure and unadulterated.
After having mutually given each other our
hands, we have made a sacred promise faith-
fully to maintain peace and faith, and to pro-
mote it every day more and more for the edi-
fication of the kingdom of God, and carefully
to avoid all occasions of dissension. Finally,
we do oblige ourselves not to seek our own in-
terest, but, as it becomes the true servants of
God, to seek only the glory of our Saviour
Jesus Christ, and to spread the truth of his
gospel by words and deeds. And that it may
last forever prosperously, firm, and without
infraction, we ardently pray to God the Father,
who is the Author and abundant Source of all
comfort and peace, who has snatched us and
our churches from the dense darkness of popery,
and gifted them with the light of his pure
word and holy truth, that he should bless this
our holy peace, concord, union and covenant, to
the glory of his name and edification of his
Church. Amen. "
"A few weeks afterwards," says Schaff, "a
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MISSION WORK AMONG THE POLES
synodical meeting was held at Posen in the
same spirit of union, and twenty brief articles
were adopted for the purpose of confirming
and preserving the Consensus. When the peo-
ple who stood outside of the house where the
meeting was held, heard the happy conclusion,
they joined in the singing of the Te Deum,
with tears of joy and gratitude to God. The
Consensus was again confirmed by the general
synods at Cracow, 1573; Petricow, 1578; Vlad-
islav, 1583; and Thorn, 1595. This last was
the largest synod ever held in Poland. "
In Poland, as elsewhere, literature and edu-
cation were fostered by the gospel. The first
national poet, Rey, was a Protestant; and so
was Bielski, the first historian who used the
vernacular tongue. In half a century Poland
was placed on a par with the most enlightened
nations of Europe. Protestants gave the Bible
to this nation, as they have done to all the
modern world. Christopher Radziwill, a de-
scendant of the nobleman who published the
first Protestant Bible in Poland, dedicated
another edition of it to his sovereign, Vladi-
slav the Fourth, with these words:--
"Sire,--As this book of Holy Scripture
which was published sixty-nine years ago
(1563) adorned with the name of your royal
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? MISSION WORK AMONG THE POLES 29
Majesty's predecessor, King Sigismund Augus-
tus, of immortal memory, was printed a second
time during the election of your royal Majesty,
it seemed to be just that it should be also now
presented in this new garment, to the world,
under the royal name. For as our Protestant
ancestors were inspired with such veneration
for King Sigismund Augustus of sacred mem-
ory, that they presented in homage to his
earthly throne that which they taught and be-
lieved concerning the majesty of Heaven, thus
also we, having elected by our free votes your
royal Majesty for our lord and master, thought
it our duty to offer a similar expression of our
affection toward your royal Majesty, as the
successor not only of the crown, but also of
the virtues, of Sigismund Augustus, and par-
ticularly of his attachment to our nation and
its liberties. And, as our ancestors were not
ashamed to stand up with this book before the
monarchs and potentates of this world, it be-
hooves us also to declare that not only are we
not ashamed of this reprint of the Bible, but
that we are ready to appear before the
anointed of the Lord and render an account of
our faith, not from any human doctrines and
traditions, but from the Scriptures, inspired by
the Holy Ghost. And as my ancestor Radzi-
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MISSION WORK AMONG THE TOLES
will, in his dedication of the Bible to King
Sigismund Augustus, took God for witness,
that he could not give any stronger expression
of respect to his master, and sincerely wished,
on the same occasion, to the King every kind
of eternal and temporal happiness, thus I,
having received this Bible from our pious
teachers, who have carefully superintended
this edition, take God, the Searcher of hearts,
for witness, that it is not for vain ceremony's
sake, but as a sign of my true allegiance and
devotion that I offer this present, which I con-
sider the most precious thing in the world, and
which I value above my fortune, yea, and my
life ! --doing it in my own name as well as in
that of all the Protestant congregations of
Poland and Lithuania, with whom we shall all
ever pray for a long and happy reign to your
Majesty.
"Although I do not admit that anyone
having a true Polish heart would be so forget-
ful of the country's laws and the times in
which we live, as to venture on calumniating
to your royal Majesty this our sincere present,
as well as our Protestant religion, because
there are neither controversies nor allusions in
it which can give offense to anyone, yet if
some foreigner should act in such a manner,
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let your royal Majesty remember that when
the King of kings shall call before his throne
all the monarchs of the world, they will have
to render an account of their worship to God
and of the people intrusted to them according
to this statute and not according to any other;
and that nobody will be sheltered there by the
advice of others, but will be obliged to answer
for himself. "
The press was a formidable weapon by which
the Reformation assailed the errors of Rome;
and it gave Luther and Calvin a surpassing
advantage over Wyclif and Huss. Protes-
tants in all parts of Poland established print-
ing presses, which published large numbers not
only of religious but of literary and scientific
works. Polish Protestants also established
schools, one of which, Lezno or Lissa, in the
seventeenth century gained a European repu-
tation, through its eminent teacher, John Amos
Comenius. His Janua Linguarum Reserata,
or Door of Languages Unlocked, was trans-
lated into twelve European and three Asiatic
tongues. The governments of Sweden and of
England invited him to reform their schools.
In Little Poland, the Calvinists had fourteen
higher schools, and several in Lithuania, chiefly
established by the Radzi wills. In the sixteenth
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century, the elementaiy schools, mostly Protes-
tant, are said to have numbered fifteen hun-
dred. "The effects of toleration stimulated
commerce and industry. Many foreigners
sought in Poland a refuge from religious per-
secution. Thus Italian congregations existed
at Cracow, Vilna, and Posnania, as also did
German, French and Scotch, by whose immi-
gration, the towns of Poland rapidly increased
in population and wealth. " 1
There was great need for a reformation in
Poland. Modrzewski, who became secretary
to Sigismund Augustus, explained to him the
necessity for reforming the Church. "What
has created the dissensions in the Church?
The corruption of manners and discipline;
neglect of the laws; and perversion of doc-
trines and ceremonies. Those who have pos-
sessed themselves of the lucrative dignities
of the Church have engaged in unworthy
occupations. They have become fond of
revels, of rich dress, precious stones, and large
retinues. All their time is devoted to play
and hunting. They have become enamored of
comfort, ease, and luxury. What is now the
intellectual authority of the clergy? The
greatest part of them are ignorant of the
1 Krasinski.
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Scriptures; some are given up to atheism;
they deride everything that is holy. They
bave ceased to believe in religion; they have
rejected doctrines and neglected actions pre-
scribed by God. They have appropriated to
themselves villages, towns, castles, tithes,
enormous incomes, and richly endowed states.
They have founded their supremacy upon
money, upon worldly connections and assist-
ance, and upon a luxurious life. They wish
to rule only by force; and in order to main-
tain their authority they have elevated their
Church contrary to the precepts of Christ.
But no religious community can be durable
and maintain its unity if its doctrines and
actions are not founded upon the pure word
of God. "
The Eoman Catholic Synod of Lowicz made
some remarkable confessions: "The beginning
of the troubles has been caused by the care-
lessness of the parochial, as well as of the
higher, clergy; but the apostolical see has
also committed many errors; it has neglected
the dangers and remained indifferent to them.
The inactivity and supineness of the bishops
have increased the troubles of the Church and
produced the greatest injury to the clergy.
One of them has publicly said in the assembly
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of the nobles, 'Let the people believe what
they like, provided I receive my income. '
We must not conceal our faults. The regular
and secular clergy are infected with the ut-
most profligacy of manners. They are ad-
dicted to luxury, avarice, debauchery, idleness,
carelessness; and, what is worse, the priests
have no knowledge of the law of God. "
Pope Paul the Fourth sent his nuncio, Lippo-
mani to Poland, in 1556. The King had sent a
letter for the Pope to the Council of Trent, de-
manding that mass should be performed in
the national language the communion in
two kinds, the marriage of priests, the abo-
lition of the Annates, and the convocation of
a national council for the reform of abuses.
The famous convert, Peter Paul Vergerio, who
had himself been a papal nuncio to Germany,
whose pen was an aid to the Eeformation,
wrote to the King, of Lippomani: "A man is
now entering your realm who will destroy
your wise and salutary designs; he will pre-
vent a peaceful reformation of the Church and
will disturb the kingdom. " The Pope wrote
to the King: "If I am to credit the reports
that reach me, I must feel the most profound
grief and even doubt of your and your realm's
salvation. You favor heretics, you listen to
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? MISSION WORK AMONG THE POLES 35
their conversations, you admit them to your
company and board, you receive their letters
and write to them. You suffer their works,
sanctioned with your name, to be read and
circulated. The Palatine of Vilna,1 a heretic,
is chancellor of Lithuania, the most intimate
friend of the King, in private and in public,
and may be considered in some measure as the
coregent of the kingdom and the second
monarch. John Laski and Vergerius have
arrived by your orders in this country. As
our letters, embassies, admonitions, have been
without effect we shall have recourse to the
utmost severity. " Lippomani entreated the
King to "seize arbitrarily the leaders of the
Reformed party, and to execute them in a
summary manner, because the Protestants
being deprived of their heads would then
have been easily exterminated. "2 This con-
versation became public, and raised violent
hatred throughout the country against the
legate. The Synod of Lowicz, which was con-
voked by Lippomani, attempted to try Luto-
mirski, rector of Konin, for heresy. He boldly
appeared with influential friends, each armed
with a Bible; and the sj'nod did not dare to
prosecute him. It did succeed, however, in a
1 Nicholas Radziwill. 2 Krasinski.
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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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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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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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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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? 46
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.