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 a sect which received a definite organisation about 1456, and had survived through many vicissitudes, preserving many of the more advanced Hussite opinions. Luther, at first hostile to their views, afterwards became reconciled, and established a spiritual communion with them. Ferdinand, after other repressive measures had failed, expelled them from his territories; and on their way towards Prussia they found temporary hospitality in Posen, where they were entertained by Andreas Gorka, the Castellan of Posen. The Bishop of Posen, however, before long procured their expulsion; they passed into Prussia, leaving behind, however, many converts; and their congregations afterwards evangelised many districts of Posen and of Great Poland.

The reign of Sigismund Augustus (1548-72) saw the Polish Reformation at its height. The Synod of Piotrkow in 1552, at which Stanislaus Hosius, the Bishop of Ermland, first took a prominent part as a defender of the Church, initiated a vigorous campaign against the Reform; but although the clergy procured the martyrdom of a poor priest, they found themselves helpless against the nobles. The Diet of 1552 left to the clergy the power of judging heresy, but deprived them of the authority to inflict any civil or political penalty. In the same year a Polish Reformer, Modrzewski, laid before the King a remarkable and moderate scheme of national ecclesiastical reform; but there was no authority capable of carrying it out. In 1556 licence assumed the form of law, and the principle of cujus reglo was carried to its extreme consequence, when the Diet enacted that every nobleman could introduce into his own house any form of worship at his pleasure, provided that it was in conformity with the Scriptures. The King at this time also demanded from Pope Paul IV in the name of the Diet the concession of mass in the vernacular, communion in both kinds, the marriage of priests, the abolition of annates, and a National Council for Reform and the union of sects. He received in the following year a stinging reprimand from the fiery Pontiff for an offence in which he was little more than a passive agent.

The Reformation seemed to be triumphant. But excessive liberty was a source of weakness. The Bohemian brethren, indeed, formed a durable union with the Genevan Churches in Poland in 1555. The former were most powerful in Posen and Great Poland, the latter in Little Poland and Lithuania. But the Lutherans were a persistent obstacle to union. It was hoped that the return of John Laski (à Lasco) to his native land in 1556 might put an end to divisions. This member of a noble Polish house had listened to the voice of Zwingli and Erasmus in his youth, and afterwards had renounced his prospects of high preferment in his own Church in order to preach reform. His self-denying labours in East Friesland had been crowned with success, and as head of the community of foreign Reformers in London he had won a reputation beyond the Channel. His gentle nature, and the moderate character