News From POLAND.  
Wherein is declared the cruel practice of the Popish clergy against the Protestants, and in particular against the Ministers of the City of Vilna, in the great dukedom of Lithuania, under the government of the most Illustrious Prince, Duke radzivil.  
Faithfully set down by Eleazar Gilbert, Minister to the foresaid Prince, and Preacher to the Scots Congregation in Keydon.  
Read it over, and you shall find it a most unparalleled story for barbarous treachery.  
NOLI altum SAPERE   printer's or publisher's device 
LONDON: Printed by E. P. for Nathanael Butter and are to be sold at his shop at St. Austin's Gate, 1641.   

To the Right honourable, ROBERT, Lord Bruce, Baron of Byfleet, and only son to the Right Honourable Thomas, Earl of Elgin.  
Eleasar Gilbert wisheth all possible happiness.  
Right Honourable,  
I Have placed you here in the Frontispiece of my Dedicatory, first because you have a chief place in my affections as one whom God hath graced with a more than ordinary portion of his Image, for (to speak without Flattery) what Grace? what virtue? what endowment, either of body, mind, or fortune? Finally, what Perfection or Excellency can make men truly Honourable on Earth, and eternally happy in Heaven, which doth not shine in your Lordship, in the fullest lustre, so far as your condition and years can be capable of? insomuch that if it please the Lord, to addc years unto your life, as he hath gifts unto your person, a star more radiant than yourself, I conceive, in our age will scarcely appear in our British Firmament: moreover, your Lordship may justly challenge the first fruit of my public labours, because I had the first encouragement tomy ministerial studies in your Honourable family, under your Right Honourable, most pious, & never without much Reverence to be mentioned, Grandmother, Magdalen, Lady Bruce, where I have been an eyewitness of your virtuous education ab imis, as I may say, incunabulis, from your very infancy, and where I have often observed, the most vigilant and religious care of your Right Honourable Parents, in your virtuous education, which to this day doth most spectably appear, as a pattern of imitation to all the Nobles in the Land.  
Go on therefore most Noble and hopeful Lord, good luck have you with your Honour, continue that course, in these paths of virtue, w●ich you have begun to tread, especially seeing you have already made so good a progress, for Dimidium facti, qui bene coepit, habet.  
And you shall find, that although the way be thorny, yet the end shall be Honourable, that pains which you now take, and have taken to please and serve God, and your right Honourable Parents, shall produce unto you at length, not only the favour of God, the love of your sovereign, ●ōmendation of your equals, & praise of all good men, but also contentment to your mind, peace unto your conscience, protection to your person, a blessing unto your estate, and a sweet relish to all the honours, wealth, and pleasures which you shall afterwards enjoy.  
Which that you may do, I shall never be wanting in my best devotion, to implore the gracious assistance of that Father of lights, the Watchman of Israel, to double his spirit upon you, and wheresoever you go, for good to be present with you, to guard you by his Providence, guide you by his counsel, and when he hath here satiated your Lordship with honours and pleasures temporal, bring you at length unto joys and happiness eternal. So prayeth he, who desireth to be reputed as he is  
One of your lordship's most ancient and affect onately devoted Servants, Eleazar Gilbert. From my Study in St. Mary-Axe, this 8. Decemb. 1641.   

A True Description of the present estate of the Reformed Protestant Churches within the kingdom of Poland, &c.  
THe industrious policy, or rather politic industry of the Roman clergy, for advancing their cause, and promoting the papistical Hierarchy, is as much (if not more commendable) then was that of the injust Steward, Luke 16. 8. did it not cross the word, or Law of God, (which is the rule of righteousness) and break the bond of charity, which is the compliment and perfection of that Law. For what pains do they not take? How do they stretch their wits? What Countries peopled, or worthy to be known or inhabited, have they not peragrated? to accomplish their designs, and zealous (if I may so call them) devotions.  
So that if their cause were good, and their laborious endeavours to manage that cause guided by a good Spirit, or squared to the rule of Justice, they should certainly be no less than that which they call themselves and pretend to be, (namely) The only true Catholic Church of Christ, that royal Priesthood, and chosen Generation mentioned by the Apostle Peter.  
But true wisdom (which is from above) is only justified by her children, who do judge and estimate things, (especially in matters of Religion and Divine worship) not as men value them, but as God esteemeth them, For God seeth not as men see; man oftentimes (by reason of the corruption of his heart, weakness of judgement, perversion of will, and imperfection of knowledge, and understanding) may both deceive & be deceived; but so cannot God, who being all eye, estimateth and knoweth all things perfectly, and essentially, (as they are) as having within himself the express and true pattern and Ideas of all things that ever have been, are, or shall be.  
That therefore men, (I mean only Christian men who are within the Pale. of God's Church) may be the better settled and persuaded in the truth of that Religion which they do profess. It will be most necessary and profitable for them, to take special notice of some marks and symptoms, whereby the true and orthodox Religion or Church of Christ may be distinguished and discerned from all false, Antichristian, fanatical, inventions, traditions, enthusiasms, and in a word, from all heretical, pragmatical, schismatical or diabolical opinions, imaginations, doctrines and professions in the world: which for brevity's sake, and that I may sooner come to my intended scope, I will only at this time name, leaving the more large explication of them unto some other Treatise.  
1 The first is the purity, or rather (as I may say) the spirituality of a Religion, as it is cleansed from the dross of external ceremonies and exorbitant superstitions, for Almighty God loveth best that Religion or manner of his worship, which is most like himself, and agreeable to his word, who being a Spirit, will be worshipped in Spirit and truth, the more therefore that a Religion hath of outward and gaudy Pompes and Ceremonies (to dazzle and delude the fancies, eyes, and affections of the ingorant and simple) it is the farther from the nature of God, the more contrary to his will, it hath more dross, and is the more to be suspected of falsehood, and to be Antichristian and idolatrous.  
2 Secondly, the more that the grounds, doctrine, discipline & tenets of a Religion, are adverse or to do cross the corruption of nature, the impurity of man's life and manners, the fulfilling and executing of a man's own excessive lusts and desires, I say, that that Religion is the more like to be orthodox and sound, my reason is, because God (being of pure eyes, with whom dwelleth no iniquity) is a God of order, both inwardly in respect of himself, and outwardly, in respect of his creatures; inwardly, in respect of himself, there is a priority of order of the Father before the son, of the son before the Holy-Ghost; outwardly, and in respect of the creatures, God made all things in order and measure, yea in such order and measure, that each creature keepeth its own course and station, (I speak not in regard of corrupted, but created nature) for the mutual comfort and conservation one of another: the more than that we cross order and measure, the more I say that we are excessive and exorbitant in our affections and actions (especially in matters & exercises of Religion and Divine worship) the greater cause have we to suspect ourselves, and that Religion which we profess, or which teacheth or warranteth us so to do; for what is sin, but an obliquity in our affections and actions, and what is holiness, or true Religion? but a conformity and rectitude of both these being suitable to God's revealed will, which is the rule of righteousness, that Religion therefore, whose doctrine teacheth us most conformity and rectitude in our affections and actions to God's word, must of necessity be a true and sound Religion: this is the second.  
3 A third mark of true Religion is, when the doctrines, & practice thereof do tend more to the advancement of the honour and glory of Christ then our own worldly or private profit and advantage, and when they do affect us with a sense & feeling of our own wants and unworthiness, so that we are ready to say (not with the Pharisee, I am not like this man, I have done thus and thus) nor with the Papist, I have performed this work of condignity, that of congruity, a third of supererogation, by the working or doing whereof, I have deserved eternal life, both for myself and others) but rather confess with the Apostle, Non sunt condignae, these our momentary sufferings are not worthy of that glory that shall be revealed, and with that good Martyr, only Christ, only Christ, or with that worthy Father, Meritum meum miserationes Domini, only the Lord's mercies are my chiefest merits.  
4 Fourthly, that is surely a sound and warrantable Religion, wherein most comfort is afforded and ministered to a distressed and perplexed conscience, through the assured confidence of God's love in our own Election, especially at the approach of death. For (whereas some false and pretended Religions, for sinistrous and bad ends, teach, that it is great and damnable presumption, to believe or be certainly persuaded, that God hath elected us to salvation, or that we can have in this life any certain feeling of God's love in the pardon of our sins; True and pure Religion exhorteth us with Saint Peter, to give diligence to make our own calling and election sure, & no ways to doubt, but to believe, (for he th●t doubteth believeth not, and maketh God a liar) to believe I say, and be persuaded with Saint Paul, that nothing can separate us from his love, but that Christ shall be both in life and death our advantage.  
5 I could also mention a fifth mark of true Religion, which is this, namely when the principles and doctrines thereof do not only teach, but move the professors thereof (although, in respect of persons innumerable, yet in respect of opinion and affection, to be as one man, when of many hundreds or thousands of men and women that assemble themselves, and enter into the place of God's worship, the habitation of God's House, it can be said as it was of these in the Primitive Church {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, they all entered into the Church, as one man; but because I am to speak more largely of this point about the end of this Treatise, and I am loath that my city should, as they say, run out at the gates, or my preface prove larger than my History; Let these few passages serve to assure the Reader, that such (as is premised) is our Religion, ours, I say, de●ended and taught in this angelic Monarchy, the doctrines that we do maintain, the truths that we do believe, and the Circumstances, which I would at this time commend to the serious observation of all my brethren and countrymen, especially to these that are addicted to the Roman Sea, within the kingdom of Great Britain or elsewhere, to the effect they may (not only apprehend and perceive) the true and solid grounds, which our Religion and Church is built upon, which is not the person, or succession of one particul●r Peter; but the doctrine and faith of many thousand Paul's, or parvuli Christi, even of all true Christians, who by humility and faith, depend upon the merits of the son of God, and the gracious promises revealed in his word, or inspired Scriptures which were given unto men, not by men, not by any human tradition or invention, but by Divine inspiration being profitable of themselves, through the working of the Holy-Ghost, to instruct, reprove, correct, and make the man of God perfect, wise unto salvation, and furnished unto every good work; But also behold and know the sandy foundation of the Romish Church, and all other pretended, srothy, heretical, fantastical, fanatical, schismatical fr●ctious and factious, Idolatrous and superstitious Religions in the world, which is no other but quirks and tricks of fleshly, worldly and natural wisdom, not able soundly and savingly, to perceive the things that are of the Spirit of God, yet permitted by God to remain in his Church, for the correcting, disciplining, and exercising of his militant members, who without such things would freeze to death, and settle themselves upon the lees of natural corruption, and like an ox to the slaughter, run on with others, and precipitate themselves in that broad way that leadeth to destruction.  
And likewise in the third place, with grief of heart bemoan the intolerable pride, insatiable avarice, unlimited ambition, unquenchable malice, hatred and tyranny, which the Romanists do exercise, and wherewith their chief Prelates, Doctors and ghostly Fathers do burn against their innocent, orthodox, and reformed brethren, and whereby they would engross unto themselves, (wheresoever they take footing or bear sway) all power, authority and privileges, as well in civil as ecclesiastical affairs, fearing and sparing no lies, reproaches, calumnies, perjuries, murders, which, either the devil's malice, or man's wickedness can invent, for accomplishing their politic designs, and Machiavel-like machinations, against all their opposers.  
The truth whereof we shall see to appear plainly, (as in many other parts of Europe, whereof also I suppose, this kingdom cannot be insensible) so especially in the kingdom of Poland, and more particularly in the great city of Vilna or the wild, the metropolis of Lithuania, a city for sumptuous Churches, fair buildings, multitude of people, frequency of commerce, and in a word, abundance of all good things, (except liberty of conscience and true Religion) little inferior to the city of London, being situated in the heart or centre of seven or eight ancient kingdoms, now annexed and allied to the crown of Poland, and namely, Lithuania, Samogitia, Courlandia, Livonia, Alba-Russia, Prussia, and Massovia, near unto which city, the Author hereof hath ministered these three years' last past, to a Congregation of Scots and English within the town of Keydan, which belongeth unto that most famous and Illustrious Prince, and chief Protector of the Reformed Religion, Janussius Radzivil, Duke of Birz and Dubinka, Prince of the sacred Roman Empire, Lord high chamberlain of the great dukedom of Lithuania, Administrator of Mohilovia, governor of Kasimerski, and Kameninski, &c. Who in anno 1638. with the approbation and consent of a synod holden at the wild, received him into the number of his stipendiary Ministers, as appeareth more at length by his Certificate.  
This great city aforesaid, is the tribunal, or place of Justice for the said great dukedom of Lithuania, having a great University, of almost an innumerous multitude of Students who resort thither for learning, and education, especially in the Romish Religion, from all places and corners of the kingdom, and who do replenish as it were, or rather pester the whole city. There be also therein many Relig●ons professed and tolerated, whereunto also belong many Churches and places of Divine worship, as a Synagogue to the Jews, whereof there be many thousands in that city; a Ruthenian Church to the Russians; a Mahometan Church to the Tartatians; a Church to the Lutherans; all which do enjoy their exercises of Religion without trouble or interruption; These all being (in respect, either of Idolatry, superstition or errors, in league and consanguinity joined with the Papists) whereof the main body of that city and kingdom doth consist.  
Now amongst the rest, and a little before the decease of the Illustrious Prince Duke Christopher Radzivil, of most honourable and blessed memory, who departed this life in the month of August 1640. at his Palace in Vizounez, and was most magnificently buried at Vizounka twenty miles distant from the aforesaid city, in the great dukedom of Lithuania, upon the twelfth of February last, whereof the author was an eyewitness; a little I say before his departure, there was also within the aforesaid city, a fair, spacious, and strong Church which belonged to the Protestants, whom they call Calvinists, and whose Church by the Romanists is termed in derision by the name of Zbor, or Congregation, whereunto also is adjoined a Dutch Church, both built of freestone, and environed with a high, strong and thick stone-wall, guarded also with a garrison of musketeers and soldiers, whom the aforesaid Prince continually kept in pay for the safety of the said Churches and Professors▪ These two Churches were situated within the heart as it were, or middle of the city, and were invested with many privileges and liberties, as any Papist Church in Poland, which were also established and confirmed by many Kings and Parliaments successively unto these two Churches, (the one Polish, and the other Dutch) belonged three Ministers, the two Polish Ministers were, Master Balthazar Labenski, and Master Yeurski, the Dutch Minister Master Andreas, who were assisted by George Hartibius, Rector of the Protestant college, a man of sound learning, and unspotted conversation, as appeareth by the testimony of his very adversaries given unto him in divers places.  
But because these Churches and Ministers, being situated as is said, and the Ministers were in great repute, and much frequented by Protestant Noblemen and Gentlemen, who resorted unto their Sermons in great Assemblies, from all places of the Country, they could not choose but be a great eyesore unto their neighbours the Jesuits, Priests, & friars, whose Churches, Cloisters, Monasteries & colleges, were contiguous, and did encompass them on every side.  
Behold therefore what hellish tricks and stratagems, these Jesuits▪ Popish Priests and scholars used for the abolishing of these Churches, and utter suppressing the exercise of the Protestant Religion, and college within the aforesaid city.  
Upon the fifth of October 1639. a certain Polish Gentleman named Paul Piekarski, with his servant Joseph Rakouski, being at guest in the house of one Naborowuski, close adjoining to the Protestant Church, about three of the clock in the afternoon (amongst other passages and exercises of mirth and jollity) did shoot some arrows at a bird or fowl, which they perceived to be upon the top of the steeple of the Protestant Church, two of which arrows, (there blowing then much wind) were driven to a Popish Church near joining, called Saint Michael's, and lighting at the west end thereof, stuck into the leg of the wooden image of an angel. Now within the churchyard of this Church, was and is a great Monastery of Franciscans, some whereof issuing out of their Cloister, perceived these arrows sticking in the leg of the image, which being so near the Protestant Church, and they also so desirous to pick a quarrel against the Protestants, did straightway conceive and affirm, that these arrows were shot out of the Protestant Church by the evangelic Ministers, or by their appointment, and approbation in despite and contempt of their Romish Religion.  
The Friars acquainted the Jesuits and Priests therewith, who burning with malice against the Protestants, and daily seeking some occasion to do them mischief, gave order to their scholars and Students, to fall upon these heretical Churches, pull them down to the ground, and (if they could) apprehend, or kill these Calvinist Ministers, whom they would needs have to be the authors of that riot; to the performance whereof, these devote and well disciplined scholars were not slack, but straightways issued out of their schools and colleges like a hive of Bees assisted and accompanied with some thousands of Priests, prentices and Serving men who in great fury addressed themselves unto the aforesaid Churches, with ladders, shovels, mattoks, and other instruments, beginning to undermine the wall, and uncover the roof of the Protestant college.  
But there being at that instant (through God's providence) many Protestant noblemen, and Gentlemen with their servants, present at the christening of one of the Ministers children, there being also a Garrison of soldiers, which the aforesaid Duke kept continually in pay for the safeguard of his Churches, the soldiers and servants let fly a volley or two of shot amongst them, seeing they could not by any fair means be removed; this confused Army being hereby terrified, was presently disbanded; and perceiving they could not accomplish their designs against the Protestant Churches, like thieves and Robbers, more than like Christians and scholars, being led by the devil their Patron, they betook themselves to the shops and houses of the Scots, French, and Dutch Merchants there inhabiting, who for the greatest part are Protestants, breaking open their doors, trunks, and cupboards, but especially the house & shop of one Jacob de Seans, a French Merchant and Elder of the Protestants Church, from whom they took above thirty thousand florins in goods and money.  
The day following, Duke Radzivil came to town, who being for the time Viovode or governor of the city; and being also well informed in the business, did first send for, and examine these two Gentlemen formerly mentioned, that had shot the arrows; who ingenuously confessed in the tribunal before the Judges, that they did shoot these arrows, but not from the Protestant Church, but from the house of one Naborouski where they were at guest, nor did they shoot them at the Popish Church, nor in despite of the Romish Religion, but at a bird or fowl, which was upon the top of the Protestant Church, although contrary to their expectation, they were driven by the wind, as is aforesaid, whereupon they were ready to depose their oath; yet did they hereupon order these two Gentlemen to be committed close prisoners, but the one of them viz. Master Piekarski, escaped and fled into the country.  
Then did Duke Radzivil deal with the Bishop and the Jesuits, to keep in and repress their scholars, lest they should break forth into some further outrage against the Protestants, this he obtained with much ado, and letters Patents affixed on all the gates and public places of the city to this purpose.  
The day following Messengers are disp●tched away on both sides, with letters informatory to the King's majesty, who was then at Warsovia 80 Polish or Dutch miles distant from the aforesaid city, Duke Radzivil giving his majesty to know the true information and state of the business, the Papist Bishop again (whose name was Abrah Voyna or war) is very suitable to his nature, exasperating his majesty by many untruths, reproachful speeches and blasphemies, which he surmised against the Protestants, but especially their Ministers, (Only to put them out of the favour of the King and fellow-subjects) alleging, though most impudently and falsely, that a little before the fact of the premises, viz, the shooting of the arrows, these Calvin heretics, had most profanely and blasphemously drawn the crucifix or picture of our blessed Saviour crucified, by the feet through the streets, as also the Image of the blessed Virgin, spitting upon and daubing them with dirt and mire, thinking thereby to disgrace the Romish Religion.  
But the King's majesty, suspecting hereby the malice of his ghostly Fathers & the iniquity of the cause, gave for the present greater credit unto the Duke Radzivil's information, and deferred the business to the next Parliament, which was held at Warsovia. In the month of June following, in the mean time showing his Princely care for the preservation of public peace, he sendeth diverse letters to the Popish Bishops, but more particularly to the Bishop of Vilna the aforesaid city, to the Jesuits, Priests, Monasteries and colleges there, giving them some private checks for their unjust proceedings, and promising unto them the continuance of his royal favour, and an improvement of their immunities & privileges, if they would but desist and leave off further prosecuting that business against Duke Radziv●ls Churches▪ But that royal fraternity of Romish Bishops and Jesuits (being to my thinking) indeed & de facto King of Poland, were the more inflamed and exasperated hereby against the Protestants, and therefore now think it high time to muster up all their forces, and strain the quintessence of their deepest wit for accomplishing their designs against them, & providing themselves for the ensuing Parliament, to this purpose they print Libels and Pamphlets against the Protestants, and expose them to be sold in all places of the kingdom, they send also privately letters informatory to all the Popish Bishops, Noblemen and Judges of the Land, who were all addicted to the Roman Sea, and to be present and chiefest members of the ensuing Parliament, aggravating by many odious circumstances, how much and how far the Calvin heretics and their Preachers were troublers of the peace of the kingdom, and what wicked and blasphemous insolences had been lately practised by them in disgrace and contempt of their Catholic Church.  
The Parliament is set, and Committees on both sides appointed for hearing and concluding the business: upon the Protestant side, were the Illustrious Duke Radzivil aforesaid, Lord Grozewski, Lord Rey, Lord Cocholewski, and some others, all men of admirable learning, eloquence, judgement, and integrity, who did so truly, plainly, punctually, and in such Oriental colours display the case, and discover, these insupportable, insupposable, and unheard of injuries practised by the Roman clergy against them, their brethren, Churches, lands, and inheritances, contrary to the King's majesty his oath, (who at his Coronation is solemnly sworn to maintain the peace and liberty of the Protestants as well as of the Papists) to the laws of the Land, acts of Parliament, and practise of other Nations, that many of the honest Popish Bishops & Noblemen were moved to tears and to commiserate the distress of the said Illustrious Duke his Churches & brethren; but the main body of the Parliament being all Papists, and rigidly addicted to the Roman Sea, and consequently maliciously bent against the Protestant cause, did confederate and b●nd themselves together, against the said Duke and the other Protestants Lords, commanding him to be silent, and not to proceed any further in defending so b●d a cause, alleging, that they had witnesses sufficient against them, and that the aforesaid Illustrious Duke, spoke too well for a bad business, and was more fit to be an attorney than a Prince.  
Duke Radzivil seeing his just cause like to be overwhelmed by the malevolent censures of a partial multitude; went to take his leave of the King, and to inform his majesty of their false and injurious proceedings against him; but no sooner was he entered into conference with his majesty in his bedchamber, the doors being shut, but straightway followed three Popish Bishops, viz. the Bishop of Cracovia, the Bishop of Loobleen, and the Bishop of Thoren, who fearing that Duke Radzivil by his speech with his majesty should obtain some favour to prevent their purposes (more like temporal Monarchs and Emperors) then spiritual or ecclesiastical prelates, did boldly and rudely knock at the door, persuading or rather threatening his majesty to forsake the discourse and company of Duke Radzivil, and to go along with them, there being at that instant some urgent business which required his presence in the Parliament.  
The day following, his majesty sent for the Duke to dinner, but he being ready upon his journey refused to come, and about two or three of the clock in the afternoon (admiring the injustice and ingratitude of that people for whom he had done so many great services, with much grief and discontentment departed the city.  
Immediately after his departure his majesty being overswayed by the Popish Prelates and Clergy men,, gave out this sentence and Decree against Duke Radzivil's Churches and Ministers, the tenor whereof followeth.  Quandoquidem inquisit to legitime est peracta, ex qua evidenter, de delicto & loco delicti constat, Quod nimirum ex coetu Evangelicorum sagittae ad frontispicium Templi Sancti Michaelis, fuerint emissae; Ideo Sacr. Regia Majestas discernit Moniales ad convincendum, adversa parte potiores esse: quam convictionem, ut ejusmodi Monasterii Antistita cum septem monialibus, ex eodem Monasterio, juramentum super personas in mandato specificatas (quas ipsa sibi elegerit Vilnae, in Tribunali com●ositi judicii, a data hujus decreti hodierna, post octo septimanas, juxta formulam juramenti ex Cancellaria nostra Magni Ducatus Lithuaniae extraditam expediant mandamus, depoenis infligendis, Sacr. Reg. Majestas deliberate. 
In English thus, For as much as after due examination, there is found a cle●re evidence touching this fact, and the place where it was committed; namely that arrows were shot from the Protestant Congregation, at the frontispiece or forepart of Saint Michael's Church, therefore the Kings sacred majesty approving the cause of the nuns to be more just and legal, then that of the Protestants, doth command and charge the prioress of that same Cloister with seven nuns more of the same monastery, to appear in the city of Vilna, eight weeks after the date hereof, and there take their corporal oath before the set Bench against these parties that are convicted, and specified in the mandate, or against so many of them as they shall think fitting, according to the oath used in this nature drawn out of our Chancery Office of the great dukedom of Lithuania, the punishment to be determined by the King's majesty.  
Expeditio deliberationis, ejusdem Anni die facta Maii, 26. The execution of his majesty's censure touching the delinquent, passed in the same year the 26 of May, In this manner.  Sacra Regia Majestas expediendo deliberationem mandat, ut personae quas Moniales convincent, subsint poeais legum, quarum executionem quilibet Magistratus sub poenis de negligentibus officialibus sancitis, statim post executionem exequi debet, Et quandoquidem constat situm Ecclesiae Evangelicae, inter Templa Romano-Catholica occasionem tam praeteritorum quam praesentiii excessuum dedisse, & vero S. Reg, M. ratione juramenti sui regii, obligatasit praescindere omnes occasi●nes, turbandae nedil violandae pacis inter dissid●ntes de Religi 〈…〉 S. R●g. M. decreti hujus vigore Vniversum exercitium Religionis dissidentium, (tam publicum quam privatum) in perpetuum ex isto loco removet, ac ipsum etiam nomen Zbor, coetus, Consimilem in modum Scholas, & Xenodochia, convertendo illas structuras & areas, in aedes, & fundum mere privatum, & possessionem ejus in totum reservando illi vel illis quibus de jure competierit, sine ullo, (vel privatissimo dissidentium exercitio; & haec omnia expediri debent intra spatium & septimanarum post convictionem sub poena infamiae, & sub eadem, neque in alio quoquam loco (intra Regiae Civitatis Vilnensis maenia) tam publicum quam privatum ejusdem Religionis excercitium, sub ullo unquam praetextu resuscitabunt. Similiter nec Scholam, nec Xenodochium praesentis decreti vigore, exceptis his qui peregre advenient, juxta sensum confoederationis. Interim tamen, dissidentes in hortum sepulturis destinatum, exercitium hoc suum transfer poterunt, sub ejusdem confoederationis securitate. Huic decreto ad majorem rei fidem Magni Ducatus Lithuaniae sigillum appensum est. Datum Warsoviae in comitiis Regni 26 Maii 1640. 
Thus Englished. The King's sacred majesty, in the declaration of his Decree, doth command & charge, that these persons that shall be convicted by the Nuns, be liable to the punishment of the Law, which every Magistrate whom it doth concern, presently after their conviction, shall execute under pain of contempt. And for as much as the situation of the Protestant Church, (being amongst the Roman Catholics church's) hath given occasion, not only of this, but also of many former riots, and likewise the King's Majesty is by his royal oath obliged to prevent, & cut off all occasions, that may either disturb, or break the peace of his subject in point of Religion; His majesty therefore, by virtue of this Decree, doth altogether prohibit and abolish all kind of exercise of the Protestant Religion, as well private as public, from that place for ever; as also the names Zbor, or Congregation, their schools likewise and Alme-houses, changing the yards and buildings thereof into dwelling houses or private ground, reserving the possession thereof, to such to whom they do lawfully appertain; and this shall be performed within six weeks after the conviction, under pain of infamy, nor shall the aforesaid Protestants (under the aforesaid penalty) ever have or stir up exercise or use of their Religion, school, or hospital within the walls of the regal city of the wild, strangers and Travellers excepted, that are confederate with us; howsoever they shall have toleration and licence (in respect of the league aforesaid) and no otherwise, to have the exercises of their Religion in their burial place, for the further ratification whereof this present Decree is given under the seal of the Great dukedom of Lithuania, Dated in the Parliament at Warso, 26 Maii 1640.  
This Decree of his majesty was seconded by an oath which seven nuns, (suborned by the aforesaid Bishop and Jesuits) made at the wild 21 July 1640.  We A. B. C. D, &c. do swear by the holy Trinity, that by the knowledge or approbation of the Protestant Ministers and guests, dwelling with them, arrows were shot out of a Bow from the Protestant Church, in disgrace and contempt of the Roman Catholic Church, but especially by one John Yeurski, who at that time had a child christened, also by Balthasar Labenski, the eldest Minister of that Congregation, and George Hartlibius Rector of their college who all (dwelling within the walls of the aforesaid Church) do better know, and can tell the names of the other delinquents, but that this our oath, which we take against these men, as the principal authors of that fact is true and lawful, so help us God and his holy Evangell. 
Now by the way, and before I go any further, let me beseech the Reader to observe a wonderful expression of God's Justice, for within some few hours after this oath was taken, one of these perjured nuns was suddenly strooken with death, and fell down dead before she could recover her own Cloister.  
And that this oath which these nuns took, was notoriously false, doth appear evidently by the contrary oath of the two above named Gentlemen, Paul Piekarski, and Joseph Rakowski, who not long after, in the City of Novogard, swore before the whole tribunal or Bench, that they and none other were the men that shot these arrows, and that the Protestant Ministers were clear of that fact; neither knew any thing thereof, nor were they shot from their Church, but from the dwelling house of one Naborowski, nor did they any ways aim at the Papist Church to disgrace that Religion, but in sport and merriment, they shot at a bird which was upon the top of the Protestant Church, although (contrary to their expectation) their arrows were driven aside by the wind: yet behold, good Reader, what a great fire a small sparkle kindleth, what a great mischief did ensue upon so small occasion; For that nothing might be wanting to express the fury and malice of the Romish Prelate of the wild and Jesuits, against their innocent and harmless brethren, (Although they knew their cause to be unjust, and the oath which the nuns had taken to be false, yet did they proceed to irritate and exasperate the Judges to execute the Sentence, according to the former Decree, which in the month of April 1641. followed in this manner, viz.  
That for as much as the parties convicted, were not only guilty of the aforesaid riot as turbule●t persons, and breakers of the peace of the kingdom, but also by their heretical preaching, disputations and conferences, did seduce and draw away many from the Catholic faith, that therefore they esteemed them guilty of death, yea more worthy of punishment, than the most wicked malefactors.  
It is therefore sentenced by this honourable Bench, that the delinquents shall be taken to the market place of the City of Vilna, the City where the fact was committed, and there be executed publicly as Traitors to his majesty, and troublers of the public peace (the manner of their death to be left to his majesty's pleasure) their lands and goods to be confiscated to the use of his majesty or assigns.  
Item, that the exercises of the Protestant Religion, shall altogether cease and be suppressed within the walls of the royal city of Vilna, and that the Churches where these exercises were had, shall be converted altogether into dwelling houses, or to some other civil use, and that upon no pretext or cause whatsoever, there shall be preaching in that place, or anywhere else within the said Gity, under the penalties formerly mentioned.  
The Illustrious Duke Radzivil, perceiving the injustice, malice, and cruelty of these Romanists, and condoling the estate of his distressed servants and Ministers, a little before the publication of the Sentence, about midnight, sent for them to his Palace, where after some hours private conference, he wrote letters commendatory to the Duke of Prusia, and having furnished them with money, and a guard of a hundred Tartarian horsemen, they were conveyed to the Town of Keydan; from whence within 2 or 3 days after they departed to the Tilz, from thence to the first great Castle & Town in Prusia, belonging to the Duke of Prusia, from whence shortly after the death of the Illustrious old Duke Radzivil, and the Duke of Brandeburgh, this Duke of Prusia his father, who both died in one month, viz. in the month of August 1640; fearing further persecution, they were removed to the town of Memble, a great strength upon the Sea side under the Duke of Prusia, nor long after unto Konisberg, and at length unto Dantsk, where they remain unto this day, being banished from their places, Countries and families, without maintenance, and separated from all hope of future relief, unless the Lord work it by the charitable care and affection of their reformed brethren, as appeareth more fully, by that most unjust Decree of proscription, since published against them, the copy whereof shall God willing be imparted to the Reader.  
Neither can I omit in this historical Relation, that barbarous cruelty of the Jesuits scholars in the wild, in the day of the aforesaid tumult, against that good man Master George Hartlib Rector of the Protestant college, a man for learning, innocence and integrity, famous and excellent, yea, the Popish Bishop of the wild, his great enemy, in a public meeting, did not only acknowledge his worthiness, but also with great grief, (although it was too late) condole his distress more than any of the others. Moreover one of these Jesuits, travelling lately through Dantsk into Germany, did confess, that he was innocent, and the reason why he was condemned and proscribed since, was no otther, but that he disputed in public against the Popish Religion, and seduced the Nobility and Gentry committed to his trust; in which regard they esteemed him to be more worthy of punishment than any malefactor. This good man, I say, walking peaceably from the Protestant college unto his own house, was by these Catholic Christian scholars, apprehended as a thief, beaten with trees, buffered, and most dangerously wounded with stones in four or five places of the head: not contented with this, as if it had been too gentle a punishment, they threw him over a bridge into a deep river, from whence (having once escape) they threw him in again, & at last perceiving that he had escaped the second time, and that they could not thereby take away his life, they followeth him into a Bathstove or hothouse, where some pitiful-hearted men and women, (although Papists) commiserating his condition, had sheltered him, and assaulted his life, and those that took his part, with most inhuman and diabolical fury, but he being hidden by a good old woman under a washing tub, continued there until midnight, and at last, taking upon him the habit of that woman, by God's providence he escaped their outrage.  
Moreover (as if these things were too little to express their insolences against the evangelic Protestants) they have proceeded further, and that by the same aforesaid means, namely by cavils, tricks of Law and perjury, to abolish and take away all the Protestant or evangelic Churches, that were and are within the King's regal towns and chiefest cities throughout the whole realm of Poland, such as were the Church of Krakovia, Posenania, Looblene, Sendomerzee, Polocia, Bresta, all great and regal towns and chiefest cities of the kingdom, besides that of the wild, formerly mentioned. So that now there remain no more Protestants Churches throughout the whole kingdom of Poland, except two in the city of Dantsk, & the Duke of Brandeburg Church in his Konisbergh, called the Sole, & so it may well indeed, for there is no more in all the city of Konisbergh, and the Lutherians will suffer no more, but the Church of Vitepsia, the Church of Minski, the Church of Novoguard and the Church of Roseyn, all which also the Popish Jesuits and Priests are daily plodding to take away. So that unless it please the Lord to use some means to prevent their Jesuitical enterprises, the whole number of Protestant Churches, and consequently the whole public exercise of our reformed Religion, throughout the whole kingdom of Poland within few years, is like to be extirpated and extinguished.  
To conclude, of late and since the death of our Illustrious Patron Duke Christophe Radzivil formerly mentioned, the pride and insolency of Jesuits and Papists is grown to such a height, that they spare not to persecute and assault our Ministers and Professors in the open streets, affronting them with opprobrious speeches, and sometimes with blows, yea, often wounding them with guns, shables, clubs or stones, as they lately did two of our Duke's Ministers in the wild, about the month of December last (one whereof, a learned and Reverend Divine) Master Jacobus, they afflicted with three several wounds, one in the arm, another in the left cheek, and a third on the back of the left hand, whereof I myself was an eyewitness, so that they are now forced to forsake their ministerial habits, and go like Merchants or soldiers, with coloured clothes and weapons.  
The truth whereof, I myself have lately experienced, having been two several times in great danger of my life, once, namely about the latter end of February last, travelling peaceably in my sled, from Keydan the place of my residence, unto Rogola, which is four Polish miles distant, I was set upon in the highway by a Polish Boyarne or Gentleman, who asked me what Bishop I served under, but because I could not answer him in his own language so well as he expected, or perhaps, by my habit, surmised me to be one of Duke Radzivil's Ministers, stroke at me most desperately with his sh●ble or Polish sword three or four several times, wounded me in the head, and had I not warded two or three of his blows, with a thick Cane, which I then had in mine hand, and which he did almost cut through, he had certainly bereft me of my life.  
Not long after, being in the town of Kowan six Polish miles from Keydan, walking in the streets about nine of the clock in the morning, going to buy some necessaries, because I saluted not the Crucifix, which was then carried by me in procession, and encountered me unawares; the Jesuit scholars accompanied with two Capushine friars fell upon me, and assaulted me so fiercely, first with words, and then with blows and stones, that I was forced to make more than ordinary haste to my lodging.  
Thus have I discharged my duty to my Illustrious Patron, discovered unto you the afflicted estate of our reformed Churches under the crown of Poland, and exposed to the world, the treacherous practices, malicious tyranny, unreconcilable hatred, unlimited and unsatiable ambition of the Romish prelates and their associates within the aforesaid kingdom.  
And yet I would not hereby absolutely and totally condemn the Romish Church (as it is a Church, and a part or member, although a diseased and rotten one) of the true Catholic Church of Christ, and as it believeth, approveth and maintaineth with Christ's Apostles and us, many essential and orthodox points of truth, both in doctrine and discipline, agreeable to the word of God and the analogy of f●ith. Nor would I discourage too much the modest and better sort of Papists, who living in simple ignorance, make innocency and charity, the touchstone of their Religion. For I am very confident, that he that cannot try the truth of his Religion by these two, let him be Protestant or Papist, or of whatsoever other Religion he will, all that he believeth, knoweth or professeth of that Religion cannot profit him to salvation but is as founding brass, or a tinkling cymbal, because the faith or knowledge which he professeth or pretendeth to have, is merely notional and speculative, residing only in the brain, and showing itself only by words or outward posture, but not inwardly affecting or heating the heart, with a desire to do good, or frame our actions according to our profession. For that Religion that must save us, must be a practical Religion, that faith that must justify us before God, must be an effectual operative faith, which worketh by love, and that knowledge of God and of his son Christ, that knowledge, I say, of Religion, and Divine worship, which is true and able to do us good, and bring us to life eternal, must be such a knowledge, saith Pet. Mart. Quia ita mutamur, ut quae scimus, opere conemur exprimere, P. M. inloe. come, otherwise, the better our Religion is, and the more that we know of it, or are leaned in it, it will be the worse for us, for Potentes potenter torquebuntur, that swimming learning or knowledge which we have, will but aggravate our condemnation, for according to our talon of knowledge, doth God expect from us a correspondent reckoning of obedience, whereas he doth not so to such unto whom he hath not showed himself so bountiful a Creditor.  
But first, I would hereby admonish and give notice unto all the simpler and more ignorant sort of Papists, who either have been lately seduced by these Romish impostures, or have not as yet taken deep footing, and are but newly entered into that Antichristian labyrinth, that they would in time, and before they pass too far, retire and withdraw themselves, least in the end, they provoke the Lord to complain of them as he did of those in the fourth psalm, O ye sons of men, how long will you follow after vanities and seek after leasings?  
Secondly, I would hereby bewail and condemn Crassam illam, & supinam Pontificiorum ignorantiam, that most gross, or rather wilful and obstinate ignorance of the Roman Prelates and churchmen, who I am persuaded in my conscience, believe in their hearts, know with their understanding, discern by their judgement, although they will not confess with their mouths, most, if not all of these, human inventions, unnecessary traditions, idolatrous superstitions, false, cruel, treacherous and ungodly practices, doctrines, devices and machinations, wherein they differ from us, and from that truly ancient, Catholic and Apostolic doctrine, professed and believed in the purer times of the Church, many hundred years before ever there was the least mention of the Pope's holiness, and by God's grace, is continued, believed, and maintained by us in this Angel-like Monarchy, I say, it is not possible, but that they must needs know these things which they teach, write, profess, and maintain, for the grounds of their Religion, and maintaining, improving, and advancing of their Hierarchy to be unjust, false, unchristian and heretical, and blasphemous: did they not (by reason of that Regnum ignorantiae & erroris) that is, of that kingdom of ignorance that is amongst them, shut up the gates of truth, that is, of holy Scriptures, (which is the rule and ground of truth) from themselves and their people. Haeretici Sacerdotes claudunt januam veritatis, the heretical Priests shut the gates of truth, because they know, that if the truth were known, their Religion should be forsaken, and they cast down and debased from their pontifical dignity, into the mean condition of ordinary people, yea, I should rather have said, did not the Prince of this world, which ruleth in the hearts of the children of disobedience shut their eyes that they should not see, stop their ears, that they cannot hear, harden their hearts, that they should not understand nor discern the ways of truth wherein they should walk, and therefore it is no marvel, that God hath given them over, to a reprobate sense, to be like other Sectaries and heretics, obstinate in their errors, to believe strong delusions, and to hold the truth in unrighteousness.  
Thirdly, I would hereby encourage my Brethren and countrymen, whether in this kingdom or elsewhere, to stand firm and constant in the truth of their profession, and not to be moved and-shaken with every wind of doctrine; nor by their Sects, schisms, separations, private and confused opinions or Assemblies, rend the unseamed Coat of their Redeemer, or thereby tear that part of his mystical body, which he doth graciously please to continue in this kingdom, but to agree rather in one consent to keep the unity of the Spirit, in the bond of peace to follow after peace with all men, and holiness, yea to forbear one another in love, and to follow after the truth in love, with peaceable and loving affections, not with hot and furious distempers, as some of us seem to do, who think they cannot be religious enough, unless they be enemies to peace, and that there can be no better pattern of wholesome doctrine, to hold fast, keep, and frame their faith by, then that which is of their own weaving. I tell you (good Brethren) this pattern of doctrine, which is maintained, and I hope shall be maintained in these kingdoms, is good enough, yea so good, that I know none in the world better (and I am sure I have read, heard, known and seen as much of the world, almost, as any other of my coat and calling within this island) yea, I say, there is none so good, none so near that pattern which Paul commended to Timothy, therefore keep it fast, which you cannot do unless you love the truth and peace. Say not one of you, I am of Paul, another I am of Apollo's, a third, I am of Cephas, a fourth, I am of Christ: Let me entreat you (for Christ his sake) not to deceive yourselves, for Christ neither will not can be divided, nor will he ever send his Spirit into you, to illuminate or inspire you with the truth, if he see you inclined or addicted to schism or faction, for in malevolam animam non introibit sapientia, Heavenly wisdom and truth, will not enter into souls, that through fraction; contention, schism, or separation, are divided and dissipated, una est Columba mea, saith Christ of his Spouse the Church, My Dove is one, and as his Church is one, so is his Spirit, which once descended upon him in the likeness of a Dove, to teach all posterities, that he will never send his graces, but into dovelike souls, that is, into men and women, that are of a dovelike, innocent, humble and loving heart. Certainly that knowledge which they have or profess of God's worship (that are otherwise) cannot be true and good, it cannot I say, be true, unless it make them one with their brethren, as Christ is one with the Father, John 17. 20.  
Be not therefore divided, give not the Papists occasion to say, (as I have heard some of them lately say to myself) The Protestants have so many Sects amongst them, that they know not what to embrace, nay said one, there are in this City (for the present) above ninety several Religions, each one differing from another, nay each one despising, excommunicating and separating themselves from other. O let not this be heard in Gath, nor published in the streets of Askalon: For shame, for shame, give not this occasion to the adversary, forsake not Christ's Spouse for her black spots, nor his true Reformed Church in this Land for her imperfections: what? would you have a Church Militant, to be Triumphant? or do you dream of, or seek for a Church in this life that hath no blemish? such men as these had best buy wings to themselves and flee beyond the moon to the garden of Hesperide●, wherein (some say) was Paradise, and which (if we will believe Poets) is altogether free from storms and tempests, sure I am beneath the moon, there is no man, no Religion, no Church free from blemishes, nor possibly can be. Seeing that of the Apostle is as true of all the Church, as of one of the Church, here we see darkly through a glass, we know but in part, but than we shall know as we are known; 1 Cor. 13. 12. Let us not say, in matters of Religion, draw backwardly or contrariwayes like Samson's Foxes, that were bound together tail to tail, for then can follow nothing but jars, contention, combustion and tumultuous confusion, but let us be rather like the Cherubins, having our faces looking one towards another, that is, let us all with one consent and unity of mind, especially in matters of faith and Religion, join together in love, opinion, judgement, and affection, to embrace, believe, and practise such a form of doctrine, discipline and government, as hath been ever since Christ, or at the least, in the purer times after Christ received and followed in the Christian Church, and as I hope (through God's goodness and providence, shall shortly be established in this kingdom, by the religious care and wisdom of our King and Parliament; which I am persuaded will be no other than such as shall be most pleasing unto God, justifiable and harmless to the people, suitable to the Scriptures, and most approvable and comfortable to men's consciences. Such, I say, as shall have for their ground and warrant, not men's inventions, human policy and traditions, but absolutely and immediately Gods inspired Scriptures, which are sufficient, in all things to instruct, reprove, correct in righteousness, and to make the man of God perfect, furnished throughly to every good work; in a word, such as shall most conduce for the advancement of God's glory, and depressing the pride and ambition of men's hearts, such as are most contrary to the corruption of man's life & manners, such as are most spiritual & suitable to the nature of God, who is a Spirit, and will be worshipped in spirit & truth: finally such as can afford most comfort and ease, unto troubled and perplexed consciences; if, I say, such doctrines, discipline, and manner of Government be admitted & established in our Church, (as I make no doubt they shall) and also if all the people from Dan to Beersheba, both in City and Country, from all places, and corners of the Land, join together, as is aforesaid, without contention, preposterous zeal, schism, and separation; to approve, believe, receive and practise the same, then shall our Church, like Aaron's rod, flourish to all possible perfection, even to the astonishment and admiration of all her enemies, being as Mount Zion which cannot be removed, but remaineth for ever: as the mountains about Jerusalem, so shall the Lord be about his people from henceforth, and for ever, Psa. 150.  
Fourthly and lastly, let these and such like treacherous practices of Jesuits and Papists abovementioned, be a foelix quem faciunt, or warning-peal unto all the orthodox and Reformed Churches in the world, to make them (not only hate and abhor all Popish and Antichristian devices, but also abandon (if they wish their own welfare) and (as much as is possible) exterminate and extirpate out of their Lands and kingdoms, all pragmatical and busy he●ded Romanists, but especially these of the Jesuited sort, which are more rigidly devoted and addicted to the Roman Sea. Let this history, I say, be as wormwood to the dug, to make the Sons of our Mother, the children of this Church, forsake the paps of that Antichristian whore, and not to admit upon any terms, much less to approve, or maintain the least semblance of a papistical hierarchy, lest (if they do) their ghostly fathers, Prelates and Fraternities show them a trick of Machiavelisme, and how doggetly they can insult and domineer over their simple and Reformed Brethren, whersoever they take footing, as they have lately done these two years past in the Kingdom of Poland, over that famous Illustrious and orthodox Prince Duke Christopher Radzivil, the father, and his distressed Ministers, and are like to do still over his most excellent and Illustrious son, Prince Janussius, unless the Lord provide some remedy to the contrary.  
But especially, let them take notice of this unto whom both God and his Anointed our sovereign, hath freely and graciously granted all sort of power, right, Law, and prerogative to execute, establish and reform matters tending to the preservation and welfare of this kingdom, for whom (as true and natural sons of this Zion) let us be careful in our best devotion and prayers to solicit and implore the favourable assistance, and gracious presence of the Almighty, who hath the hearts of Kings and great men in his hands, turning them (like the rivers of water) which way he listeth; That he may be pleased so to affect and dispose the hearts of the peers and Princes, Magistrates of this Land, that they may speedily bethink themselves of some opportune way and means, whereby all fractions, and factions, schisms, separations, sidings, and backslidings, contentions, combustions, confusions, prevarications, finally all Antichristian, polypragmaticall, tyrannical, and treacherous heresies, schisms, practices, professions, and enterprises may be quite, or at least as much as is possible, abolished and removed from the body and bounds of this monarchy, and that all his majesty's subjects here and elsewhere, may from henceforth concur and consent, in unity of mind, opinion, judgement, conscience, and affection, to embrace, profess, maintain, retain, believe and practise such a platform and pattern of wholesome doctrine and Religion, as is most consonant and agreeable to God's revealed will, loving the truth and peace, and following after the truth in love; in a word, if it be possible, and as much as in them lieth, following peace with all men and holiness, that there may be amongst them all, but one body and one spirit, even as they are called in one hope of their vocation, one Lord, one faith, one baptism, one God and Father of them all, in them all, and through them all, Amen. Ephes. 4.  
FINIS.   

Lord William Cavendise. ANAGR. A wise Lord can live mild. ACROST.  
LEt Natures seeming lustre, gull or blind  
Our dazzled eyes with earth's vain glistering rays,  
Rarest soul-filling pleasures you shall find  
derived from thence, where grace and virtue sways.  
Were all perfections, in the earth's great round  
enclosed and engrossed in one free-hold,  
Let pearls stream as the pebbles, gold abound  
Like silver, silver as the sand, yea could  
In one great Magazing Dame Nature fold  
All that the Heaven, or Earth, and Sea, contains,  
My Muse hath here from Truths bright fountain told,  
combined in one, that yet the soul remains  
A wandering, wondering, wavering Pilgrim toil,  
void of her Maker, barred from restful bless,  
Ever with sins, fear, care, or sorrow soiled,  
Never appeased, in this vast wilderness,  
Did reason, season, wit, and faith comply  
In all these storms with love, hopes Anchor then  
Should safely make this brittle bark of clay  
Enter with joy into her wished Haven.  
Vestrae Magnificentiae addictissimus, E. G.