short time (1559–1571) enjoyed full religious liberty under the first unitarian prince, John Sigismund. The current existing ruler, Christopher Bathory, favoured the Jesuits; it was now Biandrata's object to limit the Judaic tendencies of the eloquent anti-Trinitarian bishop, Ferenc Dávid (1510–1579), with whom he had previously co-operated. A charge of the gravest sort against Biandrata's morals had destroyed his influence with David. Hence he called in Sozzini to reason with Dávid, who had renounced the worship of Christ. In Sozzini's scheme of doctrine, terms in themselves orthodox were employed in a heretical sense. In matter of worship Sozzini distinguished between adoratio Christi, the homage of the heart, imperative on all Christians, and invocatio Christi, the direct address of prayer, which was simply permissive (Biandrata would have made it imperative); though in Sozzini's view, prayer, to whomsoever addressed, was received by Christ as mediator, for transmission to the father. In November 1578 Sozzini reached Kolozsvár from Poland, and did his best, during a visit of four months and a half under Dávid's roof, to argue him into this modified doctrine of invocation. The upshot was that Dávid exerted all his powers in denouncing all cultus of Christ from the pulpit. Dávid's civil trial followed, on a charge of innovation. Sozzini hurried back to Poland before it began. He cannot be accused of complicity with the actions of Biandrata; he was no party to David's incarceration at the Fortress of Déva, where the old man miserably perished in less than three months. He was willing that Dávid should be prohibited from preaching pending the decision of a general synod; and his references to the case show that (as in the later instances of Jacobus Palaeologus, Christian Franken and Martin Seidel) theological aversions, though they never made him uncivil, froze up his native kindness and blinded his perceptions of character. Biandrata ultimately conformed to the Catholic Church; hence Sozzini's laudatory dedication to him (1584) of his De Jesu Christi natura, in reply to the Calvinist Andrew Wolan, though printed in his works, was not used. Poland The remainder (1579–1604) of Sozzini's life was spent in Poland. Excluded at first by his views on baptism (which he regarded as applicable only to Gentile converts) from the Ecclesia Minor or anti-Trinitarian Church (largely anabaptist), he acquired by degrees a predominant influence in its synods. He was asked by the Polish Brethren to take up the