This concession on the part of the Polish episcopate, did not, however, conciliate the Polish nobility. The nobles felt that their rights and liberties had been outraged and were in danger of being completely violated. The turn of events in 1552 made them only all the more determined to fight. In great numbers they came out now for the Reformation. Inside of one year nearly all the Polish nobility, according to Dr. Kubala, left the Roman Catholic Church and embraced the faith of the Reformation. The speed with which the Polish nobles tried to change their form of worship had no parallel. They invited reformers from abroad; they converted their manor houses into places of worship; they built hospitals, schools, and homes of refuge for persecuted dissidents; and the new doctrines were preached through the whole length and breadth of the country.[461] Great Poland, where the influence of Hussitism still survived, accepted, under the leadership of James Ostrorog, the tenets of faith and form of worship of the Bohemian Brethren. By 1557 there were thirty Bohemian Brethren churches in Great Poland, and all the leading aristocratic families, the Ostrorogs, the Leszczyńskis, the Tomickis, the Krotowskis, and the Opalińskis, turned Protestant.[462] Little Poland, under the leadership of the Zborowskis, Nicholas Oleśnicki, and Stanislaus Stadnicki, became Calvinistic. In “terra Sandeceniensis,” the home province of Orzechowski, all the nobility became Protestant by 1554; and by 1560, according to a letter of Bishop Przyrębski to Bishop Kamerini, one hundred and sixty churches in Little Poland broke away from the jurisdiction of the Church of Rome.[463] In Lithuania, under the leadership of Nicholas Radziwill, the foremost aristocratic families accepted Calvinism. They were the Radziwills, the Kiszkas, the Chlebowiczes, the Sapiehas, the Słuźkis, the Zawiszes, the Wiśniowieckis, the Wojnas, the Paces, the Abramowiczes, the Wołowiczes, the Ogińskis, the Zienowiczes, the Pruńskis, the Naruszewiczes, the Talwoczes, the Drohostajskis, the Puzynas, the Szemiotas, the Gruźewskis, the Góreckis, and others. By 1559 the Catholics in Lithuania constituted only one-thousandth part of the population.[464] So strong was the sentiment now against the Church of Rome that men well known for their antagonism to Rome, like James Uchański and Andrew Frycz Modrzewski, were selected and sent as Poland’s delegates to the Council of Trent.[465] In 1535 at the Diet at Piotrków the calling of a National Synod to adjust the existing differences and difficulties was agreed upon, and a delegation was dispatched to Rome by the king with a request for the Pope’s sanction of that plan as well as of a number of practical reforms. Needless to say, the desired papal sanction was not granted. On the contrary, the Pope immediately sent a legate to Poland in the person of Alois Lippomano, bishop of Verona, to stave off any such possibilities. In his first interview with the king Lippomano