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 Erasmianism" gradually died out in Spain. Elsewhere it either died out, or took a line of its own (as in the case of Juan de Valdés), or became merged in Protestantism. Pedro de Lerma was on the borderline; his nephews crossed it. Francisco de Enzinas (or Dryander as his name was frequently rendered) was the younger brother of that Jâime who was burnt at Rome in 1547; they were sons of rich and noble parents at Burgos, and were educated at Louvain and Paris. On the death of de Lerma Francisco became a matriculated student of Wittenberg University, where there were about that time four other Spanish students, one of whom, Mateo Adriano, was professor of Hebrew and medicine. The young man lived in the house of Melanchthon, becoming so dear to him that he was often spoken of as "Melanchthon's soul"; and it was by his advice that Enzinas translated the New Testament into excellent Spanish. Having finished it he went to the Low Countries; and from this point we are able to follow his steps by means of his Narrative. The edicts of Charles V against heresy were being put into force, but he felt safe, as he had many friends. He presented his version to the theological faculty of Louvain for their imprimatur; but they replied that they had no power to give this, and could not judge of its accuracy. So he himself published it at Antwerp, with a dedication to the Emperor, in which he defended the translating of the Scriptures (against which, he said, he knew no law) and placed his own version under Charles' protection. On November 23, 1543, he arrived at Brussels to present it in person, and was introduced to the Emperor's presence by the Bishop of Jaen. After a conversation of which Enzinas has left a rather partial account, the Emperor promised to accept the dedication provided that the version was satisfactory; and it was submitted to his confessor, Fray Pedro de Soto.

Soto was disposed to be friendly, but took the precaution of making enquiries. The following day he sent for the young man, set before him the dangers of the unguarded reading of the Scriptures, as demonstrated by Alfonso de Castro in his De Haeresibus, and added that Enzinas had broken the law by publishing an unlicensed work; also, that he was still more to blame for consorting with heretics at Wittenberg, and for publishing a heretical book based upon Luther's De servo arbitrio. Enzinas answered, reasonably enough, that there was no law in Flanders against translating the Bible, and that if it was wrong to consort with the German doctors, then the Emperor himself and many more were to blame. As to the book, he denied roundly that he had ever published anything but the New Testament, a denial which it is very hard to accept. Ultimately he was committed to prison in Brussels for his civil offence, and thus was saved, evidently by Soto's desire, from the tender mercies of the Spanish Inquisition. There he remained, in easy confinement, until February 1, 1545, when, by the negligence, or more probably connivance, of his gaolers, he escaped and made his way to Wittenberg, and thence to Strassburg, Basel and elsewhere. In disgust at the discords amongst