THE NEW SCHAFF-HERZOG
at Geneva with Calvin, 1545, and assisting Butzer at the colloquy at Regensburg, he retired to Neuburgon-the-Danube and published his brief Summa (1546). At the instigation of his brother Alfonso, attached to the papal court at Rome, he was treacherously assassinated Mar. 27, 1546.
The first Evangelical groups as nuclei of a congregation were formed at Seville. Juan Perez de Pineda, prior of the church of Osma, and secretary of the imperial embassy at Rome, 1547, was there impressed by the papal abuses. After his return to Andalusia he became director of the Colegio de doctrina at Seville, and made an effort to promote true piety. Threatened by the Inquisition, he emigrated in the fifties to Geneva. In the mean time, Rodrigo de Valera, a layman, who by diligent study of the Latin Bible had been led to depart from the Roman doctrine and who had preached his new faith in the streets, influenced Juan Egidio, who worked in unison with Constantino Ponce de la Fuente, from 1533 powerful preacher at the cathedral. The latter issued Confessio hominis peccatoris published in the Serinium antiquarum of Dr. Gerdes (Groningen, 1749-65) and Summa, in Espafioles Rcformados (Madrid, 1847). Egidio, suspended by the Inquisition (1552) from preaching and lecturing for ten years, retracted, but died in repentance at Seville, 1556. In 1555 seven men and women from Seville fled to Geneva, and likewise twelve monks from the Isidore monastery at Seville. Perez who had been at Frankfort, 1556-58, secured permission at Geneva to be preacher of a Spanish congregation. He had published a Spanish translation of the New Testament (Geneva, 1556); Sumario breve de doctrina Christiana (1556); the Commentary by Juan de Valdes on Romans (q.v. ; 1557), and on I Corinthians (1557) . In 1557 some of his publications were brought to Seville. Their discovery led to the arrest of a great number of people who were suspected of heresy; others fled from the country. Constantino was placed under arrest. Similarly there arose an Evangelical movement in the capital, Valladolid, and vicinity, on the initiative of Carlos de Seso, of Verona, who in Italy had become acquainted with the doctrine of the Reformation. He cautiously gathered adherents, particularly the family of Cazalla, among them the court preacher Augustin de Cazalla. In 1558 the Inquisition interfered and May 21, 1559, there took place in Valladolid an auto dafe of Protestants. Cazalla retracted but was burned alive; a brother and sister were garroted; a brother and sister condemned to imprisonment; and the exhumed remains of the mother were burned. The only one who refused to retract was the advocate Antonio de Herrezuelo, who suffered a heroic death. In Aug., 1559, Carranza, archbishop of Toledo, was arrested; after an imprisonment of seventeen years he was condemned to abjure heresy. On Sept. 24, 1559, an auto daji. took place in Seville. A house in which Evangelicals had frequently held meetings was torn down. The king attended a second auto da fe in Valladolid, Oct., 1559, and took an oath that he would assist and favor the Inquisition. Carlos de Seso was burned ; also Juan Sanchez the sacristan of another brother of Augustin Cazalla, who in turn was garroted, In Seville, Dec. 22, 1560, Julian
Hernandez, a lay brother of the Isidore cloister, and others were sent to the stake. The remains of Egidio and Constantino, who had died in prison, and the effigy of Pineda were consigned to the flames. Several autos da f6 followed in 1562 with a number of victims including Garcia Arias, called Maestro Blanco, who had kindled evangelism in the monastery. With these autos, but barely mentioned, the Evangelical movement in Spain was practically smothered. The rest of the acts of the Inquisition pertain to resident French, Dutch, and English traders and seamen, apart from any national movement. A group of French Protestants were thus executed at Toledo, 1565.
From the group of fugitive monks of San Isidro originated the Artes Inquisitionis (Heidelberg, 1567), under the pseudonym Reinaldus Gonsalvius Montanus, the reliability of which was evidently made uncertain by the author's hatred of his tormentors, and his southern temperament. Of the other fugitive monks of San Isidro Antonio delCorro arrived at Geneva, 1557; he soon went to Lausanne to study at the academy. Theodor .Beza (q.v.) honored him with his friendship. In 1559 Corro with the recommendation of Calvin returned to southern France in order to be nearer to his countrymen. In 1563, he, together with his convent friend Cassiodoro de Reyna and Valera (ut sup.) printed the Spanish New Testament in one of the castles of the Queen of Navarre. Corro was proscribed at Toulouse, but escaped by flight. In Bergerac, where Reyna visited him, he was forbidden to preach because he was a foreigner. Juan Perez de Pineda met the same fate in Blois. All these fugitives from Seville were sheltered in Montargis by Renee of France (q.v.). In 1566 Corro followed a call as preacher to Antwerp. For the queen regent, however, a Spaniard as Evangelical preacher was objectionable. William of Orange desired that the Evangelicals of the Netherlands should declare for the Augsburg Confession in order to assure imperial aid. The Evangelical preachers were banished from the Netherlands, however, and Alva's regime began. In the mean time Corro had gone to England. At London his known friendship with Reyna, who had gone there from Geneva, 1559, and taken charge of the Spanish congregation and left England because of unfounded charges, barred Corro from the French congregation. He served the Italian, but was denied the communion and deprived of the pulpit by the bishop. He united with the Anglican Church, and under the auspices of the legal corporation of the Knights Templars in London delivered Latin theological lectures. He became religious teacher in three institutes of the University of Oxford, 1597; was theological censor of Christ Church College, 1581-85; received a prebend of St. Paul's, London, 1582; and died, 1591, at London. He transformed the Epistle to the Romans into a dialogue between the apostle and a Roman (London, 1574). His Latin paraphrase of Ecclesiastes (1579) has been printed several times. Highly esteemed as a theologian by the Arminians, he denied predestinated reprobation and is said to have opposed the interference of the State against heretics. When Cassiodoro de Reyna left England in 1565 he settled with his family at Frankfort-on-