CHAPTER V.
FANATICISM AND BROTHERLY LOVE. JUAN DIAZ.
(1545-1547.)
ENMITIES OF BROTHERS.
History, both sacred and profane, opens, so to speak, with the enmities of brothers. Cain and Abel, Atreus and Thyestes, Eteocles and Polynices, Romulus and Remus, inaugurate with their murderous hatred the origin of human society or the beginning of empires. This remark of an eminent thinker, M. Saint-Marc Girardin, may be carried farther. In the first days of Christianity, Jesus, when announcing to his disciples the tribulations which awaited them, said: The brother will deliver up the brother to death. Similar unnatural conduct is likewise to be met with at the second great epoch of Christianity, that of the Reformation. Strange! that a doctrine so worthy to be loved should be enough to arouse hatred against those who profess it, and even hatred of so monstrous a kind as to show itself in fratricide.
Brotherly love is one of the most beautiful features of human nature. A brother is a friend, but a friend created with ourselves. Brothers have the same father, the same mother, the same ancestors, the same youth, the same family, and many things besides in common. A brother is not merely a friend whom we meet and cling to, although that is no small blessing; he is a friend given by God, a second self. But just in proportion to the sacredness of the bond of brotherhood is the depth of the evil when it is disregarded. The nearer brother stands to brother, the deeper is the wound inflicted when they clash. The noblest feelings of our nature are then trampled under foot, and nothing is left but the most egotistic, the most savage instincts. The man disappears, and the tiger takes his place. While the history of the Reformation brings before us examples of the tenderest brotherly affection, as, for example, in the case of the Enzinas, it presents us also with some of those tragic catastrophes which must draw from us a cry of horror.
JUAN DIAZ.
Among the Spaniards who were studying at Paris about 1540 there was, besides James Enzinas, a young man from Cuença, named Juan Diaz. After making a good beginning in Spain, he had gone in 1532 to complete his studies at Paris, at the Sorbonne, at the Collège Royal, instituted by Francis I. There, by his progress in learning, he had soon attained a distinguished position among the students. At first he applied himself, like a genuine Spaniard, to scholastic theology. He became intimate with one of his fellow-countrymen, Peter Malvenda, a man older than himself, and a doctor of the Sorbonne, who was subsequently much employed by Granvella and by Charles the Fifth. Malvenda was a man rich in resources, but also full of prejudices, superstitions, and the pride which is the usual characteristic of the Roman doctors. Diaz, on the contrary was characterized by great meekness, benevolence, candor and simplicity, integrity, plain-dealing, prudence and purity of life. Having a deep sense of the value of the sacred writings, he was anxious to read them in the original, and therefore studied Hebrew and Greek with unflagging earnestness. The reading of the sacred books opened before him a new world. The conflict between two doctrines which was agitating Christendom began within himself. What ought he to believe? Diligent in prayer, says one of his biographers, he very fervently prayed God to give him the pure knowledge of his holy will.[168] He became intimate with his fellow-countryman, James Enzinas, and they read the Scriptures together, James giving an explanation of them. The eyes of Diaz were opened, and the same Spirit which had inspired the sacred writers made known to him the Saviour whom they proclaimed. He clung to him by faith and henceforth sought for righteousness in him alone. He gave up the scholastic theology, embraced the Gospel, and became the associate of men who shared his own convictions. Among these were Claude de Senarclens, Matthew Budé, son of the illustrious William Budé, and John Crespin, son of a jurisconsult of Arras, advocate to the parliament of Paris. Impressed with the beauty of evangelical doctrine, Diaz was convinced that he must not hide it. He burned 'to exhibit it before the world,' he said. He felt at the same time the need of gaining more knowledge and more power, and of being strengthened in the faith by experienced teachers. He therefore left Paris and betook himself to Geneva with Matthew Budé and Crespin, 'for the purpose of seeing the state of the church in that town and the admirable order which was established there.' Diaz stayed in the house of the minister Nicholas des Gallars. This visit took place in 1545.[169]
After having conversed with the great reformer, set forth his faith, and received his approval of his doctrine as good and holy, Diaz felt it desirable to visit the evangelical churches of Germany. His stay extended to about three months, and he then went first to Basel, afterwards to Strasburg. Bucer and his friends were delighted with the young Spaniard, with his acquirements, his talents, his agreeable manners, and especially with his piety. Admitted to familiar intercourse with them, he entered more and more fully into the knowledge of evangelical doctrines and affairs. He enjoyed the conversation of these Christian people and the free and hearty manners which prevailed among them. He had no thought of quitting Strasburg; but a circumstance which occurred about six months afterwards led to his removal.