 Although his writings do not appear to follow the demand of Apostolici regiminis that philosophers defend Catholic dogma to the best of their ability, ecclesiastical authorities did little to enforce the Fifth Lateran Council. While never convicted of heresy, or even tried for it, nevertheless after the publication of On the Immortality of the Soul he faced significant turmoil, including accusations of heterodoxy and the burning of copies of his books at Venice. Some adversaries, such as Ambrogio Flandino, associated On Fate with Martin Luther’s and Jan Hus’s denials of free will, an association that continued throughout the sixteenth century (Del Soldato 2010). That Guglielmo Gratarolo, a Calvinist exiled from Bergamo living in Basel, printed On Incantations and On Fate potentially confirmed perceived links to heterodoxy (Maclean 2005). As the Counter Reformation more clearly defined Catholic orthodoxy in the second half of the sixteenth century, many Catholic theologians and philosophers, especially Jesuits, saw his teachings as noxious and a potential source of heresy. During the seventeenth century, concerns over Pomponazzi grew in part due to the convicted and executed heretic Giulio Cesare Vanini (d. 1619), who appropriated a number of Pomponazzi’s arguments. Subsequently, many scholars, including François Garasse, Marin Mersenne, and Tommaso Campanella, linked him to atheism and to Niccolò Machiavelli’s promotion of religious imposture as a political tool. Yet he still had his defenders. The erudite Frenchman Gabriel Naudé praised Pomponazzi both for his wit and for his historically accurate interpretation of Aristotle. As a result, Pomponazzi became linked to seventeenth-century libertinism (Martin 2014: 94–95, 124–44).