SECOND ARREST OF SAN ROMANO.
The Spaniards in Charles's suite were less politic than himself, and they displayed much irritation at the language of their countryman. When, therefore, the young Christian of Burgos desired to speak a fourth time with the monarch, they had him carried off and put into prison. Their fury rose to the highest pitch, and weary of the consideration shown to him, they were about to seize the audacious young man and throw him without further ceremony into the Danube.[101] The emperor prevented this, and ordered him to be tried according to the laws of the empire. He was then thrown into a deep dungeon, where he was kept in chains. According to some accounts, he was bound to the wheels of a chariot, dragged in the train of the emperor, and even transported to Africa,[102] whither Charles at this time betook himself on a famous expedition. This story appears to us very improbable. However that may be, on the day when he was released from prison he was cruelly bound and chained together with real criminals, without the least regard to his social position or the cause for which he had been arrested, and thus conducted on a miserable cart either into Africa or into Spain. One of the Spaniards who had accompanied him on the way from Louvain to Ratisbon approached the cart, and, surprised at the barbarous manner in which his friend was treated, asked him, 'What is the meaning of this? Why are you here in company with criminals and treated with such ignominy?' Poor San Romano, constant in his faith and hope, raised his arms as high as he could, saying, 'Do you see these iron chains? They will procure me in the presence of God greater honors than all the pomp and magnificence of the emperor's court. O glorious bonds! you will soon shine like a crown of precious stones. You see, my brother, how my arms and legs are bound and how my whole body, weighed down by these irons, is fastened to the cart, without being able to stir. But all these bonds can not prevent my spirit, over which the emperor has no authority, from being perfectly free,[103] nor from rising to the dwelling of the eternal Father to contemplate heavenly things, nor from being there continually refreshed by the sweet society of saints. Ah! would to God that the bonds of this mortal body were already severed and that my soul could even now take flight to my heavenly home! It is my firm assurance, that soon, instead of these transient chains, everlasting joy in the glorious presence of God will be given me by the just Judge.' Such was the faith of the martyrs of the Reformation. There was something within them that was free, liberrimus animus. There the emperor had nothing to command, nothing to say. Thus it was that after the night and bondage of the Middle Ages, our modern freedom took its rise. Holy and glorious origin! San Romano's friend was so astonished and touched by these words that he 'shed a torrent of tears.' His grief was so intense that he could not speak, and answered only by tears and sighs. But soon the guards, noticing perhaps this conversation, drove on at a great rate, and the friends were separated.[104]
San Romano on his arrival in Spain was delivered over to the Inquisition of Valladolid. The inquisitors threw him into a dark prison, 'a most horrible subterranean hole,' says the French translator. They subjected him to far more cruel treatment than he had ever experienced from the soldiers; and he suffered more than in the great dangers which he had incurred at sea, from the chains with which he was loaded, and a thousand other torments. This took place in 1542, and San Romano remained in prison about two years.[105]
CHAPTER IV.
THE NEW TESTAMENT IN SPANISH PRESENTED TO CHARLES THE FIFTH BY ENZINAS.
(1542-1545.)
While these events were passing, Francis Enzinas was working at Wittenberg under the eye of Melanchthon at his translation of the New Testament. The work was at last completed, and there remained only to print it and send it to Spain. For this purpose Enzinas was to go to Antwerp. He set off, therefore, from Wittenberg in the month of January, 1543, just after his friend San Romano had been confined in the dungeons of Valladolid. He first proceeded, by very bad roads, and in the midst of winter, to Embden, where he wished to see John Alasco. 'We conferred on several matters, which he has no doubt communicated to you,' wrote Francis to Melanchthon. Thence he went to the convent of Adnard, in the neighborhood of Groningen, where Hardenberg then was. This man's regard for the Gospel had abated, and he had determined to pass the rest of his days in peace in his convent. Enzinas endeavored to induce him openly to profess the doctrine of the Gospel. In this he succeeded. Hardenberg left the convent and went to Cologne. Francis went to Louvain, where he arrived in March, 1543.[106]
ENZINAS AT LOUVAIN.
The moment was not favorable. The Inquisition and the secular power itself were both preparing their terrors. There was an under-current of agitation in the city; hatred or fear was everywhere rife. Enzinas had many friends in the city; but knowing that he came from Wittenberg, and pretending that he 'smelt of sulphur,' those with whom he was most intimate, far from lavishing on him marks of tender affection, as formerly, remained mute and trembled in his presence. He well understood the reason. The very day after his arrival, the Attorney-General, Peter du Fief, cast into prison, as we have seen elsewhere,[107] all of the evangelical party who fell into his hands. An uncle whom Enzinas had at Antwerp, Don Diego Ortega, invited him to go and see him, and he was received in that town with open arms. At this period he was alternately at Antwerp, Brussels, and Louvain.