After sentence had been passed, they put upon the head of the martyr a paper crown, on which were depicted many horrible figures of demons,[192] and then led him away to the place of execution.
San Romano walked on, surrounded by the mob, who heaped on him insults 'harder to bear than death.' Just beyond the suburbs of the town he came to a wooden cross. The crowd stopped and the inquisitors wished to compel him to adore it. 'It is not wood,' he replied, 'which Christians adore, but God. He is present in my heart and I adore him there with all reverence. Pass on; go straight to the place of my destination.' At these words the people uttered loud cries, and loaded him with insults, considering his refusal to be a crime. 'The cross,' said some of them, 'the cross would not allow a heretic to adore it.' Then fancying that there was some divinity in the wood, the crowd pressed round it; some drew their swords, and clove the cross into a thousand pieces.[193] Most happy did any one think himself who could secure the smallest fragment, for the wood was to heal them of every disease.
DEATH OF SAN ROMANO.
San Romano was accompanied by a numerous escort. He was surrounded by archers of the Imperial Guard. Some great personages belonging to both parties had desired to be witnesses of the last moments of this man, whose convictions were so deep. Amongst them was the English envoy. San Romano was placed in the midst of a great heap of wood, which was forthwith set on fire in several places. When he began to feel the fire he raised his head,[194] looking up to heaven, which was about to receive him. But the inquisitors imagined that he was calling them and would yield to their entreaties. 'Draw away the wood,' they said, 'he wants to retract his doctrine.' The burning pieces were removed, and San Romano was set as it were at liberty, without having taken any harm from the fire. Turning then a look of indignation upon the inquisitors, he said: 'What malice urges you to this? Why envy me my happiness? Why snatch me from the true glory which awaits me?'[195] The inquisitors then, confused and irritated, ordered him to be again cast into the fire, which had by this time risen to great violence, and instantly consumed him.
The sermon at this auto-da-fé had been preached by Carranza,[196] but it does not appear that he had convinced all his hearers. Some of the archers of the Imperial Guard carefully collected the ashes of the disciple of the Gospel. The English ambassador avowed that he recognized in him 'a true martyr of Jesus Christ.'[197] In consequence of this saying he was obliged to absent himself from court for several months. The archers who had gathered up the ashes were sent to prison. Meanwhile the inquisitors declared everywhere that San Romano was damned, that none was permitted to pray for him, and that whosoever should dare to hope for his salvation would be considered a heretic. This martyrdom took place about the year 1542.[198]
The times of the Reformation abound in martyrs; and we might well ask whether primitive Christianity, which came to an end when the reign of Constantine began, had so great a number of them as the renovated Christianity of the sixteenth century; especially if we take into account the different length of the periods. The impulse which led the martyrs of the Netherlands, of France, England, Hungary, Italy, Spain, and other lands to give up their lives calmly and even joyfully, proceeded from the depth of their convictions, the holy and sovereign voice of conscience, enlightened, purified, and strengthened by the word of God. In the souls of these lowly heroes there was a secret and mighty testimony to the truth of the Gospel which vividly manifested to them its grandeur, impelled them to sacrifice all for its sake, and gave them courage to obey, although it cost them not only goods and worldly greatness, but also the good opinion, the affection and esteem even of those whom they most tenderly loved. Obedience, indeed, was not always instantaneous. Sometimes there were hindrances, conflicts, hesitation, and delay. There were also some weak consciences which were overcome. But wherever the conscience was sound, it acquired in the midst of difficulties more and more force, and when once its voice was heard the victory was won. It must be understood that we do not mean here a conscience which a man has made for himself; that of which we speak was the highest expression of truth, justice, and the divine will, and it was found to be the same in all regions. The souls of these martyrs were exempt from all prejudices, pure as a cloudless sky. They were conscientious men; and herein we have the complete explanation of the grand phenomenon presented to us in the Reformation. Here was a force sufficient to break through stubborn bonds, to surmount passionate opposition, to brave torture, and to go to the stake. No concessions were to be made, no agreement with error. The noble martyrs of the first centuries and of the sixteenth were the select spirits and the glory of the human race.
ITS RESULT.
The death of San Romano was not fruitless. The saying current in the first centuries was once more verified,—the blood of the martyrs is the seed of the church. His faith, his renunciation of the world, his courage at the stake, his rejoicing at the near approach of death, deeply affected such of the spectators as had a conscience not yet seared. The evangelicals of Valladolid, who had hardly avowed their convictions except to their most intimate friends, were emboldened. They expressed their sympathy with the martyr, and zeal and decision took the place of timidity and lukewarmness. No church, however, was formed in Valladolid till some years afterwards.