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 repression to the uttermost; and Philip replied that he would do what his father wished and more also. He told Carlos de Seso that if his own son were a heretic, he would himself carry the wood to burn him; and in this, as in most other things, he was a typical Spaniard. The rage against heresy regarded all learning, all evangelical teaching, with suspicion; to speak overmuch of faith or of inward religion might be a disparagement of works and of outward religion. Sooner or later most of the learned men of the day were cited on suspicion of heresy, or, if not actually cited, their actions and words were carefully watched. Fray Luis de Leon, poet and scholar, spent nearly five years in the prisons of the Inquisition whilst his works were being examined; and although he was at length acquitted, his Translation of the Song of Solomon was suppressed, and he again fell under suspicion in 1582. Juan de Avila, Luis de Granada, even St Teresa, and St John of the Cross were accused; and it is said that Alva himself and Don John of Austria were not above suspicion.

Above all, the Inquisition struck, and not ineffectively, at the highest ecclesiastic in Spain, and brought him low, even to the ground. Bartolomé de Carranza was born in 1503, of a noble family, at Miranda in Navarre, and he entered the Dominican Order at the age of seventeen. In 1523 he was sent to the College of San Gregorio at Valladolid, of which he ultimately became Rector. It is possible that on a visit to Borne in 1539, to attend the Chapter-general of his Order, he met Juan Valdés. As time went on Bartolomé was more and more honoured in Spain for his learning and goodness. In 1545 Charles V sent him as theologian to the Council of Trent, where he won golden opinions. His doctrine of Justification was indeed questioned on one occasion; but he had no difficulty in showing that his words were in harmony with the decree of the Council, and he was vigorous in his treatment of heretical books. In Spain (1553), in England (1554), and in Flanders (1557), he showed himself zealous against heresy; and when, late in the latter year, he was chosen to be Archbishop of Toledo, his own was the single dissentient voice. Having at length accepted the office, he gave himself unreservedly to its duties. But it soon appeared that he was not without enemies. Some of the Bishops were ill-disposed towards him because he rigorously enforced upon them the duty of residence. Valdés, the Inquisitor-General, was jealous of him, perhaps because he himself had aspired to the primatial see. And the great theologian Melchor Cano, of his own order, was a lifelong rival. The two men differed in the whole tone of their minds; Fray Melchor was a thinker of almost mathematical accuracy, while Fray Bartolomé reasoned from the heart.

Under these circumstances very little evidence would suffice for a process for heresy; and Carranza himself, learning that it was in contemplation, wrote repeatedly to the Inquisitors in his own defence. Valdés however had applied to Rome for permission to proceed against