We have seen that the Gospel had been well received at Seville, in the south; it was likewise welcomed at Valladolid, in the north, the usual seat of the king. There was one man who at this epoch, by reason of his ability, the offices with which he was invested, the missions which were entrusted to him, and his religious character, played an important part in Spain. He passed for one of the most violent enemies of evangelical truth; and such indeed he was, but ultimately he became himself an evangelical, at least in essential points. This was Bartholomew Carranza, who was born in 1503, at Miranda, in Navarre, and was at this time teaching theology at Valladolid with great applause. He had completed his studies at the university of Alcala, and in 1520 had entered the Dominican order. While he was at the college of St. Gregory of Valladolid, in 1527, he had undertaken the defence of Erasmus, and had consequently been denounced to the Holy Office. At a still earlier period he had conversed with a Dominican older than himself, Professor Michael de Saint Martin, on _matters pertaining to the conscience_. The doctor found that the young monk greatly limited the power of the pope. For this he had been rebuked and ultimately denounced to the Holy Office (November 19, 1530). But these two denunciations came to nothing. It was found that the evidence was not sufficient to support an accusation. On the revival of the denunciations at a later period, Carranza, who by this time had become an archbishop, was placed under arrest. At an early age he had felt some relish for the truth. Had he lived in the midst of Gospel light he would have joyfully received it; but the darkness of Rome withheld him and for a long time led him astray. In 1534 he was appointed professor of theology at Valladolid, and in 1539 he was named a delegate to Rome to attend a chapter of his order. He maintained there some theses with so much success that Pope Paul III. gave him permission to read prohibited books. The reading of these was afterwards of advantage to him. At this time he enjoyed the reputation of a fervent Catholic. His opposition to heretics, his olive-colored complexion, and the sombre costume of his order, earned him the surname of the _black monk_. Nevertheless he displayed altogether a superior mind; and in consequence of this he was early distinguished by Charles the Fifth. If he were then strongly attached to Roman doctrines it was with sincerity, because he believed them to be true; and he was, moreover, a stranger to petty ecclesiastical superstitions.[180]