There had gone with Philip to England as one of his confessors a learned and eloquent friar named Bartolomé de Carranza, of the Order of Preachers. He had been active in his efforts to bring England into the Catholic fold, and had especially devoted himself to refuting the arguments upon which the reformers depended. By his zeal and ability he had gained the good-will of Philip, who had, after his return to Brussels, raised him to the archbishopric of Toledo and the primacy of Spain. He shortly afterwards left for his diocese, with instructions to visit the emperor at Yuste on his way thither. He found Charles dying, and administered the last consolations to him, whilst another monk, a spy of the Inquisition, knelt close by, storing up in his mind for future use against him the words of hope and comfort he whispered to the dying man. It was afterwards alleged that he had dared to say that we might hope for salvation and justification by faith alone. Previous to this (1558) he had published in Antwerp a work called _Commentaries on the Christian Catechism_, in the preface of which certain words of a somewhat imprudent tendency were employed. “He wished,” he said, “to resuscitate the antiquity of the primitive church because that was the most sound and pure”; and in the body of the book certain propositions were cautiously advanced, which, however, nothing but the keenest sophistry could twist into heresy. Carranza was at Alcalá de Henares in August 1559, shortly before Philip left Flanders, when he was summoned by the Regent Juana to Valladolid. The archbishop had known for some time that the spies of the Inquisition were around him, and endeavoured diplomatically to delay his journey until the king should arrive; but Philip had deferred his departure for a fortnight, because a soothsayer had predicted heavy storms at sea, and before he could arrive the archbishop, who had then reached Torrelaguna, was taken from his bed at one o’clock in the morning and carried to the dungeons of the Inquisition at Valladolid. His arrest caused the greatest dismay throughout Spain. Contemporaries made no secret of their belief that he was not imprisoned for religion at all. His catechism was unanimously approved of by the pope, and by the Congregation of the Index in Rome. The Council of Trent solemnly and repeatedly protested against his arrest, and for many years it was a pitched battle between the Inquisition and the king on the one hand, and all the Catholic Church on the other. The documents in the case reached 25,000 folios of writing, some of the allegations against the archbishop being quite ludicrous in their triviality and looseness. In all probability the first cause of Carranza’s arrest was the jealousy of Valdes, Archbishop of Seville, the inquisitor-general. He was, like all the chief inquisitors, a Dominican, and during the many years he had been at the head of the Holy Office had become intolerably overbearing and ambitious.