On the 25th of April, 1558, Donna Antoinia Mella deposed, that Christopher de Padilla had given her a MS. containing Lutheran doctrines, which he said was written by Carranza. This declaration was not communicated to the archbishop, because the work was composed by Fray Dominic de Roxas. On the 17th of the same month, Pedro de Sotelo made a similar declaration.
On the 29th of April, Donna Anne Henriquez d'Almanza deposed, that she asked Fray Dominic de Roxas if he should treat of points of doctrine with the archbishop, and that he said he should not, because Carranza had just written a book against the Lutherans. She added that she had heard Francis de Vibero say, that the archbishop would burn in hell, because, knowing better than any person that the doctrine of Luther was orthodox, he had condemned several persons to the flames in England, for professing it. Francis de Vibero, on being interrogated, declared that he did not remember to have used these words, and that he thought it doubtful, because Carranza had always been a Roman Catholic.
Donna Catherine de Rios, prioress of the convent of St. Catherine, at Valladolid, deposed, on the 24th of April, that she heard Fray Dominic de Roxas say, that Don Bartholomew had declared that he did not find any evidence of the existence of purgatory in the Holy Scriptures: she added however, on the following day, that she was persuaded that Carranza did believe in purgatory, because he always exhorted his monks to perform masses for the dead; she deposed, that having asked Donna Anne Henriquez, if the archbishop held the same opinion, that she did; she replied, that on the contrary he had written a book in refutation of them; that Donna Bernardina de Roxas told her that she had learnt from Fray Dominic, that the archbishop had advised him not to suffer himself to be led away by his genius; that Sabino Astete, canon of Zamora, assured her that he had heard Fray Dominic declare that he had the greatest compassion for Carranza, because he did not hold the same opinions as he did. This declaration was not communicated to the archbishop in the publication of the depositions of the witnesses, because it contained nothing against him. If these declarations had been made known to his defender, he might have derived great benefit from them.
Fray Dominic de Roxas being summoned on the proposition relating to purgatory, declared that Don Bartholomew had always spoken on that subject like a good Catholic.
Fray Juan Manuelez, a Dominican, deposed on the 18th October, 1560, that nine or ten years before, he conversed with Don Bartholomew concerning a Lutheran who was condemned to be burnt, but could not be certain whether the archbishop advanced the following proposition: It is certain that the Holy Scriptures do not assure us that there is a purgatory,—This witness makes his deposition a year after the arrest of the archbishop, and is not certain of the fact. Would he not have denounced him ten years before, if he had heard him speak in that manner?
On the 4th of May, 1559, Pedro de Cazalla deposed that in 1554 he heard Don Charles de Seso deny the existence of a purgatory, and repeat the proposition before Don Bartholomew Carranza, who appeared scandalized, but did not attempt to refute or denounce him. The deponent also said, that Fray Dominic de Roxas told him, that he had informed Carranza that he could not reconcile the doctrines of justification and purgatory, and he replied that it would not be a great evil if there was no purgatory; that having answered from the decision of the Church, his master said to him, You are not yet capable of understanding this matter.
Don Charles de Seso being interrogated on this subject on the 27th June, replied that Don Bartholomew had told him that he ought to believe in the existence of purgatory, and that if he was not obliged to depart, he would answer his arguments in a satisfactory manner; that Pedro Cazalla was the only person to whom he had communicated his conversation with Carranza; that he had reason to believe his present summons was occasioned by the declaration of Cazalla, who had not spoken the truth. On the 20th and 23rd, Fray Dominic declared that Carranza had always spoken of purgatory like a good Catholic. Thus it appears that the declarations of Cazalla were proved to be false, before the order for an arrest was issued.
On the 7th of May, 1559, the inquisitor, William, remitted a letter from Carranza, in which he mentions Don Charles de Seso, and says that he did not denounce him, because he thought he had only been led into error; which was proved by the reply of Seso, when reprimanded by him, that he would only believe that which was really commanded by the Catholic religion, and that he then told him he could not do better.
Garcia Barbon de Bexega, an alguazil of the Inquisition of Calahorra, deposed on the 12th of May, that he arrested Fray Dominic de Roxas, when he endeavoured to fly from Spain, and that when conversing with him on the increase of the number of Lutherans, he asked if his master Carranza was of that sect; Roxas replied in the negative; that he was not going to seek him in Flanders for that reason, but to obtain from the king the favour of not being degraded. This declaration was not communicated to the archbishop in the publication of the depositions.
On the 13th of May, Fray Dominic de Roxas declared that Fray Francis de Tordesillas had expressed pity for him, when he heard him speak of justification, and make use of phrases in his discourses tinctured with Lutheranism; that this also happened to Carranza. Fray Francis, on being examined, deposed, that having copied several works of the archbishop, and translated others into Latin, for the Marchioness d'Alcañices and different persons, he had introduced a preface into one MS., stating that the way to avoid falling into error in reading these works, was to understand in a Catholic sense some propositions on justification, which might be interpreted in a different manner; that all that Carranza had written was in the spirit of the Catholic religion; that he, deponent, knew his intentions to be pure, because he had seen him practise good works, and his sermons, conferences, and private life, perfectly accorded with the true principles of faith.