Chapter XVIIOf the great advantage derived by this province from the observance of the aforesaid rules[These holy ordinances have without doubt been inspired by God; and the religious followed them with such exactitude that it was impossible for them not to obtain marvelous results and extraordinary successes, as in the work of God unimpeded by the imperfect obedience of His servants. The one great advantage was the profit of their own souls; the other was the salvation of an innumerable multitude of heathen, brought into the church by those who observed these ordinances. As for the first point, the sanctity of these great servants of the Lord has spread its fragrance throughout all the world. In proof hereof, many letters have been collected, written by the religious of this province to that of España, in which they recount with high praise what they have seen in it. It should be noticed that, as these countries are very far from España, the narratives receiveddiffer widely; for here more than elsewhere is verified the Castilian proverb, that every man gives his account of the day as he has acted in it. Those who have been aided by the Lord, and who have embraced the ministry among the Indians, and the holy ordinances of this province, out of the desire to serve Him, praise it highly, being compelled to do so by the truth, and by the finger of God which they have seen in it. Those who from sloth or from self-love have not been able or have not been willing to persevere in this mission, and have returned to España, wish to gild over this return, and tell everything about the province that their little affection for it suggests to their minds. As the latter are present and the former are not, the words of the latter have the greater force. It is a great proof of the virtue of the province that its good name is not blackened. Frequently when good religious set out hither, they are asked to send back a plain statement of the truth of affairs in the province. From these letters, religious of great ability have collected a number of extracts containing statements sent back to España with regard to the virtue and religion here to be found. The testimony of these letters from many thoroughly qualified witnesses, who write at the desire of their friends in España, and who have come purposely to investigate the condition of this province, is certainly sufficient evidence without calling in any other. They all testify, without having known the one what the other had written, to the high state of virtue in this province. Upon this testimony we might rely with much security; but since we have evidence from others of greater rank and of higher standing, and who are not members of the province,we may take it, not as more true, but as meriting greater credit. The testimony of the bishop of China, Don Fray Juan Pinto, or de la Piedad, who came to this city of Manila on his way to España and who spent many months here, is to the following effect: “Words cannot exaggerate the devotion, the noble poverty, and profound humility of these grave and holy fathers, who live together in the greatest harmony and brotherly affection. Their life is not merely a miracle, but many miracles. Having no income, they receive more than enough; for all of them in common, and each one in particular, need nothing. The older and graver they are, the more humble; and the weakest in corporal powers zealously follows the rigor of his religious order. They always eat fish, without any sort of dainties; their chanting and their prayers are continual; their charity toward the poor, the roughness of their habit, and their humility are like those of the most perfect in the primitive days of religion. They are zealous for the salvation of souls, and spend their time in learning not only the many languages of the Philippinas, but likewise those of the Chinese. They win more souls to God than any of the other orders. I die with sorrow when I think I must go on to Macan. There is only one way in which I can be comforted, and for that I rely upon your Reverence”—he is writing to the general of the order—“I trust that your Reverence will restore to these Spanish fathers the convent established in Macan by their predecessors, and that it will be subject to this province of Manila, in order that it may share in its reformed constitution and may reach its perfection. There are fathers here who understand the Chinese language thoroughly,and who have made many converts among the Chinese in that province.” Later in the letter he says: “I beg of your Reverence that you will hear the prayer of this your poor son. Let a new convent be established for these holy religious, if the country will support them; and no scandal will follow from having two convents of one order in the province.” This letter is dated at Manila, June 25, 1610.This great prelate went to España, reaching the court in the year 1617. The report that he gave was such that in virtue thereof, and because of other reasons stated in the general chapter held by our order at Paris, 1611 [sic] the following ordinance was passed, among those which pertained to this province: “It is with great joy that we learn, by certain report, that the Philippine province of the Holy Rosary has been most successful in the conversion of the tribes of that region. It goes on daily advancing; in it the observance of the rule flourishes in the highest degree. Though the number of the brethren is small, and they are widely scattered among those tribes, yet they have recently stretched out their branches to the kingdom of Japon. The harvest reaped there can be learned from the fact that some of the Japanese who were taught by them, though but recently converted to the holy faith, have advanced to such a pitch of devotion that they gave up their lives for their belief, as we learn from a trustworthy printed report. Not contented even yet, they gird up their loins to send on some of their number to the very populous kingdom of China, whither they are called by the most illustrious Don Fray Juan de Piedad, bishop of Macan a Portuguese member of our order.” Immediatelyafterward follows the case of our convent in Macan, and the direction to restore it to this province—although, on account of the opposition of the Portuguese, the order has not been carried into execution.A third piece of testimony is a letter written to the king our sovereign by the cabildo of the city of Manila. This letter thanks the king for sending so many religious of all orders to the Philippinas, but in particular for those in the Dominican order, as being men already formed by their studies, and therefore prepared to be of immediate use as soon as they have learned the language. The letter represents that, as they live without income and entirely upon alms, whatever his Majesty should see fit to give them would be very acceptable to the Lord. This letter bears date July 7, 1607.A report from Manila to the royal Council of the Indias is also cited. In it the testimony of the most distinguished ecclesiastics of the cabildo is given, of their head the archbishop, at that time Vazquez de Marcado, and of the majority of the secular clergy, and they all bear witness to the virtue and devotion of the members of the province. In 1636 the accusation was brought that all the orders carried on trade with Japan; but this province brought evidence to the contrary, so far as it was concerned. The testimony of one witness may be cited here, the chief captain, who had in that year come from Macan. This was Captain Francisco de Abreo, of the Order of Santiago. He testified on oath that he had known the religious of the province of the Rosary for sixteen years; and that he had been acquainted with them in the realm of Japon, in Camboxa, and in other places where these holy religious had settled with no other object or purpose than the service ofGod and of his Majesty our lord the king. He went on to declare that they were occupied with nothing else than the conversion of souls—as is evident of itself, from the fact that the religious of these provinces have kept and still keep, with the greatest devotion, their vow of poverty and the other vows which they have professed. It is evident to all that they depend for their living upon the alms given by his Majesty, and by other faithful in this city. Another evidence of this fact is that they share with those who are settled in the kingdom of Japon, whither they have gone to suffer martyrdom and convert souls to God. The religious of the Philippinas send to them what they can, that in the midst of all the suffering which those fathers endure in the said kingdoms they may not lack sustenance, small though it be—as indeed it must be small, considering the amount which is sent them. It never surpasses four hundred or five hundred pesos; and the manner of sending it is well known to this witness. It was to ask the captains, or some other persons who went in the ships belonging to the city of Macan, to carry to the fathers in Japan their support every year, since many of these persons, as soon as they went from here, made the voyage to the kingdom of Iapon. The testimony ends with the most emphatic affirmation of the exemplary life of the members of the order, and of their high reputation.]
Chapter XVIIOf the great advantage derived by this province from the observance of the aforesaid rules[These holy ordinances have without doubt been inspired by God; and the religious followed them with such exactitude that it was impossible for them not to obtain marvelous results and extraordinary successes, as in the work of God unimpeded by the imperfect obedience of His servants. The one great advantage was the profit of their own souls; the other was the salvation of an innumerable multitude of heathen, brought into the church by those who observed these ordinances. As for the first point, the sanctity of these great servants of the Lord has spread its fragrance throughout all the world. In proof hereof, many letters have been collected, written by the religious of this province to that of España, in which they recount with high praise what they have seen in it. It should be noticed that, as these countries are very far from España, the narratives receiveddiffer widely; for here more than elsewhere is verified the Castilian proverb, that every man gives his account of the day as he has acted in it. Those who have been aided by the Lord, and who have embraced the ministry among the Indians, and the holy ordinances of this province, out of the desire to serve Him, praise it highly, being compelled to do so by the truth, and by the finger of God which they have seen in it. Those who from sloth or from self-love have not been able or have not been willing to persevere in this mission, and have returned to España, wish to gild over this return, and tell everything about the province that their little affection for it suggests to their minds. As the latter are present and the former are not, the words of the latter have the greater force. It is a great proof of the virtue of the province that its good name is not blackened. Frequently when good religious set out hither, they are asked to send back a plain statement of the truth of affairs in the province. From these letters, religious of great ability have collected a number of extracts containing statements sent back to España with regard to the virtue and religion here to be found. The testimony of these letters from many thoroughly qualified witnesses, who write at the desire of their friends in España, and who have come purposely to investigate the condition of this province, is certainly sufficient evidence without calling in any other. They all testify, without having known the one what the other had written, to the high state of virtue in this province. Upon this testimony we might rely with much security; but since we have evidence from others of greater rank and of higher standing, and who are not members of the province,we may take it, not as more true, but as meriting greater credit. The testimony of the bishop of China, Don Fray Juan Pinto, or de la Piedad, who came to this city of Manila on his way to España and who spent many months here, is to the following effect: “Words cannot exaggerate the devotion, the noble poverty, and profound humility of these grave and holy fathers, who live together in the greatest harmony and brotherly affection. Their life is not merely a miracle, but many miracles. Having no income, they receive more than enough; for all of them in common, and each one in particular, need nothing. The older and graver they are, the more humble; and the weakest in corporal powers zealously follows the rigor of his religious order. They always eat fish, without any sort of dainties; their chanting and their prayers are continual; their charity toward the poor, the roughness of their habit, and their humility are like those of the most perfect in the primitive days of religion. They are zealous for the salvation of souls, and spend their time in learning not only the many languages of the Philippinas, but likewise those of the Chinese. They win more souls to God than any of the other orders. I die with sorrow when I think I must go on to Macan. There is only one way in which I can be comforted, and for that I rely upon your Reverence”—he is writing to the general of the order—“I trust that your Reverence will restore to these Spanish fathers the convent established in Macan by their predecessors, and that it will be subject to this province of Manila, in order that it may share in its reformed constitution and may reach its perfection. There are fathers here who understand the Chinese language thoroughly,and who have made many converts among the Chinese in that province.” Later in the letter he says: “I beg of your Reverence that you will hear the prayer of this your poor son. Let a new convent be established for these holy religious, if the country will support them; and no scandal will follow from having two convents of one order in the province.” This letter is dated at Manila, June 25, 1610.This great prelate went to España, reaching the court in the year 1617. The report that he gave was such that in virtue thereof, and because of other reasons stated in the general chapter held by our order at Paris, 1611 [sic] the following ordinance was passed, among those which pertained to this province: “It is with great joy that we learn, by certain report, that the Philippine province of the Holy Rosary has been most successful in the conversion of the tribes of that region. It goes on daily advancing; in it the observance of the rule flourishes in the highest degree. Though the number of the brethren is small, and they are widely scattered among those tribes, yet they have recently stretched out their branches to the kingdom of Japon. The harvest reaped there can be learned from the fact that some of the Japanese who were taught by them, though but recently converted to the holy faith, have advanced to such a pitch of devotion that they gave up their lives for their belief, as we learn from a trustworthy printed report. Not contented even yet, they gird up their loins to send on some of their number to the very populous kingdom of China, whither they are called by the most illustrious Don Fray Juan de Piedad, bishop of Macan a Portuguese member of our order.” Immediatelyafterward follows the case of our convent in Macan, and the direction to restore it to this province—although, on account of the opposition of the Portuguese, the order has not been carried into execution.A third piece of testimony is a letter written to the king our sovereign by the cabildo of the city of Manila. This letter thanks the king for sending so many religious of all orders to the Philippinas, but in particular for those in the Dominican order, as being men already formed by their studies, and therefore prepared to be of immediate use as soon as they have learned the language. The letter represents that, as they live without income and entirely upon alms, whatever his Majesty should see fit to give them would be very acceptable to the Lord. This letter bears date July 7, 1607.A report from Manila to the royal Council of the Indias is also cited. In it the testimony of the most distinguished ecclesiastics of the cabildo is given, of their head the archbishop, at that time Vazquez de Marcado, and of the majority of the secular clergy, and they all bear witness to the virtue and devotion of the members of the province. In 1636 the accusation was brought that all the orders carried on trade with Japan; but this province brought evidence to the contrary, so far as it was concerned. The testimony of one witness may be cited here, the chief captain, who had in that year come from Macan. This was Captain Francisco de Abreo, of the Order of Santiago. He testified on oath that he had known the religious of the province of the Rosary for sixteen years; and that he had been acquainted with them in the realm of Japon, in Camboxa, and in other places where these holy religious had settled with no other object or purpose than the service ofGod and of his Majesty our lord the king. He went on to declare that they were occupied with nothing else than the conversion of souls—as is evident of itself, from the fact that the religious of these provinces have kept and still keep, with the greatest devotion, their vow of poverty and the other vows which they have professed. It is evident to all that they depend for their living upon the alms given by his Majesty, and by other faithful in this city. Another evidence of this fact is that they share with those who are settled in the kingdom of Japon, whither they have gone to suffer martyrdom and convert souls to God. The religious of the Philippinas send to them what they can, that in the midst of all the suffering which those fathers endure in the said kingdoms they may not lack sustenance, small though it be—as indeed it must be small, considering the amount which is sent them. It never surpasses four hundred or five hundred pesos; and the manner of sending it is well known to this witness. It was to ask the captains, or some other persons who went in the ships belonging to the city of Macan, to carry to the fathers in Japan their support every year, since many of these persons, as soon as they went from here, made the voyage to the kingdom of Iapon. The testimony ends with the most emphatic affirmation of the exemplary life of the members of the order, and of their high reputation.]
Chapter XVIIOf the great advantage derived by this province from the observance of the aforesaid rules[These holy ordinances have without doubt been inspired by God; and the religious followed them with such exactitude that it was impossible for them not to obtain marvelous results and extraordinary successes, as in the work of God unimpeded by the imperfect obedience of His servants. The one great advantage was the profit of their own souls; the other was the salvation of an innumerable multitude of heathen, brought into the church by those who observed these ordinances. As for the first point, the sanctity of these great servants of the Lord has spread its fragrance throughout all the world. In proof hereof, many letters have been collected, written by the religious of this province to that of España, in which they recount with high praise what they have seen in it. It should be noticed that, as these countries are very far from España, the narratives receiveddiffer widely; for here more than elsewhere is verified the Castilian proverb, that every man gives his account of the day as he has acted in it. Those who have been aided by the Lord, and who have embraced the ministry among the Indians, and the holy ordinances of this province, out of the desire to serve Him, praise it highly, being compelled to do so by the truth, and by the finger of God which they have seen in it. Those who from sloth or from self-love have not been able or have not been willing to persevere in this mission, and have returned to España, wish to gild over this return, and tell everything about the province that their little affection for it suggests to their minds. As the latter are present and the former are not, the words of the latter have the greater force. It is a great proof of the virtue of the province that its good name is not blackened. Frequently when good religious set out hither, they are asked to send back a plain statement of the truth of affairs in the province. From these letters, religious of great ability have collected a number of extracts containing statements sent back to España with regard to the virtue and religion here to be found. The testimony of these letters from many thoroughly qualified witnesses, who write at the desire of their friends in España, and who have come purposely to investigate the condition of this province, is certainly sufficient evidence without calling in any other. They all testify, without having known the one what the other had written, to the high state of virtue in this province. Upon this testimony we might rely with much security; but since we have evidence from others of greater rank and of higher standing, and who are not members of the province,we may take it, not as more true, but as meriting greater credit. The testimony of the bishop of China, Don Fray Juan Pinto, or de la Piedad, who came to this city of Manila on his way to España and who spent many months here, is to the following effect: “Words cannot exaggerate the devotion, the noble poverty, and profound humility of these grave and holy fathers, who live together in the greatest harmony and brotherly affection. Their life is not merely a miracle, but many miracles. Having no income, they receive more than enough; for all of them in common, and each one in particular, need nothing. The older and graver they are, the more humble; and the weakest in corporal powers zealously follows the rigor of his religious order. They always eat fish, without any sort of dainties; their chanting and their prayers are continual; their charity toward the poor, the roughness of their habit, and their humility are like those of the most perfect in the primitive days of religion. They are zealous for the salvation of souls, and spend their time in learning not only the many languages of the Philippinas, but likewise those of the Chinese. They win more souls to God than any of the other orders. I die with sorrow when I think I must go on to Macan. There is only one way in which I can be comforted, and for that I rely upon your Reverence”—he is writing to the general of the order—“I trust that your Reverence will restore to these Spanish fathers the convent established in Macan by their predecessors, and that it will be subject to this province of Manila, in order that it may share in its reformed constitution and may reach its perfection. There are fathers here who understand the Chinese language thoroughly,and who have made many converts among the Chinese in that province.” Later in the letter he says: “I beg of your Reverence that you will hear the prayer of this your poor son. Let a new convent be established for these holy religious, if the country will support them; and no scandal will follow from having two convents of one order in the province.” This letter is dated at Manila, June 25, 1610.This great prelate went to España, reaching the court in the year 1617. The report that he gave was such that in virtue thereof, and because of other reasons stated in the general chapter held by our order at Paris, 1611 [sic] the following ordinance was passed, among those which pertained to this province: “It is with great joy that we learn, by certain report, that the Philippine province of the Holy Rosary has been most successful in the conversion of the tribes of that region. It goes on daily advancing; in it the observance of the rule flourishes in the highest degree. Though the number of the brethren is small, and they are widely scattered among those tribes, yet they have recently stretched out their branches to the kingdom of Japon. The harvest reaped there can be learned from the fact that some of the Japanese who were taught by them, though but recently converted to the holy faith, have advanced to such a pitch of devotion that they gave up their lives for their belief, as we learn from a trustworthy printed report. Not contented even yet, they gird up their loins to send on some of their number to the very populous kingdom of China, whither they are called by the most illustrious Don Fray Juan de Piedad, bishop of Macan a Portuguese member of our order.” Immediatelyafterward follows the case of our convent in Macan, and the direction to restore it to this province—although, on account of the opposition of the Portuguese, the order has not been carried into execution.A third piece of testimony is a letter written to the king our sovereign by the cabildo of the city of Manila. This letter thanks the king for sending so many religious of all orders to the Philippinas, but in particular for those in the Dominican order, as being men already formed by their studies, and therefore prepared to be of immediate use as soon as they have learned the language. The letter represents that, as they live without income and entirely upon alms, whatever his Majesty should see fit to give them would be very acceptable to the Lord. This letter bears date July 7, 1607.A report from Manila to the royal Council of the Indias is also cited. In it the testimony of the most distinguished ecclesiastics of the cabildo is given, of their head the archbishop, at that time Vazquez de Marcado, and of the majority of the secular clergy, and they all bear witness to the virtue and devotion of the members of the province. In 1636 the accusation was brought that all the orders carried on trade with Japan; but this province brought evidence to the contrary, so far as it was concerned. The testimony of one witness may be cited here, the chief captain, who had in that year come from Macan. This was Captain Francisco de Abreo, of the Order of Santiago. He testified on oath that he had known the religious of the province of the Rosary for sixteen years; and that he had been acquainted with them in the realm of Japon, in Camboxa, and in other places where these holy religious had settled with no other object or purpose than the service ofGod and of his Majesty our lord the king. He went on to declare that they were occupied with nothing else than the conversion of souls—as is evident of itself, from the fact that the religious of these provinces have kept and still keep, with the greatest devotion, their vow of poverty and the other vows which they have professed. It is evident to all that they depend for their living upon the alms given by his Majesty, and by other faithful in this city. Another evidence of this fact is that they share with those who are settled in the kingdom of Japon, whither they have gone to suffer martyrdom and convert souls to God. The religious of the Philippinas send to them what they can, that in the midst of all the suffering which those fathers endure in the said kingdoms they may not lack sustenance, small though it be—as indeed it must be small, considering the amount which is sent them. It never surpasses four hundred or five hundred pesos; and the manner of sending it is well known to this witness. It was to ask the captains, or some other persons who went in the ships belonging to the city of Macan, to carry to the fathers in Japan their support every year, since many of these persons, as soon as they went from here, made the voyage to the kingdom of Iapon. The testimony ends with the most emphatic affirmation of the exemplary life of the members of the order, and of their high reputation.]
Chapter XVIIOf the great advantage derived by this province from the observance of the aforesaid rules[These holy ordinances have without doubt been inspired by God; and the religious followed them with such exactitude that it was impossible for them not to obtain marvelous results and extraordinary successes, as in the work of God unimpeded by the imperfect obedience of His servants. The one great advantage was the profit of their own souls; the other was the salvation of an innumerable multitude of heathen, brought into the church by those who observed these ordinances. As for the first point, the sanctity of these great servants of the Lord has spread its fragrance throughout all the world. In proof hereof, many letters have been collected, written by the religious of this province to that of España, in which they recount with high praise what they have seen in it. It should be noticed that, as these countries are very far from España, the narratives receiveddiffer widely; for here more than elsewhere is verified the Castilian proverb, that every man gives his account of the day as he has acted in it. Those who have been aided by the Lord, and who have embraced the ministry among the Indians, and the holy ordinances of this province, out of the desire to serve Him, praise it highly, being compelled to do so by the truth, and by the finger of God which they have seen in it. Those who from sloth or from self-love have not been able or have not been willing to persevere in this mission, and have returned to España, wish to gild over this return, and tell everything about the province that their little affection for it suggests to their minds. As the latter are present and the former are not, the words of the latter have the greater force. It is a great proof of the virtue of the province that its good name is not blackened. Frequently when good religious set out hither, they are asked to send back a plain statement of the truth of affairs in the province. From these letters, religious of great ability have collected a number of extracts containing statements sent back to España with regard to the virtue and religion here to be found. The testimony of these letters from many thoroughly qualified witnesses, who write at the desire of their friends in España, and who have come purposely to investigate the condition of this province, is certainly sufficient evidence without calling in any other. They all testify, without having known the one what the other had written, to the high state of virtue in this province. Upon this testimony we might rely with much security; but since we have evidence from others of greater rank and of higher standing, and who are not members of the province,we may take it, not as more true, but as meriting greater credit. The testimony of the bishop of China, Don Fray Juan Pinto, or de la Piedad, who came to this city of Manila on his way to España and who spent many months here, is to the following effect: “Words cannot exaggerate the devotion, the noble poverty, and profound humility of these grave and holy fathers, who live together in the greatest harmony and brotherly affection. Their life is not merely a miracle, but many miracles. Having no income, they receive more than enough; for all of them in common, and each one in particular, need nothing. The older and graver they are, the more humble; and the weakest in corporal powers zealously follows the rigor of his religious order. They always eat fish, without any sort of dainties; their chanting and their prayers are continual; their charity toward the poor, the roughness of their habit, and their humility are like those of the most perfect in the primitive days of religion. They are zealous for the salvation of souls, and spend their time in learning not only the many languages of the Philippinas, but likewise those of the Chinese. They win more souls to God than any of the other orders. I die with sorrow when I think I must go on to Macan. There is only one way in which I can be comforted, and for that I rely upon your Reverence”—he is writing to the general of the order—“I trust that your Reverence will restore to these Spanish fathers the convent established in Macan by their predecessors, and that it will be subject to this province of Manila, in order that it may share in its reformed constitution and may reach its perfection. There are fathers here who understand the Chinese language thoroughly,and who have made many converts among the Chinese in that province.” Later in the letter he says: “I beg of your Reverence that you will hear the prayer of this your poor son. Let a new convent be established for these holy religious, if the country will support them; and no scandal will follow from having two convents of one order in the province.” This letter is dated at Manila, June 25, 1610.This great prelate went to España, reaching the court in the year 1617. The report that he gave was such that in virtue thereof, and because of other reasons stated in the general chapter held by our order at Paris, 1611 [sic] the following ordinance was passed, among those which pertained to this province: “It is with great joy that we learn, by certain report, that the Philippine province of the Holy Rosary has been most successful in the conversion of the tribes of that region. It goes on daily advancing; in it the observance of the rule flourishes in the highest degree. Though the number of the brethren is small, and they are widely scattered among those tribes, yet they have recently stretched out their branches to the kingdom of Japon. The harvest reaped there can be learned from the fact that some of the Japanese who were taught by them, though but recently converted to the holy faith, have advanced to such a pitch of devotion that they gave up their lives for their belief, as we learn from a trustworthy printed report. Not contented even yet, they gird up their loins to send on some of their number to the very populous kingdom of China, whither they are called by the most illustrious Don Fray Juan de Piedad, bishop of Macan a Portuguese member of our order.” Immediatelyafterward follows the case of our convent in Macan, and the direction to restore it to this province—although, on account of the opposition of the Portuguese, the order has not been carried into execution.A third piece of testimony is a letter written to the king our sovereign by the cabildo of the city of Manila. This letter thanks the king for sending so many religious of all orders to the Philippinas, but in particular for those in the Dominican order, as being men already formed by their studies, and therefore prepared to be of immediate use as soon as they have learned the language. The letter represents that, as they live without income and entirely upon alms, whatever his Majesty should see fit to give them would be very acceptable to the Lord. This letter bears date July 7, 1607.A report from Manila to the royal Council of the Indias is also cited. In it the testimony of the most distinguished ecclesiastics of the cabildo is given, of their head the archbishop, at that time Vazquez de Marcado, and of the majority of the secular clergy, and they all bear witness to the virtue and devotion of the members of the province. In 1636 the accusation was brought that all the orders carried on trade with Japan; but this province brought evidence to the contrary, so far as it was concerned. The testimony of one witness may be cited here, the chief captain, who had in that year come from Macan. This was Captain Francisco de Abreo, of the Order of Santiago. He testified on oath that he had known the religious of the province of the Rosary for sixteen years; and that he had been acquainted with them in the realm of Japon, in Camboxa, and in other places where these holy religious had settled with no other object or purpose than the service ofGod and of his Majesty our lord the king. He went on to declare that they were occupied with nothing else than the conversion of souls—as is evident of itself, from the fact that the religious of these provinces have kept and still keep, with the greatest devotion, their vow of poverty and the other vows which they have professed. It is evident to all that they depend for their living upon the alms given by his Majesty, and by other faithful in this city. Another evidence of this fact is that they share with those who are settled in the kingdom of Japon, whither they have gone to suffer martyrdom and convert souls to God. The religious of the Philippinas send to them what they can, that in the midst of all the suffering which those fathers endure in the said kingdoms they may not lack sustenance, small though it be—as indeed it must be small, considering the amount which is sent them. It never surpasses four hundred or five hundred pesos; and the manner of sending it is well known to this witness. It was to ask the captains, or some other persons who went in the ships belonging to the city of Macan, to carry to the fathers in Japan their support every year, since many of these persons, as soon as they went from here, made the voyage to the kingdom of Iapon. The testimony ends with the most emphatic affirmation of the exemplary life of the members of the order, and of their high reputation.]
Chapter XVIIOf the great advantage derived by this province from the observance of the aforesaid rules[These holy ordinances have without doubt been inspired by God; and the religious followed them with such exactitude that it was impossible for them not to obtain marvelous results and extraordinary successes, as in the work of God unimpeded by the imperfect obedience of His servants. The one great advantage was the profit of their own souls; the other was the salvation of an innumerable multitude of heathen, brought into the church by those who observed these ordinances. As for the first point, the sanctity of these great servants of the Lord has spread its fragrance throughout all the world. In proof hereof, many letters have been collected, written by the religious of this province to that of España, in which they recount with high praise what they have seen in it. It should be noticed that, as these countries are very far from España, the narratives receiveddiffer widely; for here more than elsewhere is verified the Castilian proverb, that every man gives his account of the day as he has acted in it. Those who have been aided by the Lord, and who have embraced the ministry among the Indians, and the holy ordinances of this province, out of the desire to serve Him, praise it highly, being compelled to do so by the truth, and by the finger of God which they have seen in it. Those who from sloth or from self-love have not been able or have not been willing to persevere in this mission, and have returned to España, wish to gild over this return, and tell everything about the province that their little affection for it suggests to their minds. As the latter are present and the former are not, the words of the latter have the greater force. It is a great proof of the virtue of the province that its good name is not blackened. Frequently when good religious set out hither, they are asked to send back a plain statement of the truth of affairs in the province. From these letters, religious of great ability have collected a number of extracts containing statements sent back to España with regard to the virtue and religion here to be found. The testimony of these letters from many thoroughly qualified witnesses, who write at the desire of their friends in España, and who have come purposely to investigate the condition of this province, is certainly sufficient evidence without calling in any other. They all testify, without having known the one what the other had written, to the high state of virtue in this province. Upon this testimony we might rely with much security; but since we have evidence from others of greater rank and of higher standing, and who are not members of the province,we may take it, not as more true, but as meriting greater credit. The testimony of the bishop of China, Don Fray Juan Pinto, or de la Piedad, who came to this city of Manila on his way to España and who spent many months here, is to the following effect: “Words cannot exaggerate the devotion, the noble poverty, and profound humility of these grave and holy fathers, who live together in the greatest harmony and brotherly affection. Their life is not merely a miracle, but many miracles. Having no income, they receive more than enough; for all of them in common, and each one in particular, need nothing. The older and graver they are, the more humble; and the weakest in corporal powers zealously follows the rigor of his religious order. They always eat fish, without any sort of dainties; their chanting and their prayers are continual; their charity toward the poor, the roughness of their habit, and their humility are like those of the most perfect in the primitive days of religion. They are zealous for the salvation of souls, and spend their time in learning not only the many languages of the Philippinas, but likewise those of the Chinese. They win more souls to God than any of the other orders. I die with sorrow when I think I must go on to Macan. There is only one way in which I can be comforted, and for that I rely upon your Reverence”—he is writing to the general of the order—“I trust that your Reverence will restore to these Spanish fathers the convent established in Macan by their predecessors, and that it will be subject to this province of Manila, in order that it may share in its reformed constitution and may reach its perfection. There are fathers here who understand the Chinese language thoroughly,and who have made many converts among the Chinese in that province.” Later in the letter he says: “I beg of your Reverence that you will hear the prayer of this your poor son. Let a new convent be established for these holy religious, if the country will support them; and no scandal will follow from having two convents of one order in the province.” This letter is dated at Manila, June 25, 1610.This great prelate went to España, reaching the court in the year 1617. The report that he gave was such that in virtue thereof, and because of other reasons stated in the general chapter held by our order at Paris, 1611 [sic] the following ordinance was passed, among those which pertained to this province: “It is with great joy that we learn, by certain report, that the Philippine province of the Holy Rosary has been most successful in the conversion of the tribes of that region. It goes on daily advancing; in it the observance of the rule flourishes in the highest degree. Though the number of the brethren is small, and they are widely scattered among those tribes, yet they have recently stretched out their branches to the kingdom of Japon. The harvest reaped there can be learned from the fact that some of the Japanese who were taught by them, though but recently converted to the holy faith, have advanced to such a pitch of devotion that they gave up their lives for their belief, as we learn from a trustworthy printed report. Not contented even yet, they gird up their loins to send on some of their number to the very populous kingdom of China, whither they are called by the most illustrious Don Fray Juan de Piedad, bishop of Macan a Portuguese member of our order.” Immediatelyafterward follows the case of our convent in Macan, and the direction to restore it to this province—although, on account of the opposition of the Portuguese, the order has not been carried into execution.A third piece of testimony is a letter written to the king our sovereign by the cabildo of the city of Manila. This letter thanks the king for sending so many religious of all orders to the Philippinas, but in particular for those in the Dominican order, as being men already formed by their studies, and therefore prepared to be of immediate use as soon as they have learned the language. The letter represents that, as they live without income and entirely upon alms, whatever his Majesty should see fit to give them would be very acceptable to the Lord. This letter bears date July 7, 1607.A report from Manila to the royal Council of the Indias is also cited. In it the testimony of the most distinguished ecclesiastics of the cabildo is given, of their head the archbishop, at that time Vazquez de Marcado, and of the majority of the secular clergy, and they all bear witness to the virtue and devotion of the members of the province. In 1636 the accusation was brought that all the orders carried on trade with Japan; but this province brought evidence to the contrary, so far as it was concerned. The testimony of one witness may be cited here, the chief captain, who had in that year come from Macan. This was Captain Francisco de Abreo, of the Order of Santiago. He testified on oath that he had known the religious of the province of the Rosary for sixteen years; and that he had been acquainted with them in the realm of Japon, in Camboxa, and in other places where these holy religious had settled with no other object or purpose than the service ofGod and of his Majesty our lord the king. He went on to declare that they were occupied with nothing else than the conversion of souls—as is evident of itself, from the fact that the religious of these provinces have kept and still keep, with the greatest devotion, their vow of poverty and the other vows which they have professed. It is evident to all that they depend for their living upon the alms given by his Majesty, and by other faithful in this city. Another evidence of this fact is that they share with those who are settled in the kingdom of Japon, whither they have gone to suffer martyrdom and convert souls to God. The religious of the Philippinas send to them what they can, that in the midst of all the suffering which those fathers endure in the said kingdoms they may not lack sustenance, small though it be—as indeed it must be small, considering the amount which is sent them. It never surpasses four hundred or five hundred pesos; and the manner of sending it is well known to this witness. It was to ask the captains, or some other persons who went in the ships belonging to the city of Macan, to carry to the fathers in Japan their support every year, since many of these persons, as soon as they went from here, made the voyage to the kingdom of Iapon. The testimony ends with the most emphatic affirmation of the exemplary life of the members of the order, and of their high reputation.]
Chapter XVIIOf the great advantage derived by this province from the observance of the aforesaid rules
[These holy ordinances have without doubt been inspired by God; and the religious followed them with such exactitude that it was impossible for them not to obtain marvelous results and extraordinary successes, as in the work of God unimpeded by the imperfect obedience of His servants. The one great advantage was the profit of their own souls; the other was the salvation of an innumerable multitude of heathen, brought into the church by those who observed these ordinances. As for the first point, the sanctity of these great servants of the Lord has spread its fragrance throughout all the world. In proof hereof, many letters have been collected, written by the religious of this province to that of España, in which they recount with high praise what they have seen in it. It should be noticed that, as these countries are very far from España, the narratives receiveddiffer widely; for here more than elsewhere is verified the Castilian proverb, that every man gives his account of the day as he has acted in it. Those who have been aided by the Lord, and who have embraced the ministry among the Indians, and the holy ordinances of this province, out of the desire to serve Him, praise it highly, being compelled to do so by the truth, and by the finger of God which they have seen in it. Those who from sloth or from self-love have not been able or have not been willing to persevere in this mission, and have returned to España, wish to gild over this return, and tell everything about the province that their little affection for it suggests to their minds. As the latter are present and the former are not, the words of the latter have the greater force. It is a great proof of the virtue of the province that its good name is not blackened. Frequently when good religious set out hither, they are asked to send back a plain statement of the truth of affairs in the province. From these letters, religious of great ability have collected a number of extracts containing statements sent back to España with regard to the virtue and religion here to be found. The testimony of these letters from many thoroughly qualified witnesses, who write at the desire of their friends in España, and who have come purposely to investigate the condition of this province, is certainly sufficient evidence without calling in any other. They all testify, without having known the one what the other had written, to the high state of virtue in this province. Upon this testimony we might rely with much security; but since we have evidence from others of greater rank and of higher standing, and who are not members of the province,we may take it, not as more true, but as meriting greater credit. The testimony of the bishop of China, Don Fray Juan Pinto, or de la Piedad, who came to this city of Manila on his way to España and who spent many months here, is to the following effect: “Words cannot exaggerate the devotion, the noble poverty, and profound humility of these grave and holy fathers, who live together in the greatest harmony and brotherly affection. Their life is not merely a miracle, but many miracles. Having no income, they receive more than enough; for all of them in common, and each one in particular, need nothing. The older and graver they are, the more humble; and the weakest in corporal powers zealously follows the rigor of his religious order. They always eat fish, without any sort of dainties; their chanting and their prayers are continual; their charity toward the poor, the roughness of their habit, and their humility are like those of the most perfect in the primitive days of religion. They are zealous for the salvation of souls, and spend their time in learning not only the many languages of the Philippinas, but likewise those of the Chinese. They win more souls to God than any of the other orders. I die with sorrow when I think I must go on to Macan. There is only one way in which I can be comforted, and for that I rely upon your Reverence”—he is writing to the general of the order—“I trust that your Reverence will restore to these Spanish fathers the convent established in Macan by their predecessors, and that it will be subject to this province of Manila, in order that it may share in its reformed constitution and may reach its perfection. There are fathers here who understand the Chinese language thoroughly,and who have made many converts among the Chinese in that province.” Later in the letter he says: “I beg of your Reverence that you will hear the prayer of this your poor son. Let a new convent be established for these holy religious, if the country will support them; and no scandal will follow from having two convents of one order in the province.” This letter is dated at Manila, June 25, 1610.This great prelate went to España, reaching the court in the year 1617. The report that he gave was such that in virtue thereof, and because of other reasons stated in the general chapter held by our order at Paris, 1611 [sic] the following ordinance was passed, among those which pertained to this province: “It is with great joy that we learn, by certain report, that the Philippine province of the Holy Rosary has been most successful in the conversion of the tribes of that region. It goes on daily advancing; in it the observance of the rule flourishes in the highest degree. Though the number of the brethren is small, and they are widely scattered among those tribes, yet they have recently stretched out their branches to the kingdom of Japon. The harvest reaped there can be learned from the fact that some of the Japanese who were taught by them, though but recently converted to the holy faith, have advanced to such a pitch of devotion that they gave up their lives for their belief, as we learn from a trustworthy printed report. Not contented even yet, they gird up their loins to send on some of their number to the very populous kingdom of China, whither they are called by the most illustrious Don Fray Juan de Piedad, bishop of Macan a Portuguese member of our order.” Immediatelyafterward follows the case of our convent in Macan, and the direction to restore it to this province—although, on account of the opposition of the Portuguese, the order has not been carried into execution.A third piece of testimony is a letter written to the king our sovereign by the cabildo of the city of Manila. This letter thanks the king for sending so many religious of all orders to the Philippinas, but in particular for those in the Dominican order, as being men already formed by their studies, and therefore prepared to be of immediate use as soon as they have learned the language. The letter represents that, as they live without income and entirely upon alms, whatever his Majesty should see fit to give them would be very acceptable to the Lord. This letter bears date July 7, 1607.A report from Manila to the royal Council of the Indias is also cited. In it the testimony of the most distinguished ecclesiastics of the cabildo is given, of their head the archbishop, at that time Vazquez de Marcado, and of the majority of the secular clergy, and they all bear witness to the virtue and devotion of the members of the province. In 1636 the accusation was brought that all the orders carried on trade with Japan; but this province brought evidence to the contrary, so far as it was concerned. The testimony of one witness may be cited here, the chief captain, who had in that year come from Macan. This was Captain Francisco de Abreo, of the Order of Santiago. He testified on oath that he had known the religious of the province of the Rosary for sixteen years; and that he had been acquainted with them in the realm of Japon, in Camboxa, and in other places where these holy religious had settled with no other object or purpose than the service ofGod and of his Majesty our lord the king. He went on to declare that they were occupied with nothing else than the conversion of souls—as is evident of itself, from the fact that the religious of these provinces have kept and still keep, with the greatest devotion, their vow of poverty and the other vows which they have professed. It is evident to all that they depend for their living upon the alms given by his Majesty, and by other faithful in this city. Another evidence of this fact is that they share with those who are settled in the kingdom of Japon, whither they have gone to suffer martyrdom and convert souls to God. The religious of the Philippinas send to them what they can, that in the midst of all the suffering which those fathers endure in the said kingdoms they may not lack sustenance, small though it be—as indeed it must be small, considering the amount which is sent them. It never surpasses four hundred or five hundred pesos; and the manner of sending it is well known to this witness. It was to ask the captains, or some other persons who went in the ships belonging to the city of Macan, to carry to the fathers in Japan their support every year, since many of these persons, as soon as they went from here, made the voyage to the kingdom of Iapon. The testimony ends with the most emphatic affirmation of the exemplary life of the members of the order, and of their high reputation.]
[These holy ordinances have without doubt been inspired by God; and the religious followed them with such exactitude that it was impossible for them not to obtain marvelous results and extraordinary successes, as in the work of God unimpeded by the imperfect obedience of His servants. The one great advantage was the profit of their own souls; the other was the salvation of an innumerable multitude of heathen, brought into the church by those who observed these ordinances. As for the first point, the sanctity of these great servants of the Lord has spread its fragrance throughout all the world. In proof hereof, many letters have been collected, written by the religious of this province to that of España, in which they recount with high praise what they have seen in it. It should be noticed that, as these countries are very far from España, the narratives receiveddiffer widely; for here more than elsewhere is verified the Castilian proverb, that every man gives his account of the day as he has acted in it. Those who have been aided by the Lord, and who have embraced the ministry among the Indians, and the holy ordinances of this province, out of the desire to serve Him, praise it highly, being compelled to do so by the truth, and by the finger of God which they have seen in it. Those who from sloth or from self-love have not been able or have not been willing to persevere in this mission, and have returned to España, wish to gild over this return, and tell everything about the province that their little affection for it suggests to their minds. As the latter are present and the former are not, the words of the latter have the greater force. It is a great proof of the virtue of the province that its good name is not blackened. Frequently when good religious set out hither, they are asked to send back a plain statement of the truth of affairs in the province. From these letters, religious of great ability have collected a number of extracts containing statements sent back to España with regard to the virtue and religion here to be found. The testimony of these letters from many thoroughly qualified witnesses, who write at the desire of their friends in España, and who have come purposely to investigate the condition of this province, is certainly sufficient evidence without calling in any other. They all testify, without having known the one what the other had written, to the high state of virtue in this province. Upon this testimony we might rely with much security; but since we have evidence from others of greater rank and of higher standing, and who are not members of the province,we may take it, not as more true, but as meriting greater credit. The testimony of the bishop of China, Don Fray Juan Pinto, or de la Piedad, who came to this city of Manila on his way to España and who spent many months here, is to the following effect: “Words cannot exaggerate the devotion, the noble poverty, and profound humility of these grave and holy fathers, who live together in the greatest harmony and brotherly affection. Their life is not merely a miracle, but many miracles. Having no income, they receive more than enough; for all of them in common, and each one in particular, need nothing. The older and graver they are, the more humble; and the weakest in corporal powers zealously follows the rigor of his religious order. They always eat fish, without any sort of dainties; their chanting and their prayers are continual; their charity toward the poor, the roughness of their habit, and their humility are like those of the most perfect in the primitive days of religion. They are zealous for the salvation of souls, and spend their time in learning not only the many languages of the Philippinas, but likewise those of the Chinese. They win more souls to God than any of the other orders. I die with sorrow when I think I must go on to Macan. There is only one way in which I can be comforted, and for that I rely upon your Reverence”—he is writing to the general of the order—“I trust that your Reverence will restore to these Spanish fathers the convent established in Macan by their predecessors, and that it will be subject to this province of Manila, in order that it may share in its reformed constitution and may reach its perfection. There are fathers here who understand the Chinese language thoroughly,and who have made many converts among the Chinese in that province.” Later in the letter he says: “I beg of your Reverence that you will hear the prayer of this your poor son. Let a new convent be established for these holy religious, if the country will support them; and no scandal will follow from having two convents of one order in the province.” This letter is dated at Manila, June 25, 1610.
This great prelate went to España, reaching the court in the year 1617. The report that he gave was such that in virtue thereof, and because of other reasons stated in the general chapter held by our order at Paris, 1611 [sic] the following ordinance was passed, among those which pertained to this province: “It is with great joy that we learn, by certain report, that the Philippine province of the Holy Rosary has been most successful in the conversion of the tribes of that region. It goes on daily advancing; in it the observance of the rule flourishes in the highest degree. Though the number of the brethren is small, and they are widely scattered among those tribes, yet they have recently stretched out their branches to the kingdom of Japon. The harvest reaped there can be learned from the fact that some of the Japanese who were taught by them, though but recently converted to the holy faith, have advanced to such a pitch of devotion that they gave up their lives for their belief, as we learn from a trustworthy printed report. Not contented even yet, they gird up their loins to send on some of their number to the very populous kingdom of China, whither they are called by the most illustrious Don Fray Juan de Piedad, bishop of Macan a Portuguese member of our order.” Immediatelyafterward follows the case of our convent in Macan, and the direction to restore it to this province—although, on account of the opposition of the Portuguese, the order has not been carried into execution.
A third piece of testimony is a letter written to the king our sovereign by the cabildo of the city of Manila. This letter thanks the king for sending so many religious of all orders to the Philippinas, but in particular for those in the Dominican order, as being men already formed by their studies, and therefore prepared to be of immediate use as soon as they have learned the language. The letter represents that, as they live without income and entirely upon alms, whatever his Majesty should see fit to give them would be very acceptable to the Lord. This letter bears date July 7, 1607.
A report from Manila to the royal Council of the Indias is also cited. In it the testimony of the most distinguished ecclesiastics of the cabildo is given, of their head the archbishop, at that time Vazquez de Marcado, and of the majority of the secular clergy, and they all bear witness to the virtue and devotion of the members of the province. In 1636 the accusation was brought that all the orders carried on trade with Japan; but this province brought evidence to the contrary, so far as it was concerned. The testimony of one witness may be cited here, the chief captain, who had in that year come from Macan. This was Captain Francisco de Abreo, of the Order of Santiago. He testified on oath that he had known the religious of the province of the Rosary for sixteen years; and that he had been acquainted with them in the realm of Japon, in Camboxa, and in other places where these holy religious had settled with no other object or purpose than the service ofGod and of his Majesty our lord the king. He went on to declare that they were occupied with nothing else than the conversion of souls—as is evident of itself, from the fact that the religious of these provinces have kept and still keep, with the greatest devotion, their vow of poverty and the other vows which they have professed. It is evident to all that they depend for their living upon the alms given by his Majesty, and by other faithful in this city. Another evidence of this fact is that they share with those who are settled in the kingdom of Japon, whither they have gone to suffer martyrdom and convert souls to God. The religious of the Philippinas send to them what they can, that in the midst of all the suffering which those fathers endure in the said kingdoms they may not lack sustenance, small though it be—as indeed it must be small, considering the amount which is sent them. It never surpasses four hundred or five hundred pesos; and the manner of sending it is well known to this witness. It was to ask the captains, or some other persons who went in the ships belonging to the city of Macan, to carry to the fathers in Japan their support every year, since many of these persons, as soon as they went from here, made the voyage to the kingdom of Iapon. The testimony ends with the most emphatic affirmation of the exemplary life of the members of the order, and of their high reputation.]