Chapter XXXIIThe election of father Fray Alonso Ximenez as provincialOn the ninth of April, 1592, the SundayDeus qui errantibus—which is the third after Easter, and the customary day for holding provincial chapters—the electors assembled in the convent of Manila to elect a provincial; and they unanimously elected as second provincial of this province father Fray Alonso Ximenez, who was at that time prior. He was a very devout friar, an aged man and venerable, whose fervor of spirit caused him to work like a youth at a time when his great age and the many hardships which he had endured justly required rest. There were chosen as definitors fathers Fray Francisco de la Mina, Fray Juan de Castro (nephew of him who had just filled the office of provincial), Fray Thomas Castellar, and Fray Juan de San Pedro Martyr. The vicariate of Binalatongan was entrusted to father Fray Luis Gandullo, that of Calasiao to father Fray Pedro de Soto, and that of Bataan to father Fray Juan de San Pedro Martyr. As prior of the convent of Manila was elected father Fray Francisco de la Mina, being compelled to undertake it by his obedience, after he had accommodated himself to the ministry of Bataan, and had learned the language with great effort. He had begun to learn it when he was almost seventy years of age, and had beengreatly pleased with these Indians because he had found in them greater ability than in those of Nueva España, to whom he had been a missionary for forty years. Although this long term of service would have justified him in resting when he was relieved from labor, he was so far from this that he spent nearly the whole day with his Indians in Bataan, hearing them confess, teaching them, and showing them the way to salvation, because of the great love which he felt for them. So he much regretted leaving them, to take the position of prior at Manila—although they needed in the convent a man of his endowments, and the duties in the convent were less laborious than those of the ministry that he then had. But this was the very thing that grieved him, because he had not come to that province to rest but to labor—insomuch that he feared those who were taking away his labors were depriving him of his merit. But the order of his superior made everything plain, and assured him that he would not lose but gain merit in this way, since his good-will was worth as much with God as many labors; and, besides this, he would gain in addition that merit which the position of prior could give him, which, for those who are such priors as this father was, is not a small but a great increase.Excellent ordinances were enacted in this chapter. The first was, that those confessors who had not been examined in the province should be examined before they received confessions. For this examiners were appointed—not because the few who were in the province were not of known competency and had not been examined in other provinces before, but to establish a matter of such importance firmly at thevery beginning; and to have the medicine anticipate and prevent the disease, as the Holy Spirit counseled, and as was very wise. They established in the convent lectures in theology, and appointed as lecturer father Fray Juan Cobo. Anyone who will consider how few the religious were, and how much they had to do, one performing the work of many, will see the esteem which these fathers felt for the exercises of sacred theology (which are so appropriate to our order), and will think very highly of this care. It was ordained that the preachers to the Indians should follow in their sermons the form of the Roman catechism, teaching them the virtue and necessity of the holy sacraments, and the reverence and devotion with which they must be treated. Since by the mercy of God the Indians have given signs of approaching them in the spirit necessary to receive them, and since they were every day increasing in works of charity and mercy, and exhibiting their faith, it was ordained that they should be instructed thoroughly in regard to this matter; and that those sufficiently instructed should be admitted to the most holy sacrament of the altar, and in time to extreme unction. They repeatedly impressed upon their own memory the ordinance passed in the first chapter, namely, that they should treat the Indians with great love and charity, not only in words, but in works—aiding them in their necessities with alms, as much as might be possible for them, and in all things treating them with the spirit of mildness. This ordinance further provided that if at any time there should be necessity for punishment [of the Indians], it should be performed by the hands of others, in order that from our hands they might receive nothing but benefit and mightthus become devoted to the law which we preached. The chapter was held with great solemnity and joy, as the church was then used for the first time. It was now very beautiful, and was built wholly of stone. To crown the feast they held some theological discussions, certain moral difficulties being therein vindicated and explained. These difficulties had to do with that which at that time was of the greatest importance; in particular they discussed questions of great weight with regard to the collection of the tributes,31and the justice with which encomiendas and other places of profit ought to be distributed; and with regard to slavery in this country, since, because it does not follow the laws of España, but conforms to the customs of the Indians, it presents peculiar difficulties. But the point which they discussed most, and with the greatest profit, was the obligation of the ministers to the Indians to remain among them and preach the gospel to them, and to keep them in the law which those who were already Christians had received. It was shown with great clearness that, in the condition in which affairs were, the priests who were in these islands could not leave them without being guilty of mortal sin against the charity which we owe to these Indians our neighbors—who are placed in the most extreme need of ministers to teach them, and to administer the sacraments to them, without which it is impossible for them tobe saved. Since the Indians who were in this state of necessity were so many, and the priests so few that, even though their number were many times increased, there would not be enough, it was inferred with clearness that those who went away were guilty of most grievous sin. It was concluded that they were obliged to give an account to the Lord of the souls which should be lost on account of their absence, the number of whom must of necessity be very great. This teaching was of great importance and usefulness in calming some priests and religious whom the love of their own country was drawing back to España; and thus there resulted much consolation and improvement to the Indians. [At this time there occurred an incident which very greatly impressed the Chinese Christians, and caused them to respect the directions of their confessors. The incident might be called a punishment, but it was the punishment of a kindly father, as the punishments of the Lord often are; and it resulted in the entire salvation of a soul. In 1590 a Chinese Christian bookseller called Pablo Hechiu desired to return in the vessels which left Manila for China. He did not dare tell any of the fathers, because he knew that they would interfere with his departure; but he was unable to keep the matter secret from father Fray Juan Cobo. The father did what he could to keep him from going away, because of the danger which he ran of relapsing into idolatry; but the Chinese succeeded in eluding him, and departed for China. The vessel in which he took passage was cast upon the mountainous coast of Bolinao.32Though thepeople on board escaped to land, they lost their lives, because the Indians of this country, the Zambales or mountaineers, are ferocious, and find their greatest delight in slaying men and cutting off their heads, for no other reason than their own wicked disposition. They are trained up in this from childhood. When they saw the wretched Chinese cast on shore, they fell upon them, robbed them of everything they had saved from the wreck, and killed as many as they could; these were nearly all—some few escaping, and hiding themselves in the most thickly overgrown parts of the mountain. Among those who thus escaped was Pablo Hechiu. He remained there hidden for a fortnight, without daring to come out from the place where he had concealed himself; and, having no food, he died, leaving on two crosses made of bamboo a written account of what had happened to him. This came to light in the following way. The governor of Manila sent a strong expedition against these Zambales, which sought for them all through those mountains. Some of the scouts came upon Pablo Hechiu, his body, entire and dried, leaning against the foot of a tree. The preservation of the body was an extraordinary thing; and still more extraordinary was it that Christians should go through a region which had probably never been trodden by the feet of Catholics since the world was created, because the country was mountainous and visited by the Zambales alone, and the place was hidden even from them by the thickness of the undergrowth.At this time died the venerable father Fray Juan de Castro, first vicar-general and provincial of this province. It was he who had established and keptit in the happy state in which it was. He was born in Burgos, of noble race; and his father, being left a widower, had entered our convent of San Pablo at Burgos. He had left his son in the world, but was followed by him into the religious life when the son reached maturity. The son was scholarly and well read in the saints. Against his father’s wishes he went to the province of Guatimala, where he became twice provincial. The prudent king Felipe II appointed him to the bishopric of Vera Paz [sc., Cruz], and sent him the royal letter of presentation to the said bishopric. The father not only desired to be excused from accepting, but concealed the matter until he desired to go to China. When the fathers endeavored to obstruct his purpose he threatened, if they would not let him make this journey, to make the other to his bishopric, which was further away and from which he would never come back. This was only a threat, because he had taken a vow not to accept the bishopric, and was resolved to keep it. He was a kindly man, and very easy of access. He was given to the use of old proverbs. He had great skill in extricating himself quickly from useless business. He was much given to the reading of the [lives of the] saints, which in dead letters contain living thoughts. When he said mass he used to water the altar with his tears, though he strove greatly to control himself. His addresses to the order had such fervor, devotion, tenderness, and gentleness that those who heard them regarded them as words from heaven, and went forth from them with new spirit. This was especially true of his address at the first chapter, when he assigned the fathers to their duties. It then seemed as if it was not he that spoke, but theHoly Spirit. There is much that goes to show that this is true. Father Juan himself was accustomed to say that he was certain that he had made no mistake in this assignment—something which those who know him and who know his humility would attribute to nothing else than divine revelation. Those who were in this chapter accepted, without a single word, the duties assigned to each one, although these were such things as might cause trembling in the souls of giants in virtue, being no less than driving the devil out of his own house and his ancient abiding-place. At times the father seems to have shown the spirit of prophecy. In one case he declared that there were those before him who, as he knew, had never lost their baptismal innocence. This is proof of itself that he spoke not without some inspiration from without his own mind. Second, he declared that all those who were before him should go through life without falling into mortal sin. Those who listened to him understood that he was speaking of the sin of the flesh, which is that from which those are least safe who accept the ministry of souls, [even] with humility and in the fear of God. This is especially true before they learn by experience how much God helps those who fulfil this office in loving obedience to Him. On several other occasions father Fray Juan showed that he had the spirit of prophecy. He told Fray Juan de Soria that he would leave the order, but not to his own blame, rather to the glory of God and the happiness of the provincial, as was fulfilled. By anointing a brother who suffered from scrofula, he cured him; but when he was about to anoint Fray Domingo de Nieva, who suffered from headache, he stopped and withdrew the holy oil, sayingthat it was not God’s will. Father Fray Juan had special grace and power to arouse devotion in those with whom he talked, in confession or in private conversation. The infirmities with which he was afflicted as a result of the exposure and the hardships which he suffered in China never entirely left him. He held the chapter which elected as his successor father Fray Alonso Ximenez, and immediately afterward went to the hospital of the Chinese, asking to be cared for as a poor man—preferring to die there rather than in the convent, not only because he might die there with greater humility and poverty, but because he would be less disturbed by visits, and would have more opportunity to be alone with God. In his last days he was afflicted with fears of the judgment of God. To his last moment he observed the rigorous rules of the order. When at last he died, he left the religious edified and consoled by his example, but most sad to lose him, for merely to see him had comforted them.]
Chapter XXXIIThe election of father Fray Alonso Ximenez as provincialOn the ninth of April, 1592, the SundayDeus qui errantibus—which is the third after Easter, and the customary day for holding provincial chapters—the electors assembled in the convent of Manila to elect a provincial; and they unanimously elected as second provincial of this province father Fray Alonso Ximenez, who was at that time prior. He was a very devout friar, an aged man and venerable, whose fervor of spirit caused him to work like a youth at a time when his great age and the many hardships which he had endured justly required rest. There were chosen as definitors fathers Fray Francisco de la Mina, Fray Juan de Castro (nephew of him who had just filled the office of provincial), Fray Thomas Castellar, and Fray Juan de San Pedro Martyr. The vicariate of Binalatongan was entrusted to father Fray Luis Gandullo, that of Calasiao to father Fray Pedro de Soto, and that of Bataan to father Fray Juan de San Pedro Martyr. As prior of the convent of Manila was elected father Fray Francisco de la Mina, being compelled to undertake it by his obedience, after he had accommodated himself to the ministry of Bataan, and had learned the language with great effort. He had begun to learn it when he was almost seventy years of age, and had beengreatly pleased with these Indians because he had found in them greater ability than in those of Nueva España, to whom he had been a missionary for forty years. Although this long term of service would have justified him in resting when he was relieved from labor, he was so far from this that he spent nearly the whole day with his Indians in Bataan, hearing them confess, teaching them, and showing them the way to salvation, because of the great love which he felt for them. So he much regretted leaving them, to take the position of prior at Manila—although they needed in the convent a man of his endowments, and the duties in the convent were less laborious than those of the ministry that he then had. But this was the very thing that grieved him, because he had not come to that province to rest but to labor—insomuch that he feared those who were taking away his labors were depriving him of his merit. But the order of his superior made everything plain, and assured him that he would not lose but gain merit in this way, since his good-will was worth as much with God as many labors; and, besides this, he would gain in addition that merit which the position of prior could give him, which, for those who are such priors as this father was, is not a small but a great increase.Excellent ordinances were enacted in this chapter. The first was, that those confessors who had not been examined in the province should be examined before they received confessions. For this examiners were appointed—not because the few who were in the province were not of known competency and had not been examined in other provinces before, but to establish a matter of such importance firmly at thevery beginning; and to have the medicine anticipate and prevent the disease, as the Holy Spirit counseled, and as was very wise. They established in the convent lectures in theology, and appointed as lecturer father Fray Juan Cobo. Anyone who will consider how few the religious were, and how much they had to do, one performing the work of many, will see the esteem which these fathers felt for the exercises of sacred theology (which are so appropriate to our order), and will think very highly of this care. It was ordained that the preachers to the Indians should follow in their sermons the form of the Roman catechism, teaching them the virtue and necessity of the holy sacraments, and the reverence and devotion with which they must be treated. Since by the mercy of God the Indians have given signs of approaching them in the spirit necessary to receive them, and since they were every day increasing in works of charity and mercy, and exhibiting their faith, it was ordained that they should be instructed thoroughly in regard to this matter; and that those sufficiently instructed should be admitted to the most holy sacrament of the altar, and in time to extreme unction. They repeatedly impressed upon their own memory the ordinance passed in the first chapter, namely, that they should treat the Indians with great love and charity, not only in words, but in works—aiding them in their necessities with alms, as much as might be possible for them, and in all things treating them with the spirit of mildness. This ordinance further provided that if at any time there should be necessity for punishment [of the Indians], it should be performed by the hands of others, in order that from our hands they might receive nothing but benefit and mightthus become devoted to the law which we preached. The chapter was held with great solemnity and joy, as the church was then used for the first time. It was now very beautiful, and was built wholly of stone. To crown the feast they held some theological discussions, certain moral difficulties being therein vindicated and explained. These difficulties had to do with that which at that time was of the greatest importance; in particular they discussed questions of great weight with regard to the collection of the tributes,31and the justice with which encomiendas and other places of profit ought to be distributed; and with regard to slavery in this country, since, because it does not follow the laws of España, but conforms to the customs of the Indians, it presents peculiar difficulties. But the point which they discussed most, and with the greatest profit, was the obligation of the ministers to the Indians to remain among them and preach the gospel to them, and to keep them in the law which those who were already Christians had received. It was shown with great clearness that, in the condition in which affairs were, the priests who were in these islands could not leave them without being guilty of mortal sin against the charity which we owe to these Indians our neighbors—who are placed in the most extreme need of ministers to teach them, and to administer the sacraments to them, without which it is impossible for them tobe saved. Since the Indians who were in this state of necessity were so many, and the priests so few that, even though their number were many times increased, there would not be enough, it was inferred with clearness that those who went away were guilty of most grievous sin. It was concluded that they were obliged to give an account to the Lord of the souls which should be lost on account of their absence, the number of whom must of necessity be very great. This teaching was of great importance and usefulness in calming some priests and religious whom the love of their own country was drawing back to España; and thus there resulted much consolation and improvement to the Indians. [At this time there occurred an incident which very greatly impressed the Chinese Christians, and caused them to respect the directions of their confessors. The incident might be called a punishment, but it was the punishment of a kindly father, as the punishments of the Lord often are; and it resulted in the entire salvation of a soul. In 1590 a Chinese Christian bookseller called Pablo Hechiu desired to return in the vessels which left Manila for China. He did not dare tell any of the fathers, because he knew that they would interfere with his departure; but he was unable to keep the matter secret from father Fray Juan Cobo. The father did what he could to keep him from going away, because of the danger which he ran of relapsing into idolatry; but the Chinese succeeded in eluding him, and departed for China. The vessel in which he took passage was cast upon the mountainous coast of Bolinao.32Though thepeople on board escaped to land, they lost their lives, because the Indians of this country, the Zambales or mountaineers, are ferocious, and find their greatest delight in slaying men and cutting off their heads, for no other reason than their own wicked disposition. They are trained up in this from childhood. When they saw the wretched Chinese cast on shore, they fell upon them, robbed them of everything they had saved from the wreck, and killed as many as they could; these were nearly all—some few escaping, and hiding themselves in the most thickly overgrown parts of the mountain. Among those who thus escaped was Pablo Hechiu. He remained there hidden for a fortnight, without daring to come out from the place where he had concealed himself; and, having no food, he died, leaving on two crosses made of bamboo a written account of what had happened to him. This came to light in the following way. The governor of Manila sent a strong expedition against these Zambales, which sought for them all through those mountains. Some of the scouts came upon Pablo Hechiu, his body, entire and dried, leaning against the foot of a tree. The preservation of the body was an extraordinary thing; and still more extraordinary was it that Christians should go through a region which had probably never been trodden by the feet of Catholics since the world was created, because the country was mountainous and visited by the Zambales alone, and the place was hidden even from them by the thickness of the undergrowth.At this time died the venerable father Fray Juan de Castro, first vicar-general and provincial of this province. It was he who had established and keptit in the happy state in which it was. He was born in Burgos, of noble race; and his father, being left a widower, had entered our convent of San Pablo at Burgos. He had left his son in the world, but was followed by him into the religious life when the son reached maturity. The son was scholarly and well read in the saints. Against his father’s wishes he went to the province of Guatimala, where he became twice provincial. The prudent king Felipe II appointed him to the bishopric of Vera Paz [sc., Cruz], and sent him the royal letter of presentation to the said bishopric. The father not only desired to be excused from accepting, but concealed the matter until he desired to go to China. When the fathers endeavored to obstruct his purpose he threatened, if they would not let him make this journey, to make the other to his bishopric, which was further away and from which he would never come back. This was only a threat, because he had taken a vow not to accept the bishopric, and was resolved to keep it. He was a kindly man, and very easy of access. He was given to the use of old proverbs. He had great skill in extricating himself quickly from useless business. He was much given to the reading of the [lives of the] saints, which in dead letters contain living thoughts. When he said mass he used to water the altar with his tears, though he strove greatly to control himself. His addresses to the order had such fervor, devotion, tenderness, and gentleness that those who heard them regarded them as words from heaven, and went forth from them with new spirit. This was especially true of his address at the first chapter, when he assigned the fathers to their duties. It then seemed as if it was not he that spoke, but theHoly Spirit. There is much that goes to show that this is true. Father Juan himself was accustomed to say that he was certain that he had made no mistake in this assignment—something which those who know him and who know his humility would attribute to nothing else than divine revelation. Those who were in this chapter accepted, without a single word, the duties assigned to each one, although these were such things as might cause trembling in the souls of giants in virtue, being no less than driving the devil out of his own house and his ancient abiding-place. At times the father seems to have shown the spirit of prophecy. In one case he declared that there were those before him who, as he knew, had never lost their baptismal innocence. This is proof of itself that he spoke not without some inspiration from without his own mind. Second, he declared that all those who were before him should go through life without falling into mortal sin. Those who listened to him understood that he was speaking of the sin of the flesh, which is that from which those are least safe who accept the ministry of souls, [even] with humility and in the fear of God. This is especially true before they learn by experience how much God helps those who fulfil this office in loving obedience to Him. On several other occasions father Fray Juan showed that he had the spirit of prophecy. He told Fray Juan de Soria that he would leave the order, but not to his own blame, rather to the glory of God and the happiness of the provincial, as was fulfilled. By anointing a brother who suffered from scrofula, he cured him; but when he was about to anoint Fray Domingo de Nieva, who suffered from headache, he stopped and withdrew the holy oil, sayingthat it was not God’s will. Father Fray Juan had special grace and power to arouse devotion in those with whom he talked, in confession or in private conversation. The infirmities with which he was afflicted as a result of the exposure and the hardships which he suffered in China never entirely left him. He held the chapter which elected as his successor father Fray Alonso Ximenez, and immediately afterward went to the hospital of the Chinese, asking to be cared for as a poor man—preferring to die there rather than in the convent, not only because he might die there with greater humility and poverty, but because he would be less disturbed by visits, and would have more opportunity to be alone with God. In his last days he was afflicted with fears of the judgment of God. To his last moment he observed the rigorous rules of the order. When at last he died, he left the religious edified and consoled by his example, but most sad to lose him, for merely to see him had comforted them.]
Chapter XXXIIThe election of father Fray Alonso Ximenez as provincialOn the ninth of April, 1592, the SundayDeus qui errantibus—which is the third after Easter, and the customary day for holding provincial chapters—the electors assembled in the convent of Manila to elect a provincial; and they unanimously elected as second provincial of this province father Fray Alonso Ximenez, who was at that time prior. He was a very devout friar, an aged man and venerable, whose fervor of spirit caused him to work like a youth at a time when his great age and the many hardships which he had endured justly required rest. There were chosen as definitors fathers Fray Francisco de la Mina, Fray Juan de Castro (nephew of him who had just filled the office of provincial), Fray Thomas Castellar, and Fray Juan de San Pedro Martyr. The vicariate of Binalatongan was entrusted to father Fray Luis Gandullo, that of Calasiao to father Fray Pedro de Soto, and that of Bataan to father Fray Juan de San Pedro Martyr. As prior of the convent of Manila was elected father Fray Francisco de la Mina, being compelled to undertake it by his obedience, after he had accommodated himself to the ministry of Bataan, and had learned the language with great effort. He had begun to learn it when he was almost seventy years of age, and had beengreatly pleased with these Indians because he had found in them greater ability than in those of Nueva España, to whom he had been a missionary for forty years. Although this long term of service would have justified him in resting when he was relieved from labor, he was so far from this that he spent nearly the whole day with his Indians in Bataan, hearing them confess, teaching them, and showing them the way to salvation, because of the great love which he felt for them. So he much regretted leaving them, to take the position of prior at Manila—although they needed in the convent a man of his endowments, and the duties in the convent were less laborious than those of the ministry that he then had. But this was the very thing that grieved him, because he had not come to that province to rest but to labor—insomuch that he feared those who were taking away his labors were depriving him of his merit. But the order of his superior made everything plain, and assured him that he would not lose but gain merit in this way, since his good-will was worth as much with God as many labors; and, besides this, he would gain in addition that merit which the position of prior could give him, which, for those who are such priors as this father was, is not a small but a great increase.Excellent ordinances were enacted in this chapter. The first was, that those confessors who had not been examined in the province should be examined before they received confessions. For this examiners were appointed—not because the few who were in the province were not of known competency and had not been examined in other provinces before, but to establish a matter of such importance firmly at thevery beginning; and to have the medicine anticipate and prevent the disease, as the Holy Spirit counseled, and as was very wise. They established in the convent lectures in theology, and appointed as lecturer father Fray Juan Cobo. Anyone who will consider how few the religious were, and how much they had to do, one performing the work of many, will see the esteem which these fathers felt for the exercises of sacred theology (which are so appropriate to our order), and will think very highly of this care. It was ordained that the preachers to the Indians should follow in their sermons the form of the Roman catechism, teaching them the virtue and necessity of the holy sacraments, and the reverence and devotion with which they must be treated. Since by the mercy of God the Indians have given signs of approaching them in the spirit necessary to receive them, and since they were every day increasing in works of charity and mercy, and exhibiting their faith, it was ordained that they should be instructed thoroughly in regard to this matter; and that those sufficiently instructed should be admitted to the most holy sacrament of the altar, and in time to extreme unction. They repeatedly impressed upon their own memory the ordinance passed in the first chapter, namely, that they should treat the Indians with great love and charity, not only in words, but in works—aiding them in their necessities with alms, as much as might be possible for them, and in all things treating them with the spirit of mildness. This ordinance further provided that if at any time there should be necessity for punishment [of the Indians], it should be performed by the hands of others, in order that from our hands they might receive nothing but benefit and mightthus become devoted to the law which we preached. The chapter was held with great solemnity and joy, as the church was then used for the first time. It was now very beautiful, and was built wholly of stone. To crown the feast they held some theological discussions, certain moral difficulties being therein vindicated and explained. These difficulties had to do with that which at that time was of the greatest importance; in particular they discussed questions of great weight with regard to the collection of the tributes,31and the justice with which encomiendas and other places of profit ought to be distributed; and with regard to slavery in this country, since, because it does not follow the laws of España, but conforms to the customs of the Indians, it presents peculiar difficulties. But the point which they discussed most, and with the greatest profit, was the obligation of the ministers to the Indians to remain among them and preach the gospel to them, and to keep them in the law which those who were already Christians had received. It was shown with great clearness that, in the condition in which affairs were, the priests who were in these islands could not leave them without being guilty of mortal sin against the charity which we owe to these Indians our neighbors—who are placed in the most extreme need of ministers to teach them, and to administer the sacraments to them, without which it is impossible for them tobe saved. Since the Indians who were in this state of necessity were so many, and the priests so few that, even though their number were many times increased, there would not be enough, it was inferred with clearness that those who went away were guilty of most grievous sin. It was concluded that they were obliged to give an account to the Lord of the souls which should be lost on account of their absence, the number of whom must of necessity be very great. This teaching was of great importance and usefulness in calming some priests and religious whom the love of their own country was drawing back to España; and thus there resulted much consolation and improvement to the Indians. [At this time there occurred an incident which very greatly impressed the Chinese Christians, and caused them to respect the directions of their confessors. The incident might be called a punishment, but it was the punishment of a kindly father, as the punishments of the Lord often are; and it resulted in the entire salvation of a soul. In 1590 a Chinese Christian bookseller called Pablo Hechiu desired to return in the vessels which left Manila for China. He did not dare tell any of the fathers, because he knew that they would interfere with his departure; but he was unable to keep the matter secret from father Fray Juan Cobo. The father did what he could to keep him from going away, because of the danger which he ran of relapsing into idolatry; but the Chinese succeeded in eluding him, and departed for China. The vessel in which he took passage was cast upon the mountainous coast of Bolinao.32Though thepeople on board escaped to land, they lost their lives, because the Indians of this country, the Zambales or mountaineers, are ferocious, and find their greatest delight in slaying men and cutting off their heads, for no other reason than their own wicked disposition. They are trained up in this from childhood. When they saw the wretched Chinese cast on shore, they fell upon them, robbed them of everything they had saved from the wreck, and killed as many as they could; these were nearly all—some few escaping, and hiding themselves in the most thickly overgrown parts of the mountain. Among those who thus escaped was Pablo Hechiu. He remained there hidden for a fortnight, without daring to come out from the place where he had concealed himself; and, having no food, he died, leaving on two crosses made of bamboo a written account of what had happened to him. This came to light in the following way. The governor of Manila sent a strong expedition against these Zambales, which sought for them all through those mountains. Some of the scouts came upon Pablo Hechiu, his body, entire and dried, leaning against the foot of a tree. The preservation of the body was an extraordinary thing; and still more extraordinary was it that Christians should go through a region which had probably never been trodden by the feet of Catholics since the world was created, because the country was mountainous and visited by the Zambales alone, and the place was hidden even from them by the thickness of the undergrowth.At this time died the venerable father Fray Juan de Castro, first vicar-general and provincial of this province. It was he who had established and keptit in the happy state in which it was. He was born in Burgos, of noble race; and his father, being left a widower, had entered our convent of San Pablo at Burgos. He had left his son in the world, but was followed by him into the religious life when the son reached maturity. The son was scholarly and well read in the saints. Against his father’s wishes he went to the province of Guatimala, where he became twice provincial. The prudent king Felipe II appointed him to the bishopric of Vera Paz [sc., Cruz], and sent him the royal letter of presentation to the said bishopric. The father not only desired to be excused from accepting, but concealed the matter until he desired to go to China. When the fathers endeavored to obstruct his purpose he threatened, if they would not let him make this journey, to make the other to his bishopric, which was further away and from which he would never come back. This was only a threat, because he had taken a vow not to accept the bishopric, and was resolved to keep it. He was a kindly man, and very easy of access. He was given to the use of old proverbs. He had great skill in extricating himself quickly from useless business. He was much given to the reading of the [lives of the] saints, which in dead letters contain living thoughts. When he said mass he used to water the altar with his tears, though he strove greatly to control himself. His addresses to the order had such fervor, devotion, tenderness, and gentleness that those who heard them regarded them as words from heaven, and went forth from them with new spirit. This was especially true of his address at the first chapter, when he assigned the fathers to their duties. It then seemed as if it was not he that spoke, but theHoly Spirit. There is much that goes to show that this is true. Father Juan himself was accustomed to say that he was certain that he had made no mistake in this assignment—something which those who know him and who know his humility would attribute to nothing else than divine revelation. Those who were in this chapter accepted, without a single word, the duties assigned to each one, although these were such things as might cause trembling in the souls of giants in virtue, being no less than driving the devil out of his own house and his ancient abiding-place. At times the father seems to have shown the spirit of prophecy. In one case he declared that there were those before him who, as he knew, had never lost their baptismal innocence. This is proof of itself that he spoke not without some inspiration from without his own mind. Second, he declared that all those who were before him should go through life without falling into mortal sin. Those who listened to him understood that he was speaking of the sin of the flesh, which is that from which those are least safe who accept the ministry of souls, [even] with humility and in the fear of God. This is especially true before they learn by experience how much God helps those who fulfil this office in loving obedience to Him. On several other occasions father Fray Juan showed that he had the spirit of prophecy. He told Fray Juan de Soria that he would leave the order, but not to his own blame, rather to the glory of God and the happiness of the provincial, as was fulfilled. By anointing a brother who suffered from scrofula, he cured him; but when he was about to anoint Fray Domingo de Nieva, who suffered from headache, he stopped and withdrew the holy oil, sayingthat it was not God’s will. Father Fray Juan had special grace and power to arouse devotion in those with whom he talked, in confession or in private conversation. The infirmities with which he was afflicted as a result of the exposure and the hardships which he suffered in China never entirely left him. He held the chapter which elected as his successor father Fray Alonso Ximenez, and immediately afterward went to the hospital of the Chinese, asking to be cared for as a poor man—preferring to die there rather than in the convent, not only because he might die there with greater humility and poverty, but because he would be less disturbed by visits, and would have more opportunity to be alone with God. In his last days he was afflicted with fears of the judgment of God. To his last moment he observed the rigorous rules of the order. When at last he died, he left the religious edified and consoled by his example, but most sad to lose him, for merely to see him had comforted them.]
Chapter XXXIIThe election of father Fray Alonso Ximenez as provincialOn the ninth of April, 1592, the SundayDeus qui errantibus—which is the third after Easter, and the customary day for holding provincial chapters—the electors assembled in the convent of Manila to elect a provincial; and they unanimously elected as second provincial of this province father Fray Alonso Ximenez, who was at that time prior. He was a very devout friar, an aged man and venerable, whose fervor of spirit caused him to work like a youth at a time when his great age and the many hardships which he had endured justly required rest. There were chosen as definitors fathers Fray Francisco de la Mina, Fray Juan de Castro (nephew of him who had just filled the office of provincial), Fray Thomas Castellar, and Fray Juan de San Pedro Martyr. The vicariate of Binalatongan was entrusted to father Fray Luis Gandullo, that of Calasiao to father Fray Pedro de Soto, and that of Bataan to father Fray Juan de San Pedro Martyr. As prior of the convent of Manila was elected father Fray Francisco de la Mina, being compelled to undertake it by his obedience, after he had accommodated himself to the ministry of Bataan, and had learned the language with great effort. He had begun to learn it when he was almost seventy years of age, and had beengreatly pleased with these Indians because he had found in them greater ability than in those of Nueva España, to whom he had been a missionary for forty years. Although this long term of service would have justified him in resting when he was relieved from labor, he was so far from this that he spent nearly the whole day with his Indians in Bataan, hearing them confess, teaching them, and showing them the way to salvation, because of the great love which he felt for them. So he much regretted leaving them, to take the position of prior at Manila—although they needed in the convent a man of his endowments, and the duties in the convent were less laborious than those of the ministry that he then had. But this was the very thing that grieved him, because he had not come to that province to rest but to labor—insomuch that he feared those who were taking away his labors were depriving him of his merit. But the order of his superior made everything plain, and assured him that he would not lose but gain merit in this way, since his good-will was worth as much with God as many labors; and, besides this, he would gain in addition that merit which the position of prior could give him, which, for those who are such priors as this father was, is not a small but a great increase.Excellent ordinances were enacted in this chapter. The first was, that those confessors who had not been examined in the province should be examined before they received confessions. For this examiners were appointed—not because the few who were in the province were not of known competency and had not been examined in other provinces before, but to establish a matter of such importance firmly at thevery beginning; and to have the medicine anticipate and prevent the disease, as the Holy Spirit counseled, and as was very wise. They established in the convent lectures in theology, and appointed as lecturer father Fray Juan Cobo. Anyone who will consider how few the religious were, and how much they had to do, one performing the work of many, will see the esteem which these fathers felt for the exercises of sacred theology (which are so appropriate to our order), and will think very highly of this care. It was ordained that the preachers to the Indians should follow in their sermons the form of the Roman catechism, teaching them the virtue and necessity of the holy sacraments, and the reverence and devotion with which they must be treated. Since by the mercy of God the Indians have given signs of approaching them in the spirit necessary to receive them, and since they were every day increasing in works of charity and mercy, and exhibiting their faith, it was ordained that they should be instructed thoroughly in regard to this matter; and that those sufficiently instructed should be admitted to the most holy sacrament of the altar, and in time to extreme unction. They repeatedly impressed upon their own memory the ordinance passed in the first chapter, namely, that they should treat the Indians with great love and charity, not only in words, but in works—aiding them in their necessities with alms, as much as might be possible for them, and in all things treating them with the spirit of mildness. This ordinance further provided that if at any time there should be necessity for punishment [of the Indians], it should be performed by the hands of others, in order that from our hands they might receive nothing but benefit and mightthus become devoted to the law which we preached. The chapter was held with great solemnity and joy, as the church was then used for the first time. It was now very beautiful, and was built wholly of stone. To crown the feast they held some theological discussions, certain moral difficulties being therein vindicated and explained. These difficulties had to do with that which at that time was of the greatest importance; in particular they discussed questions of great weight with regard to the collection of the tributes,31and the justice with which encomiendas and other places of profit ought to be distributed; and with regard to slavery in this country, since, because it does not follow the laws of España, but conforms to the customs of the Indians, it presents peculiar difficulties. But the point which they discussed most, and with the greatest profit, was the obligation of the ministers to the Indians to remain among them and preach the gospel to them, and to keep them in the law which those who were already Christians had received. It was shown with great clearness that, in the condition in which affairs were, the priests who were in these islands could not leave them without being guilty of mortal sin against the charity which we owe to these Indians our neighbors—who are placed in the most extreme need of ministers to teach them, and to administer the sacraments to them, without which it is impossible for them tobe saved. Since the Indians who were in this state of necessity were so many, and the priests so few that, even though their number were many times increased, there would not be enough, it was inferred with clearness that those who went away were guilty of most grievous sin. It was concluded that they were obliged to give an account to the Lord of the souls which should be lost on account of their absence, the number of whom must of necessity be very great. This teaching was of great importance and usefulness in calming some priests and religious whom the love of their own country was drawing back to España; and thus there resulted much consolation and improvement to the Indians. [At this time there occurred an incident which very greatly impressed the Chinese Christians, and caused them to respect the directions of their confessors. The incident might be called a punishment, but it was the punishment of a kindly father, as the punishments of the Lord often are; and it resulted in the entire salvation of a soul. In 1590 a Chinese Christian bookseller called Pablo Hechiu desired to return in the vessels which left Manila for China. He did not dare tell any of the fathers, because he knew that they would interfere with his departure; but he was unable to keep the matter secret from father Fray Juan Cobo. The father did what he could to keep him from going away, because of the danger which he ran of relapsing into idolatry; but the Chinese succeeded in eluding him, and departed for China. The vessel in which he took passage was cast upon the mountainous coast of Bolinao.32Though thepeople on board escaped to land, they lost their lives, because the Indians of this country, the Zambales or mountaineers, are ferocious, and find their greatest delight in slaying men and cutting off their heads, for no other reason than their own wicked disposition. They are trained up in this from childhood. When they saw the wretched Chinese cast on shore, they fell upon them, robbed them of everything they had saved from the wreck, and killed as many as they could; these were nearly all—some few escaping, and hiding themselves in the most thickly overgrown parts of the mountain. Among those who thus escaped was Pablo Hechiu. He remained there hidden for a fortnight, without daring to come out from the place where he had concealed himself; and, having no food, he died, leaving on two crosses made of bamboo a written account of what had happened to him. This came to light in the following way. The governor of Manila sent a strong expedition against these Zambales, which sought for them all through those mountains. Some of the scouts came upon Pablo Hechiu, his body, entire and dried, leaning against the foot of a tree. The preservation of the body was an extraordinary thing; and still more extraordinary was it that Christians should go through a region which had probably never been trodden by the feet of Catholics since the world was created, because the country was mountainous and visited by the Zambales alone, and the place was hidden even from them by the thickness of the undergrowth.At this time died the venerable father Fray Juan de Castro, first vicar-general and provincial of this province. It was he who had established and keptit in the happy state in which it was. He was born in Burgos, of noble race; and his father, being left a widower, had entered our convent of San Pablo at Burgos. He had left his son in the world, but was followed by him into the religious life when the son reached maturity. The son was scholarly and well read in the saints. Against his father’s wishes he went to the province of Guatimala, where he became twice provincial. The prudent king Felipe II appointed him to the bishopric of Vera Paz [sc., Cruz], and sent him the royal letter of presentation to the said bishopric. The father not only desired to be excused from accepting, but concealed the matter until he desired to go to China. When the fathers endeavored to obstruct his purpose he threatened, if they would not let him make this journey, to make the other to his bishopric, which was further away and from which he would never come back. This was only a threat, because he had taken a vow not to accept the bishopric, and was resolved to keep it. He was a kindly man, and very easy of access. He was given to the use of old proverbs. He had great skill in extricating himself quickly from useless business. He was much given to the reading of the [lives of the] saints, which in dead letters contain living thoughts. When he said mass he used to water the altar with his tears, though he strove greatly to control himself. His addresses to the order had such fervor, devotion, tenderness, and gentleness that those who heard them regarded them as words from heaven, and went forth from them with new spirit. This was especially true of his address at the first chapter, when he assigned the fathers to their duties. It then seemed as if it was not he that spoke, but theHoly Spirit. There is much that goes to show that this is true. Father Juan himself was accustomed to say that he was certain that he had made no mistake in this assignment—something which those who know him and who know his humility would attribute to nothing else than divine revelation. Those who were in this chapter accepted, without a single word, the duties assigned to each one, although these were such things as might cause trembling in the souls of giants in virtue, being no less than driving the devil out of his own house and his ancient abiding-place. At times the father seems to have shown the spirit of prophecy. In one case he declared that there were those before him who, as he knew, had never lost their baptismal innocence. This is proof of itself that he spoke not without some inspiration from without his own mind. Second, he declared that all those who were before him should go through life without falling into mortal sin. Those who listened to him understood that he was speaking of the sin of the flesh, which is that from which those are least safe who accept the ministry of souls, [even] with humility and in the fear of God. This is especially true before they learn by experience how much God helps those who fulfil this office in loving obedience to Him. On several other occasions father Fray Juan showed that he had the spirit of prophecy. He told Fray Juan de Soria that he would leave the order, but not to his own blame, rather to the glory of God and the happiness of the provincial, as was fulfilled. By anointing a brother who suffered from scrofula, he cured him; but when he was about to anoint Fray Domingo de Nieva, who suffered from headache, he stopped and withdrew the holy oil, sayingthat it was not God’s will. Father Fray Juan had special grace and power to arouse devotion in those with whom he talked, in confession or in private conversation. The infirmities with which he was afflicted as a result of the exposure and the hardships which he suffered in China never entirely left him. He held the chapter which elected as his successor father Fray Alonso Ximenez, and immediately afterward went to the hospital of the Chinese, asking to be cared for as a poor man—preferring to die there rather than in the convent, not only because he might die there with greater humility and poverty, but because he would be less disturbed by visits, and would have more opportunity to be alone with God. In his last days he was afflicted with fears of the judgment of God. To his last moment he observed the rigorous rules of the order. When at last he died, he left the religious edified and consoled by his example, but most sad to lose him, for merely to see him had comforted them.]
Chapter XXXIIThe election of father Fray Alonso Ximenez as provincialOn the ninth of April, 1592, the SundayDeus qui errantibus—which is the third after Easter, and the customary day for holding provincial chapters—the electors assembled in the convent of Manila to elect a provincial; and they unanimously elected as second provincial of this province father Fray Alonso Ximenez, who was at that time prior. He was a very devout friar, an aged man and venerable, whose fervor of spirit caused him to work like a youth at a time when his great age and the many hardships which he had endured justly required rest. There were chosen as definitors fathers Fray Francisco de la Mina, Fray Juan de Castro (nephew of him who had just filled the office of provincial), Fray Thomas Castellar, and Fray Juan de San Pedro Martyr. The vicariate of Binalatongan was entrusted to father Fray Luis Gandullo, that of Calasiao to father Fray Pedro de Soto, and that of Bataan to father Fray Juan de San Pedro Martyr. As prior of the convent of Manila was elected father Fray Francisco de la Mina, being compelled to undertake it by his obedience, after he had accommodated himself to the ministry of Bataan, and had learned the language with great effort. He had begun to learn it when he was almost seventy years of age, and had beengreatly pleased with these Indians because he had found in them greater ability than in those of Nueva España, to whom he had been a missionary for forty years. Although this long term of service would have justified him in resting when he was relieved from labor, he was so far from this that he spent nearly the whole day with his Indians in Bataan, hearing them confess, teaching them, and showing them the way to salvation, because of the great love which he felt for them. So he much regretted leaving them, to take the position of prior at Manila—although they needed in the convent a man of his endowments, and the duties in the convent were less laborious than those of the ministry that he then had. But this was the very thing that grieved him, because he had not come to that province to rest but to labor—insomuch that he feared those who were taking away his labors were depriving him of his merit. But the order of his superior made everything plain, and assured him that he would not lose but gain merit in this way, since his good-will was worth as much with God as many labors; and, besides this, he would gain in addition that merit which the position of prior could give him, which, for those who are such priors as this father was, is not a small but a great increase.Excellent ordinances were enacted in this chapter. The first was, that those confessors who had not been examined in the province should be examined before they received confessions. For this examiners were appointed—not because the few who were in the province were not of known competency and had not been examined in other provinces before, but to establish a matter of such importance firmly at thevery beginning; and to have the medicine anticipate and prevent the disease, as the Holy Spirit counseled, and as was very wise. They established in the convent lectures in theology, and appointed as lecturer father Fray Juan Cobo. Anyone who will consider how few the religious were, and how much they had to do, one performing the work of many, will see the esteem which these fathers felt for the exercises of sacred theology (which are so appropriate to our order), and will think very highly of this care. It was ordained that the preachers to the Indians should follow in their sermons the form of the Roman catechism, teaching them the virtue and necessity of the holy sacraments, and the reverence and devotion with which they must be treated. Since by the mercy of God the Indians have given signs of approaching them in the spirit necessary to receive them, and since they were every day increasing in works of charity and mercy, and exhibiting their faith, it was ordained that they should be instructed thoroughly in regard to this matter; and that those sufficiently instructed should be admitted to the most holy sacrament of the altar, and in time to extreme unction. They repeatedly impressed upon their own memory the ordinance passed in the first chapter, namely, that they should treat the Indians with great love and charity, not only in words, but in works—aiding them in their necessities with alms, as much as might be possible for them, and in all things treating them with the spirit of mildness. This ordinance further provided that if at any time there should be necessity for punishment [of the Indians], it should be performed by the hands of others, in order that from our hands they might receive nothing but benefit and mightthus become devoted to the law which we preached. The chapter was held with great solemnity and joy, as the church was then used for the first time. It was now very beautiful, and was built wholly of stone. To crown the feast they held some theological discussions, certain moral difficulties being therein vindicated and explained. These difficulties had to do with that which at that time was of the greatest importance; in particular they discussed questions of great weight with regard to the collection of the tributes,31and the justice with which encomiendas and other places of profit ought to be distributed; and with regard to slavery in this country, since, because it does not follow the laws of España, but conforms to the customs of the Indians, it presents peculiar difficulties. But the point which they discussed most, and with the greatest profit, was the obligation of the ministers to the Indians to remain among them and preach the gospel to them, and to keep them in the law which those who were already Christians had received. It was shown with great clearness that, in the condition in which affairs were, the priests who were in these islands could not leave them without being guilty of mortal sin against the charity which we owe to these Indians our neighbors—who are placed in the most extreme need of ministers to teach them, and to administer the sacraments to them, without which it is impossible for them tobe saved. Since the Indians who were in this state of necessity were so many, and the priests so few that, even though their number were many times increased, there would not be enough, it was inferred with clearness that those who went away were guilty of most grievous sin. It was concluded that they were obliged to give an account to the Lord of the souls which should be lost on account of their absence, the number of whom must of necessity be very great. This teaching was of great importance and usefulness in calming some priests and religious whom the love of their own country was drawing back to España; and thus there resulted much consolation and improvement to the Indians. [At this time there occurred an incident which very greatly impressed the Chinese Christians, and caused them to respect the directions of their confessors. The incident might be called a punishment, but it was the punishment of a kindly father, as the punishments of the Lord often are; and it resulted in the entire salvation of a soul. In 1590 a Chinese Christian bookseller called Pablo Hechiu desired to return in the vessels which left Manila for China. He did not dare tell any of the fathers, because he knew that they would interfere with his departure; but he was unable to keep the matter secret from father Fray Juan Cobo. The father did what he could to keep him from going away, because of the danger which he ran of relapsing into idolatry; but the Chinese succeeded in eluding him, and departed for China. The vessel in which he took passage was cast upon the mountainous coast of Bolinao.32Though thepeople on board escaped to land, they lost their lives, because the Indians of this country, the Zambales or mountaineers, are ferocious, and find their greatest delight in slaying men and cutting off their heads, for no other reason than their own wicked disposition. They are trained up in this from childhood. When they saw the wretched Chinese cast on shore, they fell upon them, robbed them of everything they had saved from the wreck, and killed as many as they could; these were nearly all—some few escaping, and hiding themselves in the most thickly overgrown parts of the mountain. Among those who thus escaped was Pablo Hechiu. He remained there hidden for a fortnight, without daring to come out from the place where he had concealed himself; and, having no food, he died, leaving on two crosses made of bamboo a written account of what had happened to him. This came to light in the following way. The governor of Manila sent a strong expedition against these Zambales, which sought for them all through those mountains. Some of the scouts came upon Pablo Hechiu, his body, entire and dried, leaning against the foot of a tree. The preservation of the body was an extraordinary thing; and still more extraordinary was it that Christians should go through a region which had probably never been trodden by the feet of Catholics since the world was created, because the country was mountainous and visited by the Zambales alone, and the place was hidden even from them by the thickness of the undergrowth.At this time died the venerable father Fray Juan de Castro, first vicar-general and provincial of this province. It was he who had established and keptit in the happy state in which it was. He was born in Burgos, of noble race; and his father, being left a widower, had entered our convent of San Pablo at Burgos. He had left his son in the world, but was followed by him into the religious life when the son reached maturity. The son was scholarly and well read in the saints. Against his father’s wishes he went to the province of Guatimala, where he became twice provincial. The prudent king Felipe II appointed him to the bishopric of Vera Paz [sc., Cruz], and sent him the royal letter of presentation to the said bishopric. The father not only desired to be excused from accepting, but concealed the matter until he desired to go to China. When the fathers endeavored to obstruct his purpose he threatened, if they would not let him make this journey, to make the other to his bishopric, which was further away and from which he would never come back. This was only a threat, because he had taken a vow not to accept the bishopric, and was resolved to keep it. He was a kindly man, and very easy of access. He was given to the use of old proverbs. He had great skill in extricating himself quickly from useless business. He was much given to the reading of the [lives of the] saints, which in dead letters contain living thoughts. When he said mass he used to water the altar with his tears, though he strove greatly to control himself. His addresses to the order had such fervor, devotion, tenderness, and gentleness that those who heard them regarded them as words from heaven, and went forth from them with new spirit. This was especially true of his address at the first chapter, when he assigned the fathers to their duties. It then seemed as if it was not he that spoke, but theHoly Spirit. There is much that goes to show that this is true. Father Juan himself was accustomed to say that he was certain that he had made no mistake in this assignment—something which those who know him and who know his humility would attribute to nothing else than divine revelation. Those who were in this chapter accepted, without a single word, the duties assigned to each one, although these were such things as might cause trembling in the souls of giants in virtue, being no less than driving the devil out of his own house and his ancient abiding-place. At times the father seems to have shown the spirit of prophecy. In one case he declared that there were those before him who, as he knew, had never lost their baptismal innocence. This is proof of itself that he spoke not without some inspiration from without his own mind. Second, he declared that all those who were before him should go through life without falling into mortal sin. Those who listened to him understood that he was speaking of the sin of the flesh, which is that from which those are least safe who accept the ministry of souls, [even] with humility and in the fear of God. This is especially true before they learn by experience how much God helps those who fulfil this office in loving obedience to Him. On several other occasions father Fray Juan showed that he had the spirit of prophecy. He told Fray Juan de Soria that he would leave the order, but not to his own blame, rather to the glory of God and the happiness of the provincial, as was fulfilled. By anointing a brother who suffered from scrofula, he cured him; but when he was about to anoint Fray Domingo de Nieva, who suffered from headache, he stopped and withdrew the holy oil, sayingthat it was not God’s will. Father Fray Juan had special grace and power to arouse devotion in those with whom he talked, in confession or in private conversation. The infirmities with which he was afflicted as a result of the exposure and the hardships which he suffered in China never entirely left him. He held the chapter which elected as his successor father Fray Alonso Ximenez, and immediately afterward went to the hospital of the Chinese, asking to be cared for as a poor man—preferring to die there rather than in the convent, not only because he might die there with greater humility and poverty, but because he would be less disturbed by visits, and would have more opportunity to be alone with God. In his last days he was afflicted with fears of the judgment of God. To his last moment he observed the rigorous rules of the order. When at last he died, he left the religious edified and consoled by his example, but most sad to lose him, for merely to see him had comforted them.]
Chapter XXXIIThe election of father Fray Alonso Ximenez as provincial
On the ninth of April, 1592, the SundayDeus qui errantibus—which is the third after Easter, and the customary day for holding provincial chapters—the electors assembled in the convent of Manila to elect a provincial; and they unanimously elected as second provincial of this province father Fray Alonso Ximenez, who was at that time prior. He was a very devout friar, an aged man and venerable, whose fervor of spirit caused him to work like a youth at a time when his great age and the many hardships which he had endured justly required rest. There were chosen as definitors fathers Fray Francisco de la Mina, Fray Juan de Castro (nephew of him who had just filled the office of provincial), Fray Thomas Castellar, and Fray Juan de San Pedro Martyr. The vicariate of Binalatongan was entrusted to father Fray Luis Gandullo, that of Calasiao to father Fray Pedro de Soto, and that of Bataan to father Fray Juan de San Pedro Martyr. As prior of the convent of Manila was elected father Fray Francisco de la Mina, being compelled to undertake it by his obedience, after he had accommodated himself to the ministry of Bataan, and had learned the language with great effort. He had begun to learn it when he was almost seventy years of age, and had beengreatly pleased with these Indians because he had found in them greater ability than in those of Nueva España, to whom he had been a missionary for forty years. Although this long term of service would have justified him in resting when he was relieved from labor, he was so far from this that he spent nearly the whole day with his Indians in Bataan, hearing them confess, teaching them, and showing them the way to salvation, because of the great love which he felt for them. So he much regretted leaving them, to take the position of prior at Manila—although they needed in the convent a man of his endowments, and the duties in the convent were less laborious than those of the ministry that he then had. But this was the very thing that grieved him, because he had not come to that province to rest but to labor—insomuch that he feared those who were taking away his labors were depriving him of his merit. But the order of his superior made everything plain, and assured him that he would not lose but gain merit in this way, since his good-will was worth as much with God as many labors; and, besides this, he would gain in addition that merit which the position of prior could give him, which, for those who are such priors as this father was, is not a small but a great increase.Excellent ordinances were enacted in this chapter. The first was, that those confessors who had not been examined in the province should be examined before they received confessions. For this examiners were appointed—not because the few who were in the province were not of known competency and had not been examined in other provinces before, but to establish a matter of such importance firmly at thevery beginning; and to have the medicine anticipate and prevent the disease, as the Holy Spirit counseled, and as was very wise. They established in the convent lectures in theology, and appointed as lecturer father Fray Juan Cobo. Anyone who will consider how few the religious were, and how much they had to do, one performing the work of many, will see the esteem which these fathers felt for the exercises of sacred theology (which are so appropriate to our order), and will think very highly of this care. It was ordained that the preachers to the Indians should follow in their sermons the form of the Roman catechism, teaching them the virtue and necessity of the holy sacraments, and the reverence and devotion with which they must be treated. Since by the mercy of God the Indians have given signs of approaching them in the spirit necessary to receive them, and since they were every day increasing in works of charity and mercy, and exhibiting their faith, it was ordained that they should be instructed thoroughly in regard to this matter; and that those sufficiently instructed should be admitted to the most holy sacrament of the altar, and in time to extreme unction. They repeatedly impressed upon their own memory the ordinance passed in the first chapter, namely, that they should treat the Indians with great love and charity, not only in words, but in works—aiding them in their necessities with alms, as much as might be possible for them, and in all things treating them with the spirit of mildness. This ordinance further provided that if at any time there should be necessity for punishment [of the Indians], it should be performed by the hands of others, in order that from our hands they might receive nothing but benefit and mightthus become devoted to the law which we preached. The chapter was held with great solemnity and joy, as the church was then used for the first time. It was now very beautiful, and was built wholly of stone. To crown the feast they held some theological discussions, certain moral difficulties being therein vindicated and explained. These difficulties had to do with that which at that time was of the greatest importance; in particular they discussed questions of great weight with regard to the collection of the tributes,31and the justice with which encomiendas and other places of profit ought to be distributed; and with regard to slavery in this country, since, because it does not follow the laws of España, but conforms to the customs of the Indians, it presents peculiar difficulties. But the point which they discussed most, and with the greatest profit, was the obligation of the ministers to the Indians to remain among them and preach the gospel to them, and to keep them in the law which those who were already Christians had received. It was shown with great clearness that, in the condition in which affairs were, the priests who were in these islands could not leave them without being guilty of mortal sin against the charity which we owe to these Indians our neighbors—who are placed in the most extreme need of ministers to teach them, and to administer the sacraments to them, without which it is impossible for them tobe saved. Since the Indians who were in this state of necessity were so many, and the priests so few that, even though their number were many times increased, there would not be enough, it was inferred with clearness that those who went away were guilty of most grievous sin. It was concluded that they were obliged to give an account to the Lord of the souls which should be lost on account of their absence, the number of whom must of necessity be very great. This teaching was of great importance and usefulness in calming some priests and religious whom the love of their own country was drawing back to España; and thus there resulted much consolation and improvement to the Indians. [At this time there occurred an incident which very greatly impressed the Chinese Christians, and caused them to respect the directions of their confessors. The incident might be called a punishment, but it was the punishment of a kindly father, as the punishments of the Lord often are; and it resulted in the entire salvation of a soul. In 1590 a Chinese Christian bookseller called Pablo Hechiu desired to return in the vessels which left Manila for China. He did not dare tell any of the fathers, because he knew that they would interfere with his departure; but he was unable to keep the matter secret from father Fray Juan Cobo. The father did what he could to keep him from going away, because of the danger which he ran of relapsing into idolatry; but the Chinese succeeded in eluding him, and departed for China. The vessel in which he took passage was cast upon the mountainous coast of Bolinao.32Though thepeople on board escaped to land, they lost their lives, because the Indians of this country, the Zambales or mountaineers, are ferocious, and find their greatest delight in slaying men and cutting off their heads, for no other reason than their own wicked disposition. They are trained up in this from childhood. When they saw the wretched Chinese cast on shore, they fell upon them, robbed them of everything they had saved from the wreck, and killed as many as they could; these were nearly all—some few escaping, and hiding themselves in the most thickly overgrown parts of the mountain. Among those who thus escaped was Pablo Hechiu. He remained there hidden for a fortnight, without daring to come out from the place where he had concealed himself; and, having no food, he died, leaving on two crosses made of bamboo a written account of what had happened to him. This came to light in the following way. The governor of Manila sent a strong expedition against these Zambales, which sought for them all through those mountains. Some of the scouts came upon Pablo Hechiu, his body, entire and dried, leaning against the foot of a tree. The preservation of the body was an extraordinary thing; and still more extraordinary was it that Christians should go through a region which had probably never been trodden by the feet of Catholics since the world was created, because the country was mountainous and visited by the Zambales alone, and the place was hidden even from them by the thickness of the undergrowth.At this time died the venerable father Fray Juan de Castro, first vicar-general and provincial of this province. It was he who had established and keptit in the happy state in which it was. He was born in Burgos, of noble race; and his father, being left a widower, had entered our convent of San Pablo at Burgos. He had left his son in the world, but was followed by him into the religious life when the son reached maturity. The son was scholarly and well read in the saints. Against his father’s wishes he went to the province of Guatimala, where he became twice provincial. The prudent king Felipe II appointed him to the bishopric of Vera Paz [sc., Cruz], and sent him the royal letter of presentation to the said bishopric. The father not only desired to be excused from accepting, but concealed the matter until he desired to go to China. When the fathers endeavored to obstruct his purpose he threatened, if they would not let him make this journey, to make the other to his bishopric, which was further away and from which he would never come back. This was only a threat, because he had taken a vow not to accept the bishopric, and was resolved to keep it. He was a kindly man, and very easy of access. He was given to the use of old proverbs. He had great skill in extricating himself quickly from useless business. He was much given to the reading of the [lives of the] saints, which in dead letters contain living thoughts. When he said mass he used to water the altar with his tears, though he strove greatly to control himself. His addresses to the order had such fervor, devotion, tenderness, and gentleness that those who heard them regarded them as words from heaven, and went forth from them with new spirit. This was especially true of his address at the first chapter, when he assigned the fathers to their duties. It then seemed as if it was not he that spoke, but theHoly Spirit. There is much that goes to show that this is true. Father Juan himself was accustomed to say that he was certain that he had made no mistake in this assignment—something which those who know him and who know his humility would attribute to nothing else than divine revelation. Those who were in this chapter accepted, without a single word, the duties assigned to each one, although these were such things as might cause trembling in the souls of giants in virtue, being no less than driving the devil out of his own house and his ancient abiding-place. At times the father seems to have shown the spirit of prophecy. In one case he declared that there were those before him who, as he knew, had never lost their baptismal innocence. This is proof of itself that he spoke not without some inspiration from without his own mind. Second, he declared that all those who were before him should go through life without falling into mortal sin. Those who listened to him understood that he was speaking of the sin of the flesh, which is that from which those are least safe who accept the ministry of souls, [even] with humility and in the fear of God. This is especially true before they learn by experience how much God helps those who fulfil this office in loving obedience to Him. On several other occasions father Fray Juan showed that he had the spirit of prophecy. He told Fray Juan de Soria that he would leave the order, but not to his own blame, rather to the glory of God and the happiness of the provincial, as was fulfilled. By anointing a brother who suffered from scrofula, he cured him; but when he was about to anoint Fray Domingo de Nieva, who suffered from headache, he stopped and withdrew the holy oil, sayingthat it was not God’s will. Father Fray Juan had special grace and power to arouse devotion in those with whom he talked, in confession or in private conversation. The infirmities with which he was afflicted as a result of the exposure and the hardships which he suffered in China never entirely left him. He held the chapter which elected as his successor father Fray Alonso Ximenez, and immediately afterward went to the hospital of the Chinese, asking to be cared for as a poor man—preferring to die there rather than in the convent, not only because he might die there with greater humility and poverty, but because he would be less disturbed by visits, and would have more opportunity to be alone with God. In his last days he was afflicted with fears of the judgment of God. To his last moment he observed the rigorous rules of the order. When at last he died, he left the religious edified and consoled by his example, but most sad to lose him, for merely to see him had comforted them.]
On the ninth of April, 1592, the SundayDeus qui errantibus—which is the third after Easter, and the customary day for holding provincial chapters—the electors assembled in the convent of Manila to elect a provincial; and they unanimously elected as second provincial of this province father Fray Alonso Ximenez, who was at that time prior. He was a very devout friar, an aged man and venerable, whose fervor of spirit caused him to work like a youth at a time when his great age and the many hardships which he had endured justly required rest. There were chosen as definitors fathers Fray Francisco de la Mina, Fray Juan de Castro (nephew of him who had just filled the office of provincial), Fray Thomas Castellar, and Fray Juan de San Pedro Martyr. The vicariate of Binalatongan was entrusted to father Fray Luis Gandullo, that of Calasiao to father Fray Pedro de Soto, and that of Bataan to father Fray Juan de San Pedro Martyr. As prior of the convent of Manila was elected father Fray Francisco de la Mina, being compelled to undertake it by his obedience, after he had accommodated himself to the ministry of Bataan, and had learned the language with great effort. He had begun to learn it when he was almost seventy years of age, and had beengreatly pleased with these Indians because he had found in them greater ability than in those of Nueva España, to whom he had been a missionary for forty years. Although this long term of service would have justified him in resting when he was relieved from labor, he was so far from this that he spent nearly the whole day with his Indians in Bataan, hearing them confess, teaching them, and showing them the way to salvation, because of the great love which he felt for them. So he much regretted leaving them, to take the position of prior at Manila—although they needed in the convent a man of his endowments, and the duties in the convent were less laborious than those of the ministry that he then had. But this was the very thing that grieved him, because he had not come to that province to rest but to labor—insomuch that he feared those who were taking away his labors were depriving him of his merit. But the order of his superior made everything plain, and assured him that he would not lose but gain merit in this way, since his good-will was worth as much with God as many labors; and, besides this, he would gain in addition that merit which the position of prior could give him, which, for those who are such priors as this father was, is not a small but a great increase.
Excellent ordinances were enacted in this chapter. The first was, that those confessors who had not been examined in the province should be examined before they received confessions. For this examiners were appointed—not because the few who were in the province were not of known competency and had not been examined in other provinces before, but to establish a matter of such importance firmly at thevery beginning; and to have the medicine anticipate and prevent the disease, as the Holy Spirit counseled, and as was very wise. They established in the convent lectures in theology, and appointed as lecturer father Fray Juan Cobo. Anyone who will consider how few the religious were, and how much they had to do, one performing the work of many, will see the esteem which these fathers felt for the exercises of sacred theology (which are so appropriate to our order), and will think very highly of this care. It was ordained that the preachers to the Indians should follow in their sermons the form of the Roman catechism, teaching them the virtue and necessity of the holy sacraments, and the reverence and devotion with which they must be treated. Since by the mercy of God the Indians have given signs of approaching them in the spirit necessary to receive them, and since they were every day increasing in works of charity and mercy, and exhibiting their faith, it was ordained that they should be instructed thoroughly in regard to this matter; and that those sufficiently instructed should be admitted to the most holy sacrament of the altar, and in time to extreme unction. They repeatedly impressed upon their own memory the ordinance passed in the first chapter, namely, that they should treat the Indians with great love and charity, not only in words, but in works—aiding them in their necessities with alms, as much as might be possible for them, and in all things treating them with the spirit of mildness. This ordinance further provided that if at any time there should be necessity for punishment [of the Indians], it should be performed by the hands of others, in order that from our hands they might receive nothing but benefit and mightthus become devoted to the law which we preached. The chapter was held with great solemnity and joy, as the church was then used for the first time. It was now very beautiful, and was built wholly of stone. To crown the feast they held some theological discussions, certain moral difficulties being therein vindicated and explained. These difficulties had to do with that which at that time was of the greatest importance; in particular they discussed questions of great weight with regard to the collection of the tributes,31and the justice with which encomiendas and other places of profit ought to be distributed; and with regard to slavery in this country, since, because it does not follow the laws of España, but conforms to the customs of the Indians, it presents peculiar difficulties. But the point which they discussed most, and with the greatest profit, was the obligation of the ministers to the Indians to remain among them and preach the gospel to them, and to keep them in the law which those who were already Christians had received. It was shown with great clearness that, in the condition in which affairs were, the priests who were in these islands could not leave them without being guilty of mortal sin against the charity which we owe to these Indians our neighbors—who are placed in the most extreme need of ministers to teach them, and to administer the sacraments to them, without which it is impossible for them tobe saved. Since the Indians who were in this state of necessity were so many, and the priests so few that, even though their number were many times increased, there would not be enough, it was inferred with clearness that those who went away were guilty of most grievous sin. It was concluded that they were obliged to give an account to the Lord of the souls which should be lost on account of their absence, the number of whom must of necessity be very great. This teaching was of great importance and usefulness in calming some priests and religious whom the love of their own country was drawing back to España; and thus there resulted much consolation and improvement to the Indians. [At this time there occurred an incident which very greatly impressed the Chinese Christians, and caused them to respect the directions of their confessors. The incident might be called a punishment, but it was the punishment of a kindly father, as the punishments of the Lord often are; and it resulted in the entire salvation of a soul. In 1590 a Chinese Christian bookseller called Pablo Hechiu desired to return in the vessels which left Manila for China. He did not dare tell any of the fathers, because he knew that they would interfere with his departure; but he was unable to keep the matter secret from father Fray Juan Cobo. The father did what he could to keep him from going away, because of the danger which he ran of relapsing into idolatry; but the Chinese succeeded in eluding him, and departed for China. The vessel in which he took passage was cast upon the mountainous coast of Bolinao.32Though thepeople on board escaped to land, they lost their lives, because the Indians of this country, the Zambales or mountaineers, are ferocious, and find their greatest delight in slaying men and cutting off their heads, for no other reason than their own wicked disposition. They are trained up in this from childhood. When they saw the wretched Chinese cast on shore, they fell upon them, robbed them of everything they had saved from the wreck, and killed as many as they could; these were nearly all—some few escaping, and hiding themselves in the most thickly overgrown parts of the mountain. Among those who thus escaped was Pablo Hechiu. He remained there hidden for a fortnight, without daring to come out from the place where he had concealed himself; and, having no food, he died, leaving on two crosses made of bamboo a written account of what had happened to him. This came to light in the following way. The governor of Manila sent a strong expedition against these Zambales, which sought for them all through those mountains. Some of the scouts came upon Pablo Hechiu, his body, entire and dried, leaning against the foot of a tree. The preservation of the body was an extraordinary thing; and still more extraordinary was it that Christians should go through a region which had probably never been trodden by the feet of Catholics since the world was created, because the country was mountainous and visited by the Zambales alone, and the place was hidden even from them by the thickness of the undergrowth.
At this time died the venerable father Fray Juan de Castro, first vicar-general and provincial of this province. It was he who had established and keptit in the happy state in which it was. He was born in Burgos, of noble race; and his father, being left a widower, had entered our convent of San Pablo at Burgos. He had left his son in the world, but was followed by him into the religious life when the son reached maturity. The son was scholarly and well read in the saints. Against his father’s wishes he went to the province of Guatimala, where he became twice provincial. The prudent king Felipe II appointed him to the bishopric of Vera Paz [sc., Cruz], and sent him the royal letter of presentation to the said bishopric. The father not only desired to be excused from accepting, but concealed the matter until he desired to go to China. When the fathers endeavored to obstruct his purpose he threatened, if they would not let him make this journey, to make the other to his bishopric, which was further away and from which he would never come back. This was only a threat, because he had taken a vow not to accept the bishopric, and was resolved to keep it. He was a kindly man, and very easy of access. He was given to the use of old proverbs. He had great skill in extricating himself quickly from useless business. He was much given to the reading of the [lives of the] saints, which in dead letters contain living thoughts. When he said mass he used to water the altar with his tears, though he strove greatly to control himself. His addresses to the order had such fervor, devotion, tenderness, and gentleness that those who heard them regarded them as words from heaven, and went forth from them with new spirit. This was especially true of his address at the first chapter, when he assigned the fathers to their duties. It then seemed as if it was not he that spoke, but theHoly Spirit. There is much that goes to show that this is true. Father Juan himself was accustomed to say that he was certain that he had made no mistake in this assignment—something which those who know him and who know his humility would attribute to nothing else than divine revelation. Those who were in this chapter accepted, without a single word, the duties assigned to each one, although these were such things as might cause trembling in the souls of giants in virtue, being no less than driving the devil out of his own house and his ancient abiding-place. At times the father seems to have shown the spirit of prophecy. In one case he declared that there were those before him who, as he knew, had never lost their baptismal innocence. This is proof of itself that he spoke not without some inspiration from without his own mind. Second, he declared that all those who were before him should go through life without falling into mortal sin. Those who listened to him understood that he was speaking of the sin of the flesh, which is that from which those are least safe who accept the ministry of souls, [even] with humility and in the fear of God. This is especially true before they learn by experience how much God helps those who fulfil this office in loving obedience to Him. On several other occasions father Fray Juan showed that he had the spirit of prophecy. He told Fray Juan de Soria that he would leave the order, but not to his own blame, rather to the glory of God and the happiness of the provincial, as was fulfilled. By anointing a brother who suffered from scrofula, he cured him; but when he was about to anoint Fray Domingo de Nieva, who suffered from headache, he stopped and withdrew the holy oil, sayingthat it was not God’s will. Father Fray Juan had special grace and power to arouse devotion in those with whom he talked, in confession or in private conversation. The infirmities with which he was afflicted as a result of the exposure and the hardships which he suffered in China never entirely left him. He held the chapter which elected as his successor father Fray Alonso Ximenez, and immediately afterward went to the hospital of the Chinese, asking to be cared for as a poor man—preferring to die there rather than in the convent, not only because he might die there with greater humility and poverty, but because he would be less disturbed by visits, and would have more opportunity to be alone with God. In his last days he was afflicted with fears of the judgment of God. To his last moment he observed the rigorous rules of the order. When at last he died, he left the religious edified and consoled by his example, but most sad to lose him, for merely to see him had comforted them.]