type="note">2 son of the house at Méjico, a native of the city of Utrera, near Sevilla in Andalucia. He was a most excellent provincial, for one always recognized in him a remarkable integrity of morals, and he was much given to prayer and divine worship. He endeavored as earnestly as possible to give his whole being to the order, and not to be found lacking in his ministry. He visited his entire province whenever possible; and that which has always been most annoying to the provincials in respect to its visitation—namely, the province of Bisayas—was not troublesome to him, for he visited it. He did not hesitate at the suffering or the dangers of navigation, which at times is wont to be especially perilous, because of the many storms that generally invade the islands, and the not few enemies. He was considered lost, for he was not heard of for more than four months; for they wrote from the Bisayas that he had already embarked for Manila, and he had not arrived. Finally, the Lord was pleased to bring him to our doors when he was least expected. God is a Father of pity, and attends to His children (and more to His servants) when they find themselves most in need of Him. He was received in the convent of Manila by many people, for all revered him as a servant of God, loved him as a father, and respected him as a true prelate.
On the twenty-second of April, 1602, the chapter was convened in the house at Manila. Father Fray Pedro Arce, who is now bishop of the city of Santisimo Nombre de Jesús, and who has twice governed the archbishopric of Manila, was elected in it. Father Fray Mateo de Mendoza presided at that election, while father Fray Juan de Montesdoza was the absolute provincial, as we call it, or the freed one, since now he is no longer provincial. The first definitor was Fray Agustín de Tapía, the second, Fray Bernabé de Villalobos, the third, Fray Diego de Zerrabe, and the fourth, Fray Diego de Salcedo. As visitors were elected Fray Juan Bautista de Montoya and Fray Francisco Serrano.3 All, having assembled, as our rules ordered, enacted very wholesome regulations, and provided for the province with those mandates, which were seen to be more necessary at that time, in order to check thereby the boldness of certain men, who were giving room for the decay of the province, which in nothing loses more than by permitting it to relax in its rigor. For even there it is said that the bow must sometimes loose the string which holds it bent, in order to give it rest and so that it may not break. I grieve over this, that it is said in the order, so that at times some reasonable recreation may be allowed; but in that which touches the essential aspects of it, it does not seem right that it be lost, for never have I seen that what is once lost in point of religion is regained. It appeared, therefore, easier to our father St. Ignatius to found a new order than to reform an old one, where its members were already used to such and such a manner of life. It is a hard thing, when established, to reduce them to a greater degree of virtue. And since those men must remain in the same order, it is always an impossible thing to reduce them to that which they have never observed....
Father Fray Pedro de Arce, who was chosen at this elevation, was such a person that, were I to praise him, I think, that my tongue would do him an injury, for another pen and another language must tell his virtues. He came to this province as a lay brother. He was ordained here and completed his studies, and always gave signs of what he was to become; for his modesty, his charity, his devotion, even while a brother, appeared so conspicuous, and were increasing in such a manner, that not only were the islands full of his good name and great virtues, but they even came to the ears of Felipe III, who presented him for the bishopric of Santísimo Nombre de Jesús. While in this country, the decree of the year 1610 was sent him, which caused the holy man considerable vexation, so that he did not know what to do; for it seemed a grievous thing for him to abandon the quietness of his cell, and to exchange it for the majesty of a bishop, to which he was not inclined. Accordingly, he resigned the bishopric into the hands of the father master Fray Pedro Solier,4 who was provincial at that time. The latter considered that if he [i.e., Fray Pedro] were to accept it honor would come to the order, advantage to the city of Santísimo Nombre de Jesus, and service to his Majesty, the king our sovereign, who having heard of the holiness of the person in question, was considering himself as very well served in that the father should accept it. Consequently, when he returned to the holy superior—whom he supplicated on his knees, with the decree in his hand, to allow him not to accept it—the provincial ordered Fray Pedro, by his obedience, to comply with his Majesty’s commands, and to render him thanks for it, and that he would do the same for what pertained to the order; thereupon the former accepted, and gave up his cell, in which there was nothing of importance. Although he was prior, and exercised the highest duties of the province, he was ever the keenest advocate of poverty, and so great a giver of alms that even now, although a bishop, he must be restrained; for he gives everything away, and he has no greater happiness than when some needy person begs from him and enters his gates.
What then would this holy provincial do? One sees with how much care he would watch over his flock, striving to maintain them without quarreling, and observing in everything the entirety of the rules. With the obstinate, he was rigid and severe; with the humble, most humble; with the afflicted, he held himself as a pious father who desires their good, and consoled them. As far as was possible, he followed the advice of Fray Pedro de Agurto, his successor in the bishopric, as he was so holy and learned a man. For since the affairs of the province had somewhat declined, and in visiting he found some religious who were prohibited by the rules—and, in fact, trying to remove them—the holy prelate counseled him that such religious were men of weight, and that he should receive their renunciations secretly; and that when the intermediate chapter should be assembled, then he should show them and provide those convents. Thereby would he be fulfilling his obligation, and would also be considering the honor of those religious, who if they were removed before, would be injured, as it would be understood that it had been because of their demerits; but it was a customary thing to do that in chapter, for it was apparent to all that religious were changed at that time. He did this as the bishop had counseled him, and thus the matter was remedied as far as possible without any scandal.
He visited the entire province, and went to that of the Pintados—which was his own, where he was reared, and where he had been prior of Panay, Octóng, and Santísimo Nombre de Jesús. While he was making the visitation there, it happened that news was brought that the inhabitants of Mindanao were coming with a large fleet to destroy the islands. This tidings was certain; and another fleet was prepared with all possible despatch in Sugbú, in order that the Spaniards might defend themselves, and if possible, drive the enemy from the islands. Although diligent efforts were made in this, when our fleet set sail already had the enemy rounded the island of Panay. Our fleet, which consisted of seven caracoas and four or five barangays, followed the enemy. They reached the islets of Asur, where they heard that the enemy had passed there, with the intention of burning the city of Arévalo and the village of Octóng, with all their provisions. The captain and commander of our fleet was Captain Salgado, then alcalde-mayor of Sugbú. The two fleets met near Pan de Azúcar [i.e., “Sugar Loaf”]. The Spaniards were very resolute. The enemy formed themselves in a crescent with sixty caracoas. So senseless were they that they untied their captives, threw them overboard, and came to attack our boats. I know not the captain’s design or purpose, that made him dally with the enemy, so that the latter were shouting out spiritedly and imagining that they were feared. The father provincial and his companion, Fray Hernando Guerrero,5 talked encouragingly to the petty leaders, and encouraged and even shamed them so much that, already late, they gave the signal to attack. Thereupon, the enemy sought shelter, and after steering their caracoas to where they thought that they had more safety, they divided. The captain did not pursue them nor do more than to go to Arévalo. On that account he lost a good opportunity and much credit. He should have continued to pursue them; for, when night fell, the caracoas of the frightened enemy remained along those coasts. The commander could easily have overhauled them with our caracoas, and could have given the enemy a blow that would have done much to finish them; but he failed to do so. The efforts that he finally put forth, and the attack, are owing to the resolution and bravery of our father Fray Pedro de Arce, in which one may consider his desire for the common good. For, although he might have sent other religious, he went in person, and put no value on his own life.6 He returned to Manila, where he finished his
Fray Mateo Mendoza, born of noble stock, was intended for the profession of arms. Having gone to the Philippines, he was received into the Augustinian order at Manila in 1575. He was sent to Mexico to receive holy orders, as there was then no bishop in the islands. He was missionary at Malolos in 1580, Arévalo (in 1584), San Pablos de los Montes (in 1586), and Pórac (in 1594). Although elected definitor-general in 1596, he resigned that office to go to Japan. Returning to Manila in 1598, he became first definitor in 1599, and presided at the provincial chapter in 1602; and labored at Parañaque in 1603, and Tondo in 1605, dying that same year.
Fray Agustín de Tapia was a native of Burgos, and professed in the convent at the same city. He had charge of the mission which arrived at Manila in June, 1595; was preacher and confessor in September of the same year; preacher-general in 1597; missionary in Panay in 1599; at Guagua in 1601; definitor and prior of Cavite in 1602. He died in 1604.
For brief sketch of Fray Bernabé Villalobos see vol. xxiii, note 32.
Fray Diego Cerrabe was a native of Burgos, professing in the convent of that city in 1584. On going to the islands he became confessor and preacher in 1595, examiner in 1596, and lecturer and minister at Pásig in 1600–1602, going to Europe as definitor of the general chapter in the last year, and probably remaining in Spain.
Fray Pedro(
Fray Juan Bautista de Montoya was a native of Castilla, and after professing at the convent in Burgos went to the Philippines, where he was subprior and master of novitiates in the Manila convent (1581–1583), and missionary in Cagayán (1583–1586), after which he returned to Manila, but the same year went to Macao, where he remained until 1591. He acted as definitor that same year, and afterward was missionary at a number of villages, where he lived a busy life, his death occurring in 1632. He wrote sermons in Tagál, and translated the catechism into the same language, and wrote a history of the Augustinian order in the Philippines.
Fray Francisco Serrano professed at San Felipe el Real in 1574. After going to the islands he labored at Macabebe, Lubao, Candaba, and Guagua until 1596, when he was appointed provincial secretary. At the end of his term in that office, he was chosen subprior of the Manila convent, visitor, and finally definitor. He died in 1613.
The above notices are taken from Pérez’s
Fray Pedro Solier was born in the town of Barajas in 1578, and began his studies in Toledo. Me entered the Augustinian convent at Salamanca in 1593, where he remained until 1598, when he went to the Philippines. He was appointed provincial reader, and retained that office until 1603, when he returned to Spain as commissary procurator. After three years he went again to the islands, laden with honors; and after ministering for two years at Bacolór, was elected provincial in 1608, governing until 1610, when on account of the deposition of Fray Lorenzo de León, he went to Spain to give a report of that matter. He was appointed bishop of Puerto Rico in 1614 and took possession of his see in 1615. In 1619 he became archbishop of Santo Domingo. He died in 1620. See Pérez’s
Fray Hernando Guerrero, a native of Alcaráz, professed in the convent of San Felipe el Real in 1588. After his arrival at the Philippines, he labored in various Bisayan villages (1599–1613). In 1613, he went to Spain, whence he returned in 1617. He went again to Spain and Rome in 1625. In 1628 he was appointed bishop of Nueva Segovia, and, in 1635, archbishop of Manila. His term in the latter office was marked by contests with the Jesuits, and he was finally excommunicated by a secular priest, and then exiled to Mariveles by the governor, Corcuera—only leaving that island on signing certain conditions. He died July 1, 1641, at seventy-five years of age. See Pérez’s
Innumerable are the names which might be cited here of religious who have given proofs of the keenest patriotism, defending the islands with the cross in one hand and the sword in the other: Father Agustín de San Pedro, a discalced Augustinian, called “Father Captain” for his prowess against the Mindanao Moros; the no less famous Father Pascual Ibañez de Santa Filomena, Augustinian Recollect, who died while bravely assaulting the fort of Abisi, Jolo, in 1857; the Jesuit, Father Ducos; the fathers of all the orders, especially the Augustinians in the war with the English; the Augustinian fathers who accompanied General Malcampo on his expedition to Jolo in 1875; Father Ramón Zueco, Recollect, of imperishable memory, besides innumerable others.—Coco.
Continuing his note, Father Coco quotes from Father Fabián Rodriguez in
