Meditations vppon the mysteries of our holy faith with the practise of mental praier touching the same composed in Spanish by the R.F. Luys de la Puente ... ; and translated into English by F. Rich. Gibbons ...

The third Pointe.

THen will I consider the Wordes where∣with the Angell declared the Commaunde∣ment of our Lord, the which were graue, breife, imperious, and with Circumstances very conue∣nient to make proofe of the Obedience of that Sainct, to whome they were deliuered. For in this sorte God vseth to commaunde somewhat to men that are perfect, to exercize them that they may make demonstration of their Obe∣dience: as another Angell vsed the like wordes in the obedience which he intimated to Abra∣ham, to departe out of his owne Countrey, and to sacrifize his Sonne Isaac. And for this cause he entereth not vsing circumloquutions, or preambles (which the Worlde commonly vseth) not requesting, but commaunding: Arize, saith

he, take the Childe, and his mother, and flee into Egipt, and be there vntill I shall tell thee, &c.

In these Wordes we are to ponder the Circum∣stances that make difficult this Ordination, and declare the value of the Obedience.

First, it was intimated by night, S. Ioseph, [ 1] being at rest, and asleepe; when men vse to haue greatest horrour of trouble, to signifye that in the middest of our ease, and prosperitye, we are to be prepared for Afflictions, and that at all times we are to be readye whensoeuer God shall commaunde to leaue our bed, and our rest to obey him; as he proued Samuel calling him three, or foure times in the night, and making him arize out of the bed wherein he slept, to exercize him in Obedience, and in the abnega∣tion of his owne will.

Secondly, [ 2] the Angell commaunded him to take only the blessed Childe, and his mother leauing the companye of all others, and the furniture, and other temporall things that he had in his house, to be able the more freely to flye, and escape from the rigorous intention of king Herod, and to get away with lesse noise, and disturbance: figuring what I ought to doe when God commaundeth me to flye from the worlde, and from Sinne, abandoning all temporall things that may hinder me, contenting myselfe to carry with me God only. But if I carry the Childe IESVS, and his mother, what shall be wanting vnto me?

O most sweete IESVS, to flye with thee, is no Affliction; to forsake all, thou remaining with me, is no torment: for hauing thee, wheresoeuer, I shall liue contented, and in euery place shallbe riche. O my Soule take the Sonne, and his mother, and put thy∣selfe

vnder their protection, seruing them very truely, for where they two are, there is no Solitarinesse, and when they accompanye thee, there is no dreade of perill.

Thirdly, [ 3] he assigned vnto him the prouince where he was to goe, which was into Egipt a Countrey of barbarous People, and enemyes to the Hebrewes: for it is the will of God, that his elect (especially such as are Religious persons) should dwell where he pleaseth, and not where they thorough their owne vaine liking desire to dwell, perswading themselues that wheresoeuer God shall place them, they shallbe secure, con∣tented, and proffited, albeit it seeme to be a place full of trouble, and perill: and contrarily, where they desire to be, they shall perhaps be with greate daunger, albeit it seemeth to them to be a place very secure: for neither the place, nor the corner, giueth true securitye to the Soule, but only the protection of God, and with his protection, I shallbe secure in Egipt for my obedience vnto him, without which I shall perishe in Egipt thorough my owne selfe will. And therefore the Prophet Dauid sayeth that happye is the man whose helpe is from God, who hath disposed his ascensions in vertue in the place where he put him, in this valley of Teares: which is to say: He disposed himselfe to growe vp, not in the place where he list to put himselfe, but where he was put by the disposition of God that ayded him thereunto.

Fourthly, [ 4] he left him in suspence how long time he should staye in Egipt, saying vnto him, be there vntill I shall tell thee. For it is not the pleasure of God, as holy Iudith sayed, that we should assigne the time how long such things

shall continue as he disposeth of especially in matter of afflictions, and disconsolations, and in offices, and imployments that he imposeth vpon vs, but his will is that we should leaue this care vnto him, resigning ourselues to be where he pleaseth, and as long time as he pleaseth, be it litle, or much: for God knoweth much better what is fitting for vs, then we ourselues: and he greately desireth that we should relye vpon his prouidence, and Gouernment: for in saying: Be there vntill I shall otherwise aduise thee, he giueth manifestly to vnderstand, that he will haue a care to aduise him in fit time. And what can be more certaine, and assured, then for me to be without care in matters concerning myselfe, when God, and his Angells take charge of them?

O most carefull God, why should not I cast all my Care vpon thee, when as I knowe thou hast so greate a care ouer me?

Fifthly, [ 5] he gaue him a reason of the Obe∣dience he imposed vpon him, saying: For it will come to passe, that Herod will seeke the Childe to destroye him. Wherein he confirmeth the care that he hath ouer those that are his, by cutting of Daungers before they happen, and inspiring them with a meanes to free themselues from them. True it is, that some other times our Lord imposeth some commaundement on his Seruantes, without giuing them a reason of what he commaundeth, as he did to Abraham in the cases before rehearsed, that they may learne to obey him, not for reason, nor for their owne commoditye, but meerely, for that he commaundeth it. For as Faithe relyeth not prin∣cipally vpon reason, but vpon the reuelation of God, yet Gods Reuelation presupposed, reason

helpeth to beleeue with more sweetenesse, and to fortifye our Faith the more: so likewise per∣fect Obedience, is not principally to relye vpon more reason, then Gods Commaundement, and his Will: yet this principall motiue presupposed, our Lord giueth sometimes a reason of what he commaundeth, as he gaue to S. Ioseph, that he may be obeyed with more sweetenesse, and if I cannot attaine to vnderstand the reason, yet I am to subject my iudgement thereunto, as this holy man did, as forthwith we shall see. From these Considerations I am to collect, if I desier to be perfect, to make demonstration thereof, by hauing such a disposition, that my Superiors, and Confessors may commaunde me whatsoeuer they shall iudge conuenient, and in what manner they shall please, without suspicion of failing in whatsoeuer they impose vpon me; as S. Paul saide to Philemon: Trusting in thy Obedience I haue written to thee, requiring thee to receiue Onesimus, knowing that thou wilt doe ahoue that also which I doe say.

Notes

• Gen. 121 & 22.2.
• The manner of impo∣sing obe∣dience vpon the perfect. 1 Reg. 3.3 &c.
• Colloquie.
• Psal. 83.6.
• Iudith 8•• 13
• Colloquie. 1 Pet. 5.7
• Phile. 2••