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 27. Meditation. * 1.1 Of the flying into Egipt.

The first Pointe.

FIrst, I am to consider what greate persecu∣tion was raised against our Sauiour Christ, being but newe borne: the causes thereof: and the meanes that he chose to defend himselfe. Pondering first, [ 1] how our Lord God permitted king Herod instigated by the Deuill, and by his occasion the Iewes to petsecute Christ the king newe borne, with a desier to depriue him of his life, albeit for different endes. Herod as a Tirant, fearing that he would haue taken from him his temporall kingdome. The Iewes as Flatterers to please their earthely king. The Diuell as Prince of this Worlde, fearing leaste

this miraculous Childe should doe him some greate Hurte. But the eternall Father ordained this to much higher endes, willing that his Sonne should from his Infancye walke in the waye of Persecutions, and afflictions, * 1.2 that beginning to be fullfilled which Simeon had prophecyed, * 1.3 that he should be a signe which all should contradict, to giue vs to vnderstand, that his comming was contrary to the Intentions of the Worlde, which abhorreth not, nor persecuteth those that are of it faction, but those which are contrary vnto it: And that wee may see imprinted in this example the State of the Primitiue Church, and of the righteous Soules, which conceiuing Christ within themselues, and desiring to manifest him by their workes, are to be persecuted by the Dragon of Hell, who (as S. * 1.4 Iohn saieth in his Apocalips) desireth in them to kill the Spirit of Christ, that it may not growe vp in their Heartes with the exercizes of notable Vertues. And this may serue me for an aduise, and Consolation, when I shall see myselfe persecuted for Vertues sake, remembring what our Sauiour Christ sayed to his Disciples: * 1.5 The Seruant is not greater then his maiester: if they haue persecuted me, you also they will persecute. Neither is it reason that I should be exempted from that vniuersall rule mentioned by the Apostle. * 1.6 All those that will liue godly in Christ IESVS shall suffer persecution, the Diuell prouoking it by himselfe, and by his ministers the Worldelings.

Secondly, [ 2] I will ponder how our Sauiour Christ being able to free himselfe from this persecution by many very easy meanes, as either by killing Herod, or by making himselfe inui∣sible, yet he would not, but tooke this meanes,

of flying, an argument of weakenesse, and mi∣serye: and this he did principally for two causes, the first, because as to be borne in the Worlde, he left the Commodities that he might haue had in the Citty of Nazareth, so also he would leaue them thoroughout all his infancye, going farre of from his kinred, and parentage. And for this cause now that he would flye, though he might haue gonne into the Countrey of the three Sages, where he should haue beene knowen, and adored: he would not, but went into Egipt among Strangers, and Enemyes, to haue occasion to suffer more, teaching me by this example to flye from that which is pleasing to the flesshe; and from being knowen, and reuerenced by men: delighting to conceale, and hide myselfe vntill God bee pleased to manifest me.

The second cause of his flying into Egipt was, by the waye to doe good to that Idolatrous nation abandoned by God: that beginning to be fullfilled which was prophecyed: Beholde our Lorde will ascende vpon a light Clowde, * 1.7 and will enter into Egipt, and the idolls of Egipt shall be moued at his presence. For our Lord Christ entring into Egipt clothed with the light clowde of his Humanitye, in the armes of the resplen∣dent Clowde his mother, began to treade vnder his feete those Idolls which the Worlde ado∣reth: to witte; Riches, Honors, and Delicacyes, embracing there Pouertye, Contempt, and Af∣fliction. And with this example he layed the foundation of that perfection which afterwardes shone brightly in Egipt, and that which he planted thoroughout the whole Worlde, tra∣uelling thoroughout it in the light Clowde of his primitiue Church, and of the Congregation of

his Apostles, and Disciples, and vnto this day he ceaseth not to plant it.

O most sweete IESVS, * 1.8 who in the light clowde of the blessed Sacrament of the Altar entrest daily into thy faithefull; enter into this darke Egipt of my Hearte, and throwe downe those Idolls of earthly affections which it adoreth, that from henceforth I may only loue what thou louest, and abhorre what thou abhorrest. Amen,

Likewise by this flight of our Sauiour Christ into Egipt, [ 3] because of the persecution of Herod, is represented how the Primitiue Churche flying the persecution of the Iewes should goe to the Gentiles carrying with it the Faithe, * 1.9 and Lawe of Christ. And genetally, if one man persecute him with his Sinnes, he is wont to flye, and to seeke out another that will receiue him: and therefore if Christ haue beene borne in my Soule, I am to endeuour not to perse∣cute him with my passions, and Luke-warmnesse, * 1.10 leaste he forsake me, and goe to another, that shall receiue my Crowne.

The second Pointe.

THe Angell of our Lord appeared in sleepe to Ioseph, saying: Arize, and take the Childe, * 1.11 and his mother, and flee into Egipt. and be there vntill I shall tell thee: for it will come to passe that Herod will seeke the Childe to destroy him.

Vpon this reuelation I am to ponder who im∣poseth this Obedience, who intimateth it, vpon whome it is imposed, and with what wordes.

He that principally imposeth this Commaun∣dement is the eternall Father, [ 1] to manifest the

Prouidence that he hath of his only begotten Sonne: for allbeit he had determined that he should dye by men, yet because that hower was not yet come, he had a care to defend him; in signe that he hath the like care of the rest of his adoptiue Children, for the Loue that he beareth to this his naturall Sonne. [ 2] He that de∣clared this ordenance was an Angell, in the name of God himselfe, for his diuine Maiestie will haue vs accustomed to obey him in his ministers, whose office is not only to doe his diuine Will, but to declare it to others in his name, and therefore he saide of them: * 1.12 He that heareth you, heareth me. And for this cause likewise he sayed by Malachias the Prophet: * 1.13 [ 3] That the Preiste is the Angell of our Lorde, from whose mouthe, we are to heare what God commaundeth. From hence it is, that this obedience was intimated to S. Ioseph, and not to the VIRGIN, because Ioseph was heade of that familye, and Gods will was, that the VIRGIN should obey S. Ioseph in all that he sayed, he had hearde of the An∣gell, and should suffer herselfe to be gouerned by him. And so she did: for as she was humble, and obedient, she stood not vpon this that the aduise was not giuen to her, but to her Husband: neither did she vainely boaste that God, or his Angells should speake vnto her; like the other Marye who sayed: * 1.14 Hath our Lord spoken by Moyses onlie, hath he not spoken to vs aso in like manner. Wherein I am to learne this manner of Hu∣millitye, and Obedience of our blessed LADYE, desiring to be gouerned by others, and that greater account should be made of others then of mee, holding it for a greate happinesse to knowe the Will of God, and to fullfill it, whither

I knowe it by reuelation from God, or from his Angells, or by the speeche, and ordination of men. For albeit the first seemeth more glorious, yet in the second more humillitye is exercized, subjecting our iudgement, and Will, not only to God, but to man also for Gods sake. And so the blessed VIRGIN was no lesse resplendent in obeying S. Ioseph, then S. Ioseph was in obeying the Angell, and then the Angell was in obeying God.

O eternall God, * 1.15 graunt me that I may subiect myselfe to euery humane Creature for thy Lone, obeying what thou commaundest me by men, as thou in heauen art obeyed by Angells, fullfilling thy will vpon Earthe with that deuotion that it is fullfilled in Heauen. Amen.

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, * 1.16 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, * 1.17 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, * 1.18 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. * 1.19 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. * 1.20 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, * 1.21 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, * 1.22 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.

The fourth Pointe.

IOseph no sooner heard this Commaundement, but he arose, and tooke the Childe, and his mother by night, and retired into Egipt. * 1.23 Wherein I am to ponder the most perfect Obedience of S. Ioseph, to imitate it: for he had those fower degrees of Perfection which this Vertue can comprehende.

First, [ 1] he had greate submission of his iudge∣ment, subjecting himselfe without replye to Gods ordination: and albeit he might haue al∣ledged to our Lord, that by other more sweete, and easy meanes he might haue deliuered him,

or at least, if he must needes flye, that it might not be to Egipt, but to Arabia, or Samaria, yet he made no such replye, but subjected his iudge∣ment, and silently obeyed, adoring Gods ordi∣nation without any questioning, or making shewe of curiositye, in desiring to knowe more, then what the Angell had deliuered him, libe∣rally fullfilling that Counsell of the Wiseman which sayeth: * 1.24 Searche not to deepely into things beyond thy receche, but meditate alwayes vpon what our Lord God commaundeth thee, and be not to cu∣rious in many of his Workes.

Secondly, [ 2] he had a greate promptnesse of Will in a matter that was very sharpe; as it was to abandon his Countrey, and his House, and the conuersation of his freindes, and to departe like a banished man into a straunge Countrey, and in greate Pouertye: and yet for all this he was better pleased to accomplish the Will of God, then his owne Will, with more perfection then Abraham; who though he departed from his Countrey, and kinred to obey God, yet he car∣ried with him a greate multitude of Seruantes, with much riches, and temporall goods.

Thirdly, in the execution he was very puntuall: [ 3] for he stayed not in his bed to sleepe out the rest of his sleepe, but he forthwith aroze, and imparting the reuelation to the blessed VIR∣GIN, they began their iourney, leauing all that they had. And they departed by night to fullfill their Obedience with more perfection, by flying in secret: for to this purpose the night is more proper.

Fourthly, I will ponder with what Ioye, [ 4] and Content they trauelled, albeit their iourney was troublesome, and tedious, and deuoide of tem∣porall

Commodities, which yet they felt not much, thorough the greatenesse of their inte∣riour alacritye, which relyed vpon two thinges: First, in that it was the will of our Lord God, which they helde for their greatest consolation: Secondly, in that they carried with them IESVS, whose Companye was sufficient to comfort them in any solitarinesse, or abandoning what∣soeuer: without diuerting themselues, to regard, or to procure any other refreshing, which Tra∣uellers vse to seeke after.

O omnipotent God, * 1.25 that gauest to these thy be∣loued Sainctes such Obedience, by their merites, I beseeche thee, to assist me, that I may obey thee with subiection of my iudgement, with promptnesse of Will, with readinesse in execution, and with ala∣critye of Hearte, only to fullfill thy VVill, relying vpon thy prouidence, that it will haue a care of me, if in this manner I obey thee.

The fifth Pointe.

FIfthly, I am to consider how they remained in Egipt, vntill the Deathe of the Tyrant Herod; which was fiue, or seuen yeares, ponde∣ring the speciall things that hapned in this time.

As first, [ 1] the greate Pouertye wherein they liued, sustaining themselues with the Labour of their Handes, in a poore house, among a straunge, and barbarous People, and yet bea∣ring all this very ioifully for the two causes aforesaide.

From whence proceeded the greate Quietnesse that they there had; [ 2] in such sorte that they

neither desired the Deathe of Herod, nor were afflicted with the delaye of their retourne, but remitted all to Gods prouidence. [ 3] Being also so zealous as they were of the glorye of God, they liued there in continuall dolour, for the Idola∣trye, and perdition of that nation: so that of eache of them might be sayed, * 1.26 as S. Peter saied of Lot, when he was in Sodome, that in sight, and hearing he was iust, dwelling with them who from day to day vexed the iust Soule with vniust workes. So it is likely, that the sacred VIRGIN, & S. Ioseph were vexed in Spirit for the Sinnes of that People, yet alwaies in the middest of them, they preserued their pu∣ritye, & Sanctitye, shining like Lightes of Heauen in the middest of that wicked nation. And it is to be beleeued, that the Sanctitye, Modestye, and celestiall conuersation of our blessed LADYE the VIRGIN, and of S. Ioseph, mollified the heartes of that barbarous people, and caused in them admiration, and respect, and some by their example were conuerted to God, and came to fauour them with almes, and with giftes, which they being poore accepted for their sustenance.

O happy he, * 1.27 that might be present in this ba∣nishment, to accompanye, and serue the Childe, and the mother. Ayde me, o my God, with thy Grace, that in my Exile I may liue with alacritye, confor∣ming myselfe vnto thy will, and giuing good example to such as liue with me, that many by my meanes, may serue thee with perfection. Amen.

Notes

• * 1.1

  Matt. 2.
• * 1.2

  Psa. 87.16
• * 1.3

  Luc. 2.34
• * 1.4

  Apoc. 12.17
• * 1.5

  Ioan. 15.20.
• * 1.6

  2 Tim. 3.12.
• * 1.7

  Isa. 19.1.
• * 1.8

  Colloquie.
• * 1.9

  Apoc. 12.6.
• * 1.10

  Apoc, 3.11.
• * 1.11

  Matt. 2.13.
• * 1.12

  Luc. 10.16
• * 1.13

  Mala. 2.7
• * 1.14

  Num. 12.1
• * 1.15

  Colloquie. 1 Pet. 2.13
• * 1.16

  Gen. 121 & 22.2.
• * 1.17

  The manner of impo∣sing obe∣dience vpon the perfect. 1 Reg. 3.3 &c.
• * 1.18

  Colloquie.
• * 1.19

  Psal. 83.6.
• * 1.20

  Iudith 8•• 13
• * 1.21

  Colloquie. 1 Pet. 5.7
• * 1.22

  Phile. 2••
• * 1.23

  Foure degrees of per∣fect Obe∣dience.
• * 1.24

  Eccl. 3.22.
• * 1.25

  Colloquie.
• * 1.26

  2 Pet. 2.8
• * 1.27

  Colloquie.