The Spiritual Chemist, Meditations · Meditation 38
Meditation XXXVIII. Ʋpon the payment of a Pepper-corn.
LOgicians have a Maxime, that, Relationes ſunt minimae entitatis & maximae efficaciae, Relations are of the ſmalleſt Entity, and of the greateſt efficacy: The truth of which may appear in the payment of a ſingle Pepper-corn, that Freeholders pay to their Landlord, they do it not with any hope or intent to enrich him; but to acknowledge that they hold all from him. To effect the one it is of too mean a value, yet it preſerves the Lords right as fully as a greater Rent, and aggravates the Tenants folly to withhold, more than if the demands had been higher. To ſuch an one may be juſtly ſaid, what Naamans Servant ſpake unto him, If the Prophet had bid thee do ſome great thing, wouldeſt thou not have done it? How much rather then, when he ſaith to thee, waſh and be clean? If the condition which meer bounty happily hath made ſo eaſie, had been by the ſame hand and power reſtrained to a more coſtly and …mple homage, ought it not to have been performed? How much more when nothing is required, but what may witneſs a dependency and not burden it? How inexcuſable then muſt the ingrati…ude of thoſe men be, who receiving all their bleſſings from God, withhold that Pepper-corn of praiſe and honour from him, which is the only thing that they can pay, or that he expects? To c…ſt the leaſt Mite into his Treaſury, which may adde to its riches, is beyond the Line of men or Angels, for if it could admit an increaſe, the abundance of it were not infinite: but to adore its fulneſs, and to acknowledge that from it they derive theirs, is the duty of all that partake of it. This is the only homage that thoſe Stars of the Morning, and ſons of God, who behold his face, do give in heaven, and this is it which the Children of men ſhould give on Earth. But alas! from how few are thoſe ſacred dues tendred to God, though all be his debtors? Doth not the rich man, when wealth floweth in upon him like a river, forget that the Lord only giveth him power to get riches? And ſacrifice unto his Net, and burn Incenſe unto his Drag? Is it not the ſin that God chargeth all Iſrael with, that they rejoyce in a thing of nought, and ſay have we not taken horns to us by our own ſtrength? Yea, doth he not expreſly ſay, thar he will nor give his glory unto another? Shall any man then take it unto himſelf? And yet what ſtoln bread is ſo ſweet to any taſte as the ſecret nimmings & purloynings of Gods glory are unto the pallate: of moſt? If any deſign be effected, they think that their wiſdom hath brought it about; if any difficulties be removed, they aſcribe it to their induſtry; if ſucceſs and victory do build upon their Sword, it is their own arm, and right hand that hath obtained it. O how great is that pride and unthankfulneſs which reigns in the hearts of men, who affect to rob God, rather than to honour him, and to deny him to be the Author of what they poſſeſs, than to acknowledge their Tenure that they hold all in Capite. Stealing from men may be acquitted again with ſingle, or double, with fourfold, or ſevenfold reſtitution. But the filching from Gods glory can never be anſwered; for who can give any thing to him which he hath not received? Others may ſteal of neceſſity, to ſatisfie their hunger; but ſuch violate out of pride and wantonneſs the Exchequer of heaven, and ſhall never eſcape undetected, or unpuniſhed. Conſider therefore this all ye who are ready to kiſs your own hands for every bleſſing that comes upon you, to what danger you expoſe your ſelves, while ye rob God, whoſe name is Jealous, who will vindicate the glory of his neglected goodneſs in the ſevere triumphs of his impartial Juſtice. It is Bernards Expreſſion, Uti datis, ut innatis eſt maxima ſuperbia, to uſe Gods gifts as things inbread in us is the higheſt arrogancy, and what leſs can it merit, than the very condemnation of the Devil? Whoſe firſt ſin (as ſome Divines conceive) was an affectation of independant happineſs, without any reſpect or habitude unto God. I cannot a little wonder, that the blackneſs of his ſin, and the dreadfulneſs of his Fall, ſhould not make all to fear the leaſt ſhadow and ſemblance of ſuch a crime in themſelves as muſt bring upon them the like ruine. Look upon him ye proud ones, and tremble, who are abettors of Nature againſt Grace, and reſolve the ſalvation of man ultimately into the freedom of his Will, rather than into the efficacy of Gods Grace; who in the work of Converſion make the Grace of God to have only the work of a Midwife, to help the Child into the world, but not to be the Parent and ſole Author of it. Is not this to croſs the great deſign of the Goſpel, which is to exalt the honour of God and Chriſt? that he that glorieth might glory in the Lord. And is not every tittle of the Goſpel as dear to God, as every little of the Law? Can then any diminiſh ought from it and be guiltleſs? Oh fear then to take the leaſt due from God, who hath threatned to take his part out of the Book of Life, and out of the holy City, and from the things which are written in the Book of God. Non eſt devotion is dediſſe prope totum, ſed fraudis retinuiſſe vel minimum, It is not devotion, ſaith Proſper rightly againſt his Collator, to acknowledge almoſt all from God, but accurſed theft to aſcribe though but a very little to our ſelves. Lord therefore, whatever others do, keep me humble, that as I receive all from thee, ſo I may render that tribute of praiſe which thou expecteſt from me both chearfully, and faithfully; and though it can adde nothing to thy perfection, no more than my beholding and admiring the Suns light can encreaſe it, yet let me ſay, as holy David did, Not unto us O Lord, not unto us, but unto thy name be the glory for thy mercy and for thy truths ſake.