The book of nature translated and epitomiz'd. By George Sikes.

Section. I.

Concerning other particular debts man owes unto God, besides love, and that, first, in generall.

HAving considered the debt of love, which man owes to God, and the great advantage redounding unto him, by the due payment thereof, as also his unutterable damage if he pay it not; let's enquire after other debts, the pay∣ment whereof will also be our great gain, and the final non-payment our eternal damage. God made all inferiour creatures for man, and man for himself; furnishing him alone with a nature and capacity, fit to perform all the duties and to pay all the debts, which he owes unto God, both

for himself and all the rest. No inferiour creatures can perform or understand any such matters. From what man is furnished with, for the perfor∣mance of all duty to God, may he certainly con∣clude what ought to be done by him. If he can know, love, fear, honour, glorify, praise, adore or pray to God; if he can beleeve, hope, and trust in God; he may conclude, that God is to be known, lov'd, fear'd, honour'd, glorified, prais'd, ador'd, beleev'd, hoped and trusted in. If he can wholly delight himself in God, then is God wholly delectable. If he can do well, God can reward him: if ill, he can punish him. If he can be guilty, God can be a judg. If he can ask par∣don, God can give it. In like manner we may, the other way, from the properties of God, argue the duties of man. If God ought chiefly to be loved, as infinitly most desireable, man ought chiefly to love him. If he ought chiefly to be fear'd, honour'd, prais'd, man ought to fear, honour, and praise him. The like correspon∣dence as is between the soul and body of man, is between God and man, in this case. If the body have eyes, ears, nose, &c: we may certainly con∣clude that the soul has a power of seing, hearing, smelling, &c. And if the soul have these powers, the body ought to have such organs. The bodily organs, without such faculties in the soul; or such faculties of the soul, without such organs in the body, would be useless and in vain. A man that

has no eyes, is never the better for having a visive faculty in his soul. He sees nothing.

Though all other debts man owes unto God, are included in and connexed with love, yet hath each its proper and special reason why it ought to be paid. For they are due to him, on different and special accounts; love, on one; fear, on another; honour, on a third; praise, on a fourth; &c. Again, love is not fear, or honour, nor is honour love or fear; each is a distinct debt. But where love is paid, all wilbe paid. God is chiefly to be loved, because he is originally, essentially, and unchangably good. There is none thus good, but God only. Mar. 10. 18. He alone is to be fear'd, as omnipotent. He alone is to be honour'd, as the inexhaustible fountain of all things; and of all the joy, comfort, and blessednes, that his choicest creatur's, in their most extended capacities, are ever able to receive. Obedience is due to him, as the supream lord of all. Glory and praise are due to him, as the creatour of all things. And because he is infinite, he is infinitly to be loved, fear'd, honour'd, obey'd, prais'd, and glorified. He is in∣finitly to be beleeved and trusted, because infinit∣ly faithful and true. But love does most principal∣ly correspond with the nature of God. For God is love. 1 Jo. 4. 8. It cannot be said that God is ho∣nour, or fear, &c.