The reasons of the Christian religion the first part, of godliness, proving by natural…

§. 6. Therefore also (in hoc instanti, antecedently to any ⟨p. 35⟩further Relation or Covenant) it is not possible for God to do wrong to his Creature, howsoever he shall use it: Because it is absolutely his own, and he oweth it nothing: And where there is no Debitum, there is no Jus, and can be no Injuria.

It is to be remembered that I speak not here of God as now related to the Rational creature as a Rector and a Benefactor, and as having declared his own will in his Laws or Promises, to the contrary. But I speak of God only in the Relation of a Proprietor simply in it self considered, and so of his Absolute right, and not his Ordinate will (as it is commonly called). No man need to fear lest God should deal unequally with him, or contrary to that which true Reason calleth Justice. For God having made himself Rector of the World, hath, as it were, obliged himself, that is, declared his will, to deal equally with all men, and judge them according to their works: And so hath created a Debitum, & Jus to man, which inferreth a certain Justice on Gods part. But considering him only in this first Relation, meerly, ut Dominus absolutus, or Proprietor, it is not possible for any thing that he can do, to be an injury: A mere corporal pain (including no contradiction or error, as consciences accusation of the innocent, doth) could be no wrong: There being less appearance of reason to call it wrong, than for my burning my Wood, or plucking a Rose to be a wrong: For it is not the Pain of one that can make it an injury, any more than the destruction of the other: where there is no Jus, there can be no Injuria: And where there is no Debitum there is no Jus. My Rose hath possession of its life, but no Right to it: Therefore it is no wrong to destroy it. And yet in this, and in the killing of Birds, and Beasts and Fishes, and labouring my Horse and Ox in continual weariness and pain, my borrowed half-propriety secundum quid, excuseth me from doing them any wrong: Which Gods Absolute Propriety will do much more unquestionably by him.

It is to be remembred that I speak not here of God as now related to the Rational creature as a Rector and a Benefactor, and as having declared his own will in his Laws or Promises, to the contrary. But I speak of God only in the Relation of a Proprietor simply in it self considered, and so of his Absolute right, and not his Ordinate will (as it is commonly called). No man need to fear lest God should deal unequally with him, or contrary to that which true Reason calleth Justice. For God having made himself Rector of the World, hath, as it were, obliged himself, that is, declared his will, to deal equally with all men, and judge them according to their works: And so hath created a Debitum, & Jus to man, which inferreth a certain Justice on Gods part. But considering him only in this first Relation, meerly, ut Dominus absolutus, or Proprietor, it is not possible for any thing that he can do, to be an injury: A meer corporal pain (including no contradiction or error, as consciences accusation of the innocent, doth) could be no wrong: There being less appearance of reason to call it wrong, than for my burning my Wood, or plucking a Rose to be a wrong: For it is not the Pain of one that can make it an injury, any more than the destruction of the other: where there is no Jus, there can be no Injuria: And where there is no Debitum there is no Jus. My Rose hath possession of its life, but no Right to it: Therefore it is no wrong to destroy it. And yet in this, and in the killing of Birds, and Beasts and Fishes, and labouring my Horse and Oxe in continual weariness and pain, my borrowed half-propriety secundum quid, excuseth me from doing them any wrong: Which Gods Absolute Propriety will do much more unquestionably by him.