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In the second place, therefore, let us consider this, that human punishments of injuries regard no more than that the party suffer in his turn, and are satisfied when the offender has suffered according to his merit; and farther they never proceed. Which is the reason that they run after provocations, like dogs that bark in their fury, and immediately pursue the injury as soon as committed. But probable it is that God, whatever distempered soul it be which he prosecutes with his divine justice, observes the motions and inclinations of it, whether they be such as tend to repentance, and allows time for the reformation of those whose wickedness is neither invincible nor incorrigible. For, since he well knows what a proportion of virtue souls carry along with them from himself when they come into the world, and how strong and vigorous their innate and primitive good yet continues,—while wickedness buds forth only preternaturally upon the corruption of bad diet and evil conversation, and even then some souls recover again to perfect cure or an indifferent habitude,—therefore he doth not make haste to inflict his punishments alike upon all. But those that are incurable he presently lops off and deprives of life, deeming it altogether hurtful to others, but most baneful to themselves, to be always wallowing in wickedness. But as for those who may probably be thought to transgress rather out of ignorance of what is virtuous and good, than through choice of what is foul and vicious, he grants them time to turn; but if they remain obdurate, then likewise he inflicts his punishments upon them; for he has no fear lest they should escape.
