But leaving now to speak of that universal curse of all mankind, whereunto all of us are subject from our mothers wombs; let us take an example from some wicked one; whom when God rejects with his whole race, truly we have no cause at all to complain of it. For his blessing is free: and it is not lawful for us to compel him to bestow it equally upon all: because he may dispose of his grace according to his own good pleasure; and it is the duty of every of us apart, to acknowledge, that whatsoever good thing we have received, it is none of our own properly nor naturally, but comes unto us from elsewhere; namely, from Gods free liberality. If so be then that he reject any, must it not also needs follow, that his seed should be accursed? For what can remain in those which are destitute of his grace, but a mass of impiety? And if they deserve eternal death, much more are they worthy of temporal punishments: for he who expects the cutting off of his head, ought much more to judge himself worthy of the prison and stripes. We must observe this point diligently. For I hold the solution of those but childish, who think the Lord punisheth the children of the wicked with temporal punishments, because of the iniquities of their fathers: thinking it not unbeseeming for the Lord to correct those that are innocent. Now we know he never punisheth such as have not deserved it: besides, he is naturally inclined to mercy. But how should he spare the wicked, if he should exercise his wrath against the guiltless? This then must be held as a thing resolved; to wit, that all such as are destitute of Gods grace, are subject to the judgement of eternal death. Whence it follows, that the children of reprobates, whom the curse of God pursues, are subject to the same condemnation with their fathers. And therefore Isaiah speaks not of innocent children, but of the lost and desperate; which, it may be, have surpassed their fathers in wickedness: and therefore are justly coupled with them, and adjudged to the same punishments with them; because they have walked in their steps. But some may say, that then they bear their own punishment; and not that which their fathers have deserved. I grant this to be true in part: but the rejection began before in their fathers; for which cause they are also forsaken and cast away of God.
But leauing now to speake of that vniuersall curse of all mankinde, whereunto all of vs are subiect from our mothers wombes; let vs take an example from some wicked one; whom when God reiects with his whole race, truely we haue no cause at all to complain of it. For his blessing is free: and it is not lawfull for vs to compell him to bestow it equally vpon all: because he may dispose of his grace according to his owne good pleasure; and it is the dutie of euery of vs apart, to acknowledge, that whatsoeuer good thing wee haue receiued, it is none of our own properly nor naturally, but comes vnto vs from elsewhere; namely, frō Gods free libealirty. If so be then that he reiect any, must it not also needes follow, that his seede should bee accursed? For what can remaine in those which are destitute of his grace, but a masse of impiety? And if they deserue eternal death, much more are they worthy of temporall punishments: for hee who expects the cutting off of his head, ought much more to iudge himselfe worthy of the prison and stripes. Wee must obserue this point diligently. For I hold the solution of those but childish, who thinke the Lord punisheth the children of the wicked with temporall punishments, because of the iniquities of their fathers: thinking it not vnbeseeming for the Lord to correct those that are innocent. Now we know he neuer punisheth such as haue not deserued it: besides, he is naturally inclined to mercy. But how should he spare the wicked, if he should exercise his wrath against the guiltlesse? This then must be held as a thing resolued; to wit, that all such as are destitute of Gods grace, are subiect to the iudgement of eternall death. Whence it followes, that the children of reprobates, whom the curse of God pursues, are subiect to the same condemnation with their fathers. And therefore Isaiah speakes not of innocent children, but of the lost and desperate; which, it may be, haue surpassed their fathers in wickednesse: and therefore are iustly coupled with them, and adiudged to the same punishments with them; because they haue walked in their steps. But some may say, that then they beare their owne punishment; and not that which their fathers haue deserued. I grant this to be true in part: but the reiection began before in their fathers; for which cause they are also forsaken and cast away of God.
