Common Places, Part 2 · Chapter 5 · Section 4
The eſtablishing of the ſecond commandement; whether the child shall beare the inqiuitie of his father.
In Iud. 11. at the beginning. Looke before pla. 1. art. 34. and In Gen. 19. 29. In 2. Sa. 21 at the beginning, and In 2. King. 5 25. Exod. 20, 5. Deut. 5, 9. Exod. 34, 7.42 But in this place there is a moſt weightie and verie difficult queſtion; bicauſe the child dooth ſéeme to beare the iniquitie of his father. For it is written in the fift chapter of Deuteronomie, which alſo is in Exodus; I will viſit the wickedneſſe of the fathers vponupon the children, vntounto the third and fourth generation. And the verie ſame did GOD repeate to Moſes, when he went foorth before him: for among others his titles, the ſame (Of recompenſing the wickedneſſe of fathers vponupon the children, vntounto the third and fourth generation) is added. And it ſéemeth to be a maruell, how that could be rehearſed among the titles of merciemercy. The Heretiks left not this vnſpoken of; namelie, the Marcionits, the Valentinians, and the Carpocratians, which for this cauſe reiected the old teſtament; and God the author thereof, they affirmed to be euill, as he that would ſpare the parents which were ſinners, and would puniſh the children being innocents. And that he is ſo far from merciemercy, as he cannot forget ſinne; but kéepeth anger in ſtore, euen vntounto the third and fourth generation. Ezech. 18, verſe. 2.Alſo the Iewes tooke the ſame in ill part, who in the 18. chapter of Ezechiel ſaid; that The fathers did eate ſower grapes, and the childrens teeth were ſet on edge. This was, as if they ſhould ſaie; Ieroboam erected calues; Manaſſes ſet forward idolatrie: were it méet that we ſhould ſuffer puniſhment for them? But the Lord anſwereth by the prophet; All ſoules be mine. Like as the ſoule of the father is mine, ſo is the ſoule of the ſonne mine alſo. The ſoule which ſinneth, the ſame ſhall die: and the ſonne ſhall not beare the iniquitie of the father. Theſe things ſéeme not ſufficientlie to agrée one with an other.
A diſtinction of puniſhments.43 Some hauehave thought, that there muſt be vſed a diſtinction of euils, and puniſhments. For they ſaie there be ſome puniſhments, which apperteine to euerlaſting damnation, others which are but temporall. And they vnderſtand the ſaid place of Ezechiel, to be ſpoken of the former kind of puniſhments. For as concerning euerlaſting ſaluation, or damnation; euerie man ſhall beare his owne burden: and The ſoule which ſinneth, the ſame ſhall die. Neither doo they otherwiſe vnderſtand the place of Ieremie, in the 31. chapter. Ierem. 31, verſe. 29.But as touching temporall puniſhments, (of which ſort are ſickneſſe, pouertie, baniſhment, death, and ſuch like) they affirme, that it is not contrarie to the iuſtice of God; that the father, togither with the ſonne, and the people with the princes, ſhould be wrapt in thoſe puniſhments. And ſo they expound that which in the lawe is ſaid; I will reward the ſinne of the fathers vponupon the children; vntounto the third and fourth generation. Auguſtine.Auguſtine ſéemeth ſomtime to hauehave allowed of this diſtinction: for in the queſtions vponupon Ioſua, the eight queſtion; Ioſua. 7, 24.when he diſputeth of Achan, which had hidden ſome of the accurſed things, for whoſe ſinne all the Iſraelits were miſerablie afflicted: and for that, not onelie Achan was puniſhed, but alſo his ſonnes and daughters were put to death togither. There (I ſaie) Auguſtine writeth, that thoſe puniſhments might as well profit, as hurt: the which thing God himſelfe knew, and that therefore they were tempered by him, according to his righteouſneſſe. For God dooth ſo moderate them, as both they may afflict the wicked, and not hurt the good. For ſuch is his prouidence, that thoſe things which ſéeme to be euill he can make good. But as concerning the euerlaſting puniſhments, bicauſe thoſe doo hurt for euermore, euerie man dooth iuſtlie ſuffer them according to his euill deſart. No man (ſaith he) ſuffereth thoſe puniſhments for an other mans fault. And euen this alſo he writeth in his firſt booke, the 10. chapter, againſt the aduerſaries of the lawe & the prophets; There is no doubt (ſaith he) but in this life one is afflicted for an other.
And againſt Iulian the Pelagian, the ſixt booke & 12. chap. he diſtinguiſheth the ſtate of the people: & ſome (he ſaith) are regenerated in Chriſt, but that others are not yet regenerated. Men diſtinguiſhed into regennerate and not regennerate.And of them which be not regenerated, their ſinnes are viſited vponupon the third and fourth generation, to wit, vponupon all the poſteritie. And he alludeth vntounto originall ſinne, which from Adam is ſpred ouer all poſteritie. But thou wilt ſaie; Whie then puniſheth he to the third and fourth generation? The ſame father anſwereth in the 42. queſtion vponupon Deuteronomie; The number of ſeuen betokeneth a complete number.Bicauſe thrée being ioined with the number of foure, make the number of ſeuen; which is a complete number. So as by naming the third and fourth generation, it is all one, as if he had ſaid; VntoUnto euerie generation. Which kind of ſpeach Amos vſed; Amos. 1, 3.For three wickedneſſes (ſaith he) & for foure I will not be turned. Auguſtine therefore vnderſtandeth the words of the lawe (concerning the puniſhing of the fathers iniquitie vponupon the children, vntounto the third and fourth generation) of them which be not regenerate: for the lawe (ſaith he) ſpake of them, which were vnderunder the lawe. But Ezechiel and Ieremie ſpake of men, which were borne anew, and of the gift of regeneration, to be giuen by Chriſt. But men, which be regenerate, ſhall be iudged euerie one after his owne merits, and not according to other mens ſinnes. And ſo the ſonne ſhall not beare the iniquitie of the father, but the ſoule which ſinneth, the ſame ſhall die. But before regeneration, originall ſinne infecteth, and deſtroieth all poſteritie.
44 This diſtinction of Auguſtine I diſallow not; yet doubt I, whether it be ſufficientlie applied vntounto the ſenſe of Ezechiel and Ieremie. Both thoſe prophets wrot the ſelfe-ſame words; Ezechiel and Ieremie being in ſundrie places wrote both one thing.The fathers did eate ſower grapes, and the childrens teeth were ſet on edge: when as neuertheleſſe the one was in Iewrie, and the other was led awaie into Babylon: which is a good argument, that they ſpake both with one ſpirit. But Auguſtine ſaith, that the expoſition of Ezechiel muſt be taken out of the 31. chapter of Ieremie. For there it is added, after thoſe words; Behold, the daies will come, that I will make a new couenant, &c. Wherefore all that whole place is to be applied to regeneration: ſo that by theſe words of Ieremie, the ſaieng of Ezechiel muſt be interpreted concerning the regenerate. By this meanes, that father thinketh, that the queſtion is anſwered. But I, when I more diligentlie conſider of that chapter of Ezechiel, it ſéemeth to me, that it ſpeaketh of the paines and afflictions of this life. For wherfore did the people complaine, ſaieng; The fathers did eate ſower grapes, and the childrens teeth were ſet on edge? Did they complaine of the paines of hell? No verelie: but bicauſe they were carried awaie captiue into Babylon, and there liued in bondage. They complained, that God did deale ouer hardlie; that whereas their fathers had béene idolaters, yet they which had not offended, ſhould be puniſhed. Concerning thoſe puniſhments, the people lamented: ſo as it was néedfull that the prophet ſhould anſwer for thoſe things; The ſoule of the father is mine, and the ſoule of the ſonne is mine: the ſoule that ſinneth, the ſame ſhall die. Wherefore theſe things hauehave reſpect to the puniſhments of this life. Albeit I denie not, but they may be tranſferred alſo vntounto ſpirituall puniſhments: but that is not but by the waie of arguing A minori ad maius, that is, From the leſſe to the greater; which is after this ſort: God hath not altogither laid temporall puniſhments vponupon the innocents for others ſinnes; Therfore much leſſe the ſpirituall and euerlaſting paines.
Ierom.45 Ierom, when he interpreteth Ezechiel, hath a ſolution, the which afterward Auguſtine alſo followed; as we will declare when the place ſerueth. But the interpretors doo varie, bicauſe the matter is obſcure; and thereof commeth a difficultie, bicauſe it can not be denied, but that God afflicteth ſome for other mens cauſe. Gen. 9, 25.For where as Cham had diſcloſed the ſhame of his father [Noah] yet was the curſe tranſferred vntounto Chenaan his ſonne. Gen. 19, 1.And when the Sodomites had gréeuouſlie ſinned, the children alſo togither with the fathers were burned. Againe, when Dauid had committed adulterie, 2. Sa. 12, 15.GOD cauſed, that the child begotten in that adulterie, ſhould die. Wherefore, in a matter ſo obſcure, Ierom indéed bringeth his owne expoſition; but yet he ſheweth what other men thought concerning this queſtion. Firſt he ſaith, that there were manie, which vnderſtood that place of the lawe; namelie, (that God doth perſecute the iniquitie of the fathers vponupon the children, vntounto the third & fourth generation) to be allegoricallie ſpoken touching euerie particular ſoule, or man that ſinneth. For they be certeine raſh onſets, impulſions, and forcements vntounto euill, or (as other ſaie) firſt motions; afterward followeth deliberation, as when one hath determined with himſelfe, that he will doo naught; thirdlie, when this determination is performed; fourthlie, there followeth a glorieng in wickedneſſe, when one dooth ſatiſfie and well pleaſe himſelfe in ſinnes. So, after a ſort, there be reckoned foure generations. But God is ſo mercifull, that in the firſt and ſecond generation; that is, in raſh onſet and deliberation he is ſilent, and maketh as though he knew not: but the third and the fourth, (that is, the committing of ſinne, and the glorieng therein) he puniſheth: when as both a man dooth euill, and glorieth in his ſinnes, and will not repent. Wherefore they ſaie, that God reuengeth vponupon the branches, not vponupon the roots. For a man (as they thinke) if he neither doo euill, nor yet boaſteth of euill, may be ſaued; although otherwiſe, he as well luſteth, as deliberateth to doo euill.
Neither doo they otherwiſe interpret Paule to Timothie, when he ſaith, 1. Tim. 2, 15that A woman ſhall be ſaued by procreation of children, if ſo be ſhe abide firme in the faith, &c. That is; hir ſoule ſhall be ſaued, if ſhe worke well, although ſhe hauehave naughtie motions and cogitations. This interpretation I allow not. Firſt, bicauſe it is allegoricall; ſéeing God (eſpeciallie in the lawe) ſpeaketh plainlie and manifeſtlie. Secondlie, for that the words of the Lord, Allegories hauehave no certeintie.if they ſhould be turned to allegories, will become altogither vncerteine. Laſtlie, bicauſe it is not true that is ſpoken. For thoſe forcements and firſt motions are ſinnes; bicauſe they are againſt the lawe of God: and they be condemned by Chriſt, when he ſaith in the Goſpell; He that looketh vponupon a woman, Matt. 5, 28.to luſt after hir, he hath alreadie committed fornication with hir in his hart. And; Ibidem. 22.He that is angrie with his brother, is worthie of iudgement. God dooth not ſo looke vponupon dooings, but that he hath much more reſpect vntounto the mind. Numb. 20. 9Moſes ſinned gréeuouſlie at the waters of ſtrife; and yet, if we examine that hiſtorie, we ſhall find no euill act that he outwardlie committed: but God ſawe the incredulitie of his mind, and gréeuouſlie puniſhed him. Wherefore, theſe motions and deliberations of the mind, not onelie be ſinnes, but they be alſo gréeuouſlie puniſhed by GOD. Let vsus then paſſe ouer this interpretation, which alſo Ierom brought as none of his owne.
Men deſerue euen the temporall puniſhmēts which they ſuffer.46 But now, to make the matter it ſelfe plaine; none can be ſaid to ſuffer that, which he hath not deſerued as touching the puniſhments of this life: bicauſe there is none perfect, no not the child, which is but one daie old. There is none but hath deſerued, euen death it ſelfe. Why then doo men ſaie; Our fathers hauehave eaten ſower grapes, and the childrens teeth are ſet on edge: ſéeing euerie one beareth his owne burden, whether it be touching this life, God dooth not alwaies bring temporall euils as puniſhments.or the life to come? But God dooth not alwaies bring theſe temporall euils, as paines and puniſhments; but oftentimes they hauehave relation to other ends: as Chriſt in the Goſpell of Iohn anſwered concerning the blind man; Neither did this man ſinne, nor yet his parents, Iohn. 9, 3.that he ſhould be borne blind, but that the glorie of God might be made manifeſt. Alſo Peter and Paule, when they were put to death, What reſpect God hath in the martyrdom of ſaints.could not complaine that they had not deſerued it: although God, when they were ſlaine, did not reſpect this, to hauehave them puniſhed; but that by their bloud, a teſtimonie might be left of his ſonnes Goſpell. Wherefore, ſéeing the caſe ſo ſtandeth, and that we be all guiltie of ſinne, we muſt not complaine, that God dealeth too ſharpelie with vsus, if for the ſinnes of our parents we be puniſhed. For God can ſo direct thoſe troubles, as they may belong not onelie to his owne glorie, but alſo to the ſaluation of the parents. Oftentimes he dooth puniſh the fathers in the children, and the prince in the people. The ſorrowes of children are the ſorrowes of the parents.For the puniſhment of children no leſſe gréeueth their parents, than if they themſelues were afflicted. But if ſo be that the children die for their fathers ſake, they hauehave no iniurie doone vntounto them: for death is due vntounto them alſo, and otherwiſe it is certeine, that they muſt die. Now then, if God will vſe their death in that ſort, he may doo it lawfullie. Which alſo may be affirmed, as touching other calamities: for if that a child be vexed with ſickneſſe, he deſerued ſickneſſe: if he hauehave loſt his monie, he hath loſt but fraile and vnſtable things; and thoſe he had vponupon condition, that he might eaſilie forgo them. So then, if with theſe kind of calamities God will puniſh the parents in the children, he can not be accuſed of vniuſtice.
47 Wherevpon Auguſtine in his queſtions vponupon Ioſua, the eight queſtion; In the regenerate God conuerteth puniſhments into medicines.We are (ſaith he) by reaſon of originall ſinne, debtors of manie puniſhments, the which neuertheleſſe God conuerteth into certeine medicines, and findeth meanes, that they doo verie much profit, although they ſéeme euill vntounto vsus. For if ſo be the ſon had liued, peraduenture he would hauehave troden in his fathers euill ſteps, or elſe hauehave committed woorſe things. Wherefore, if God take him awaie out of this life, he cannot complaine that he is ill dealt with: ſince death, by Gods bleſſing, dooth redound to his commoditie. For he is ſuddenlie taken awaie, leaſt wickednes ſhould change his hart. And certeinlie, we ought to ſuffer, and indure the leſſe euils, for to obteine greater good things. For ſo dooth the phyſician with a bitter medicine trouble the mouth, that the ſicke man may be reſtored to his former health. In like maner, when we hauehave deſerued puniſhments, yet GOD dooth turne them vntounto good. By what meanes diſcipline is preſerued in the world.And by this meanes (ſaith Auguſtine) a certeine diſcipline is eſtabliſhed in the world: for vnleſſe it were ſo, men would perpetuallie become woorſe. Alſo there is declared a certeine coniunction and ſocietie of mankind, when as on this ſort, one is puniſhed for the fault of another. For they, which belong all to one kingdome, or citie, or prouince, be as it were one bodie among themſelues: and in the bodie one member dooth ſuffer for another member. Séeing therefore this is doone in the bodie, it is no abſurd thing, that the ſame doo happen in the ſocietie of men.
Plutarch, Plutarch.in his little booke De ſera Numinis vindicta, did verie well teach the ſame; The eie (ſaith he) is gréeued, and the veine of the arme is lanced: euen ſo the father did offend, and the ſonne is puniſhed. The prince behaued himſelfe amiſſe, and the people are afflicted. And ſuch a naturall conſent or agréement there is of humane things. Iuſtlie dooth this author accuſe the raſhneſſe of men, which, ſo often as theſe things doo happen, complaine that God dealeth cruellie. For the father (ſaith he) is either good or euill. And if perhaps the ſonne of a good father be puniſhed, by and by they exclame, that God dealeth vniuſtlie; and that it is not méet, that the ſonne ſhould be ſo miſerablie handled, who had ſo good a father. But if ſo be the father be euill, and the ſonne fall into calamitie, there againe they crie out, that herein alſo God is vnequall, and that the ſonne ought not to be puniſhed, when the father hath ſinned. Wherefore the vulgar ſort thinke, that the ſonne ſhould not in anie wiſe be afflicted. But what if the father be euill, and yet all things chance happilie to the ſonne? Here alſo (as he ſaith) they complaine of the vniuſt dealing of God: for they denie it to be méet, that the ſonne ſhould liue happilie, which had ſo euill a father. Theſe things he ſpake godlie enough, although he were an Ethnike.
Children be certeine parts of their parents.48 Moreouer, it muſt be conſidered, that the children be as it were certeine parts of their parents, and hauehave ſomewhat of theirs in them: wherefore it is not abſurd, if God puniſh that part of the parents in the children. But I come againe to Auguſtine, who ſaith, that God by this meanes appointeth a diſcipline in the world, in a Common-weale, in a church, and in a familie. Whoſe ſaieng (in my iudgement) cannot be diſallowed: for if ſo be the children doo ſuffer puniſhment for the ſinnes of their parents, they hauehave not whereof to complaine. Vndoubtedlie they owe this dutie vntounto their parents: for euen this, that they are, they had it from them. Wherefore, if they leaue their life for their ſakes, they hauehave no iniurie doone vntounto them: for they yéeld that vntounto them, which they receiued of them. If God ſhall ſaie vntounto them; I will vſe your puniſhment for the ſafetie of your parents, they could by no right refuſe the ſame. Iohn teacheth, that Euerie one ſo ought to louelove his brother, 1. Ioh. 3, 16.as he ſhould be readie to yeeld his life for him. And if ſo be that life muſt be yéelded for a brother, how much rather for a father? God vſeth diuers inſtruments, wherewith he draweth men vntounto him: why then may he not vſe either the ſicknes or the death of children for the chaſtiſement or ſaluation of parents?
Auguſtine. Ioſua. 7, 5.Auguſtine in his eight queſtion vponupon Ioſua (which we hauehave oftentimes alledged;) It is méet (ſaith he) that the leſſer part ſhould ſuffer puniſhment for the greater: The leſſe part ſuffereth puniſhment for the greater.as in that hiſtorie it came to paſſe, for the ſacrilege, which Achan had committed. A few were ſlaine in the hoſt, and the whole multitude was aſſoiled. Herby is vnderſtood, how great the wrath and vengeance of God had béene, if the whole multitude had ſinned; when as the ſinne of one alone was ſo coſtlie. And Plutarch, in the ſame booke, which I cited a little before, ſaith; that thus the emperours doo in their camps. For if there be anie fault generallie committed by them all, they take the tenth of the multitude; A cuſtome of tithing of ſoldiers.to the intent that by the puniſhment of a few, the reſt may be aſſoiled: and ſo one dooth ſuffer for the fault of another. But (as it hath béene ſaid) God dooth iniurie to no man: for he that dieth, was ſubiect to death, and God directeth his death to a good end; namelie, that he may helpe others, that is, that by this meanes he may call home, either parents, or princes to repentance; or elſe to eſtabliſh diſcipline. Thoſe things, which we hauehave ſaid, muſt not be vnderſtood concerning ſpirituall and eternall puniſhments: for (as touching them) euerie one ſhall be puniſhed for his owne fault.
49 Now are we to expound the verie words of the lawe; I (ſaith he) am a gelous God, and viſit the ſinne of the fathers vponupon the children, vntounto the third & fourth generation of them, which hate me. Theſe latter words, Ierom, Ierom.vponupon the 18. chapter of Ezechiel noted diligentlie, and Auguſtine alſo in the queſtion vponupon Ioſua alreadie alledged; Auguſtine.Of them (ſaith God) which hate me: as if he had ſaid; I will not touch the innocents; but I will be auenged vponupon the iniquitie of them, which imitate euill parents, and hate me. After the like maner he promiſeth, that he will doo well vntounto the children, and childers children, euen to a thouſand generations. But to whom? Euen to them (he ſaith) which louelove me. Wherefore, if the father were wicked, and the ſonne good, his fathers wickedneſſe ſhall doo him no harme. But if the father were good, and the ſonne wicked, his fathers godlineſſe ſhall not auaile him. And therefore (ſaith Ierom) God puniſheth the iniquitie of the fathers vponupon the children; not bicauſe they had euill parents, but bicauſe they did imitate their fathers. The words themſelues doo ſufficientlie declare, that the lawe muſt not be vnderſtood of originall ſin; but of that ſinne, which they call actuall. For then the ſonne ſhall beare the iniquitie of his father, when he ſinneth in like maner as his father did. Alſo the words of Ezechiel cannot be vnderſtood, as touching originall ſinne, as the words, which followe doo eaſilie declare. Albeit that, which is ſaid; to wit, The ſoule which ſinneth, the ſame ſhall die, may be vnderſtood euen of originall ſinne; Euerie man hath in him his owne originall ſin.ſith euerie man hath in himſelfe a nature corrupt and prone vntounto euill: wherfore euerie one dooth beare his owne ſinne. For although that that ſinne be originallie drawne from the parents, yet is it now become our owne.
But thou wilt ſaie: Séeing it is ſaid in the lawe; Of them that hate me, ſurelie ſith infants doo not hate God, therefore it cannot perteine vntounto them. I anſwer: indéed they doo not hate God in act, but by naturall corruption and proneneſſe vntounto euill. So the woolfe that is growne deuoureth the ſhéepe, but the woolfes whelpe dooth not ſo; not bicauſe he hath not the diſpoſition of his dam, but bicauſe he is not able to doo it. And thus much concerning the words of the lawe. But for what cauſe it is ſaid; VntoUnto the third and fourth generation: and not; VntoUnto the fift and ſixt, Why the ſcripture mentioneth the fourth generation.we hauehave heard what Auguſtine hath anſwered. But in my iudgement, we might much more fitlie ſaie, that the parents may liue vntounto the third and fourth generation. God therefore would ſo puniſh the fathers in the third & fourth generation, as ſome féele of that puniſhment of the poſteritie might come to them, while they ſhould be yet liuing; and that they might ſée the calamities of their childers children, & the children of them. And for this cauſe the holie ſcripture did not make mention beyond thoſe generations. When their poſteritie is euill, and is puniſhed by God; there is no doubt but the parents be puniſhed in them. Chryſoſtome on Geneſis, Chryſoſt.homilie 29. interpreting theſe words; Curſſed be Chenaan, &c. But it was not Chenaan (ſaith he) that ſinned, Gen. 9, 25.but his father Cham. He anſwereth: true indéed it is, but Cham tooke that curſſe far more gréeuouſlie, than if he himſelfe had bin afflicted. Such is the naturall working and affection in fathers, that they be more diſquieted with the afflictions of their children, than with their own. So Cham perceiued, that not onlie his ſonne ſhould be euill, and ſubiect to the curſſe; but alſo that he himſelfe ſhould be puniſhed in him.
Exod. 34, 7. A ſentence vntounto merciemercy not vntounto ſeueritie.50 Now remaineth to be declared, why this alſo; namelie, Viſiting the iniquitie of the fathers vponupon the children, was recited before Moſes among the titles of Gods merciemercy; ſéeing it ſéemeth to hauehave reſpect vntounto the ſeueritie of God. But it is not ſo: naie rather, if the place be more narrowlie ſifted, we ſhall ſée the ſame to be a part of his merciemercy. For ſo ſoone as ſinne is committed, God, in his owne right, might by & by take vengeance: but ſo good is he, that he will defer it, vntill the third & fourth generation; in the meane time he calleth home the father to repentance, by the admonitions of the prophets, by preachings, by benefits, and manie other meanes. Laſt of all, when it is come to the third and fourth generation, and the man nothing the better, he executeth puniſhment: and euen then he vſeth not affliction, God vſeth affliction as a medicine.as the vttermoſt puniſhment, but rather as a medicine. Who ſéeth not that all this is a worke of great merciemercy? Iuſtlie therefore, and vponupon good cauſe, are theſe words numbered among the titles of Gods merciemercy. And it cannot be denied, but that the prophets, togither with the people, were oftentimes afflicted. Ezech. 1, 11. Dan, 1, 6. Iere. 37, 15,For Ezechiel and Daniel were led awaie into captiuitie, and Ieremie was caſt into priſon, and turmoiled manie & maruellous waies in time of the ſiege; and afterward going to Aegypt with the Hebrues, was ſlaine. For on this ſort God will hauehave the thing to be doone; that good men may not onelie order their owne conuerſation aright, but that alſo, by patient ſuffering of gréeuous things, they may warne and amend the wicked. For with them they liue togither in one common-weale and church, and be after a ſort members of one bodie.
Wherefore good men ought thus to thinke with themſelues; If God hauehave afflicted them, we alſo ſhalbe vexed togither with them, we ſhalbe all wrapped vnderunder one puniſhment. Therefore we muſt take héed, that we trauell for them, by reproouing and praieng: for their ſaluation being neglected, it will bring euill alſo vntounto vsus. After this ſort muſt Auguſtine be vnderſtood, when he ſaith, that God by this meanes eſtabliſheth diſcipline. For if the people be afflicted for their kings, and the ſonne for the father; then it behooueth, that all men labour and be diligent one for an other. Yet doo not good men in the meane time liue without ſinne, in ſuch ſort as God cannot find cauſe to puniſh them. Howbeit, the painefull things, The afflictions of the godlie cannot properlie be called puniſhments.which happen to the godlie, as it hath béene ſaid, cannot properlie be called puniſhments: but rather exerciſes of faith. For by that meanes God dooth throughlie make triall of their faith; and whatſoeuer he doth againſt them, it turneth to their good. Moreouer, he would hauehave them to expreſſe in themſelues Ieſus Chriſt, their firſt begotten brother, which bare the ſins of others in himſelfe. For euen this is a certeine portion of Chriſt his croſſe, though they be not ſo innocent as Chriſt was: neither dooth their croſſe worke anie thing to the redéeming of ſinnes. Daniel being in captiuitie thus confeſſed his ſins; Dan, 9, 5.We hauehave ſinned (ſaith he) and dealt vniuſtlie, &c. He ſaith not; They hauehave ſinned; but, We. And Eſaie ſaith; Eſaie. 64, 6All our righteouſnes is like vntounto filthie rags. Indéed in ſaints there is a certeine righteouſneſſe, but no ſuch, whereof they may boaſt before the tribunall ſeat of God. Wherefore, if they ſuffer ſome puniſhments, they hauehave no iuſt cauſe to complaine.
51 But thou wilt ſaie; Wherefore is God ſaid to reuenge on them the ſins of other men, when as they themſelues alſo doo ſinne? He ſhould rather be ſaid to puniſh their ſinnes, than the ſins of their parents. I anſwer: bicauſe, when God had long and manie daies expected their fathers repentance, & yet perceiued no amendement; & in the meane time, the third and fourth generation was come, at the length he powreth out his wrath on the children. Now they are ſaid to ſuffer for their parents, bicauſe, had it not béen that the wickedneſſe of their parents had gon before, their puniſhment might hauehave béen delaied longer: but now, ſince they hapned to be in the third or fourth generation, the nature of Gods iuſtice ſuffereth not, that the puniſhment ſhould be longer deferred. And although themſelues deſerued thoſe euils; yet, in that they are corrected in the third & fourth generation, they owe it to their parents. And ſo God dooth terrifie the parents, to the end they may ſtaie themſelues from wickednes: if not for Gods cauſe, or their owne ſake; yet at the leſt wiſe for their poſteritie ſake. He maketh alſo the children afraid, leaſt they ſhould imitate the ſinnes of their parents; that the puniſhment due vntounto the parents, might not be renewed vponupon them. And it is no iniuſtice, that the children ſuffer ſomewhat for their parents: for euen for their fathers ſakes they receiue inheritances, and are indued with honour and renowne before others. For God not onelie gaue good ſucceſſe vntounto Dauid, but fauoured his poſteritie alſo for his ſake: ſith the kingdome did continue in his familie by the ſpace of foure hundred yéeres.
As touching eternall ſaluation, the children are not puniſhed for their parents.But as touching eternall ſaluation, neither doo the fathers ſuffer puniſhment for their children; nor yet the children for their fathers. But manie ſpirituall gifts are by good parents obteined for their children: for Paule ſaid, in the firſt to the Corinths, the 7. chapter; Otherwiſe your children ſhould be vncleane, but now they are holie. Wherefore, of godlie parents, the children hauehave ſome holineſſe, and ſome ſpirituall gift; as that place teacheth. On the contrarie part, by euill parents manie ſuch good things be hindered. Neither are they, being euill and impenitent, heard of God, when they deſire ſpirituall gifts for their children. But it commeth oftentimes to paſſe, through the prouidence of God, that of good parents, are borne euill children; and of ill parents, good children. As Ezechias a good king, had the wicked king Achas to his father: and contrariwiſe, the ſame Ezechias a verie godlie prince, begat Manaſſes a moſt wicked and cruell king. The ſame alſo I might ſaie of Ioſias. This happeneth thus, leaſt wickedneſſe ſhould growe out of meaſure; if continuallie euill children ſhould be begotten of euill parents. God worketh therein, who maketh the child, borne of an euill father, to become the member of Chriſt. And he ſheweth therwithall, that his goodnes can not be hindered by the parents, Whie good children be borne of ill parents, and ill of good.though they be euill. Furthermore, euill children be borne of good parents, that grace may be confirmed; and leaſt that the good behauior of the children, ſhould be attributed vntounto the nature which they tooke from their parents. For God will hauehave it to be acknowledged his gift that we be ſaued.
52 One onelie thing is to be added to this queſtion propoſed; namelie, that indéed it is lawfull for God (as we hauehave declared) to puniſh the ſinne of the fathers vponupon the children: but vntounto men this is not lawfull. For in Deuteronomie, the 24. chapter, it is plainelie ſaid; Let not the fathers be puniſhed for the children, verſe. 16.nor yet the children for the parents. Which muſt be vnderſtood; ſo that the father conſent not vntounto the ſonne, nor the ſonne vntounto the father. Wherefore, if Achan had béene called into the place of iudgement, and vntounto the tribunall ſeat, he alone ſhould hauehave periſhed, by the ordinarie courſe of the lawe, and not his children togither with him. But God hath this lawe peculiar vntounto himſelfe, who would hauehave it to be otherwiſe. Howbeit, he ſometime alſo obſerueth this order: for in the 16. of Numerie, verſe. 23.when Chore had conſpired againſt Moſes, he died an euill death: but the children togither with their father were not deſtroied; naie rather, they were preſerued vntounto the holie miniſterie, and of their poſteritie came Samuel. 1. Par. 6, 23. 2. Par. 26, 4.King Amazias was commended, which put to death the murtherers, of whom his father was ſlaine; yet he put not the children of them to death: for he had a conſideration vntounto the lawe of God. Auguſtine.Auguſtine alledgeth the cauſe of this prohibition; God (ſaith he) may puniſh the ſonne for the father: for though he doo afflict him in this world, yet is he able in an other world to ſaue him, but this can not man doo. Further, God ſéeth, that the children be not innocent, but man ſéeth it not
And though the ciuill lawes deale in this point more ſincerelie, The ciuill lawes in caſe of treaſon puniſh the children for the parents.and doo puniſh the ſonne for the fathers fault, (as it is in the Digeſts, & in the Code Ad legem Iuliam Maiestatis) yet doo they not put the ſonne to death for the father, but they depriue him of all his fathers ſubſtance, dignities, and honors. Howbeit, ſome portion is aſſigned by them vntounto the daughters, by a lawe which was called Falcidia, to the intent they might marrie. Otherwiſe the ciuill lawes agrée with the lawe of God: for in the Code De poenis, in the lawe Sancimus, it is commanded, that the puniſhment ſhould not be laid vponupon others, which either be of affinitie, or bloud; but ſhould onelie bind the author of the offenſe. And yet, both this lawe, and the other aboue, were made by the ſame emperors; namelie, Archadius and Honorius. But whie it was ſo ſharplie decréed, againſt ſuch as be guiltie of treaſon; it ſéemeth to be doone, bicauſe men might be terrified from that kind of miſchéeuous déed. Howbeit, the lawes of GOD hauehave decréed no ſuch thing hereof: yet this they command in expreſſe words, that the ſonne ſhould not be ſlaine for the father; howbeit concerning the goods, they decrée nothing. But our aduerſaries hauehave tranſferred this ciuill lawe concerning treaſon, vntounto heretikes: for they doo not onelie puniſh the father, being an heretike; but they alſo depriue the children of all his goods: how iuſtlie, I will not now declare.