Commentaries, Commentary on Judges · Chapter 11 · Excursus 2
¶Whither the ſonne ſhall beare the iniquity of the father.
BVt in this place ariſeth a queſtion wayghtier and farre more hard, bycauſe it ſeemeth that the ſonne beareth the iniquitye of the father. For he that is borne, playd not the whoremonger, but the father, whom he could not let. More ouer in Deutronomy the .5. chap. it is writen, and alſo the ſame thinge is founde in Exodus, I wil viſite the ſinnes of the fathers vponupon the children vntounto the third and fourth generatiō. And the ſame did God repeate vntounto Moſes, when he paſſed before him. For among his Prophetes this alſo is added: viſiting the iniquity of the fathers vponupon the children vntounto the third I ſay, and fourth. And it ſemeth meruelous, by what meanes that may be numbred among the titles of mercy. This thing the Heretikes, as the Martionites, Valentinians, and Carpocratians, What ye Heretikes reproue in the old teſtament.left not vnſpoken of, who for that cauſe reiected the old teſtament, and affirmed the author therof to be an euil God, as he whiche ſpared the fathers that ſinned, and puniſhed the innocent children, being ſo far from mercy, that he can not forget ſinne, but reſerueth anger, euen to the third and fourth generation. The Iewes alſo tooke that in euill parte, who in Ezechiel the .18. chap. ſayd: Our fathers hauehave eaten ſowre grapes, & the childrens teeth are ſet on edge. That was as much as if they ſhould hauehave ſayd: Ieroboam erected calues, Manaſſes ſetforth idolatry, & muſt we be puniſhed for them? But the Lord aunſwered by the Prophet: Al ſoules are mine, both the ſoule of the father, & alſo the ſoule of the ſonne. The ſoule that ſinneth, it ſhall dye, and the ſonne ſhall not beare the iniquity of the father. Theſe thinges ſeme not very well to agree together.
Some thinke that here muſt be vſed a diſtinction of euils and puniſhmentes.A diſtinction of puniſhmentes. For there are ſome puniſhementes ſay they, whiche pertayne vntounto eternal damnation: and there are other, whiche dure but for a tyme. And they vnderſtand the place of Ezechiel before alledged of the firſt kinde of puniſhementes: for as touchyng eternall ſaluation or damnation, eueryevery one ſhall beare his owne burthen. And agayne the ſoule whiche hath ſinned, it ſhal dye. Neither do they otherwiſe vnderſtād a place of Ieremy in the .31. chap. But as touchyng puniſhments which dure but for a tyme, as are ſicknes, pouerty, baniſhement, death, &c. they affirme that it is not agaynſt the iuſtice of God, but that wt theſe kinde of puniſhmentes he maye puniſhe the ſonne together with the father, and the people with the princes. And in that ſort they expounde that which is ſayd in the law: I will viſite the ſinnes of the fathers vponupon the children, vntounto the thirde and fourth generation. Auguſtine ſemeth ſometymes to hauehave allowed this diſtinction.Auguſtine. For in his queſtions vponupon Ioſua the 8. queſtion, when he reaſoneth concernyng Achan, whiche had hidden ſome of the thinges that were curſed, for whoſe ſinne all the Iſraelites were miſerably afflicted, and for the ſame cauſe not onelyonly Achan was puniſhed, but alſo his ſonnes and daughters were put to death together with him: Auguſtine (I ſay) ſayth there, that thoſe puniſhmentes may both profit, and alſo hinder, which thing God hymſelfe knoweth, and therfore he tempreth them accordyng to his iuſtice. For god ſo moderateth thē, that they do both afflicte the wicked, and are not hurtfull to the good. For ſuch is his prouidence, that thoſe thinges whiche ſeme euill, he can make good: but as touching eternall puniſhementes, bycauſe they alwayes are hurtfull, eueryevery man worthily ſuffreth them according to his euil deſert. No man (ſaith he) ſuffreth theſe puniſhments for an other mans faulte. The ſame Auguſtine writeth agaynſt the aduerſary of the lawe and the Prophetes in his .1. boke and .16. chap.A diuiſion of men into regenerate and into thoſe that are not yet regenerate. There is no doubt (ſayth he) but that in this life one is vexed for an other. And agaynſt Iulianus the Pelagian is his .6. booke the 12. chap. he maketh a diuiſion of the eſtate of people, and ſayth that ſome are regenerate in Chriſt, but other ſome are not yet regenerate. And the ſinnes of thoſe that ar regenerate, are viſited vntounto the third and fourth generation, that is, vponupon all their poſterity. And he alludeth it vntounto originall ſinne, whiche was by Adam ſowed into all his poſterity. But thou wilt ſay, why is it viſited vntounto the third and fourth generation? The ſame father aunſwereth, in his 42. queſtion vponupon Deut. bycauſe thre ioyned with fower make ſeuen, whiche is a number of fulnes, ſo that to ſay vponupon the third and fourth generation,The nomber of ſeuen is a tokē of fulnes. is all one, as if he had ſayd vponupon all generations. Which kind of ſpeakyng Amos vſed, ſaying: For three tranſgreſſions, and for foure I will not turne to it. Wherfore Auguſtine vnderſtandeth theſe woordes of the lawe, for viſityng the iniquityes of the fathers vponupon the children vntounto the thirde and fourth generation, as touching thoſe that are not regenerate. For the lawe (ſayeth he) entreated of thoſe whiche were vnderunder the lawe. But Ezechiel and Ieremy entreate of menne regenerate, and of the gift of regeneration whiche ſhould be geuen by Chriſt. But men that are regenerate ſhalbe iudged eueryevery mā according to his own deſertes, and not accordyng to other mens ſynnes. And ſo ye ſonne ſhall not beare the iniquity of the father, but the ſoule whiche hath ſinned, it ſhall dye. But before regeneration, originall ſinne infecteth and deſtroyeth all poſterityes.
This diſtinction of Auguſtine I diſalow not, but I doubt whether it be ſufficiently applyed vntounto the meaning of Ezechiel and Ieremy. Ezechiel and Ieremy wrote both the ſelfe ſame wordes in ſundry places.Both thoſe Prophetes wrote theſe ſelfe ſame wordes. The fathers hauehave eatē ſower grapes, and the childrens teeth are ſet on edge, when as yet the one was in Iewry, and the other caried away into Babilone. Whiche is a manifeſt argument, that they ſpake both with one and the ſelfe ſame ſpirite. But Auguſtine ſayeth that the expoſition of Ezechiel is to be ſought for in the .31. chap. of Ieremy. For there after the ſame wordes it is added: Beholde the dayes will come, and I will make a new couenaunt, &c. Wherfore that place is wholy to be applied vntounto regeneration: and therfore by theſe wordes of Ieremy, the wordes of Ezechiel are to be interpreted of thoſe that are regenerate. In this manner that father thynketh this queſtion is fully aunſwered.
But when I more attentyuely doo weighe the chap. of Ezechiel, I thinke that he ſpeaketh of the puniſhmentes and afflictions of this lyfe. For why complayned the people, ſaying, that the fathers had eaten ſower grapes, and the childrēs teeth were ſet on edge? Did they complaine of the payne of hell? No vndoubtedly, but bicauſe they were led away captiue into Babilone and lyued in ſeruitude. They complayne that God ſemeth to deale to hardly with them: bycauſe for as much as their fathers were idolaters, yet they which had not ſinned, were puniſhed. For thoſe puniſhementes the people lamented: wherfore it was neceſſary, that the Prophet ſhould aunſwere them of the ſame puniſhementes. The ſoule of the father is myne, and the ſoule of the ſonne is myne. The ſoule whiche hath ſinned, it ſhal dye. Theſe wordes therfore hauehave a reſpect vntounto the puniſhmentes of this lyfe. Although I do not deny, but that it may alſo be tranſferred vntounto ſpirituall puniſhmētes:Argumentum a minori ad maius. but not, vnles it be by an argumēt from the les to the great. And that after this maner, God doth not for an other mans ſinne puniſhe, with paynes which dure, but for a tyme, thoſe whiche are vtterly innocent, therfore much les will he puniſhe them with ſpirituall and eternall puniſhmentes.
Ierome.Ierome when he interpreteth this place of Ezechiel, hath the ſolution, which Auguſtine alſo afterward followed, as in his place we ſhall declare. But the interpretations do vary, bycauſe it is a thing obſcure, and the difficulty hereof ryſeth, bycauſe it can not be denyed, but that God doth vexe ſome for other mens ſakes. For although Cham vncouered the filthines of his father, yet the curſe was tranſferred to Chanaan his ſonne. And when the Sodomites had grieuouſly ſinned, the children were alſo burnt together with the fathers. And when Dauid had committed aduoutry, God cauſed that the ſonne whiche was borne of ye aduoutry to dye. Wherfore in a thing ſo obſcure Ierome bringeth his owne interpretation, but he declareth alſo other mens iudgementes as touchyng this queſtion.An Allegorical expoſition of ſome. Firſt he ſayth that there were very many, which did vnderſtand this place of the lawe. (That God will viſite the iniquity of the fathers vponupon the children vntounto the third & fourth generation) allegorically of eueryevery ſingular ſoule, or man. For there are in vsus certayn naturall paſſions,Foure degrees of ſinnes. impulſions and violences to euil, or (as other ſay) firſt motions.foreign. Then followeth deliberation, when a man determineth with himſelfe to do euill. Thirdly is performed that whiche was determined. Fourthly, followeth boaſtyng of the wicked acte, when he reioyſeth and hath a pleaſure in his ſinnes. So in a maner are numbred foure generatiōs: but God is ſo gentle, that in the firſt and ſecond generation, that is in the firſt motions, and in deliberation he ſayth nothing, and winketh at it, but the third and fourth, that is the perpetrating & boaſting he puniſheth, when a man both doth euill, and gloryeth in his ſinnes, and will not repent. Wherefore they ſay that God reuengeth vpō the bowes and not vponupon the rootes. For mā, as they thinke, if he neither do euill, nor boaſt of his euil, may be ſaued, althoughe otherwiſe he both luſteth, and deliberateth to commit euill. And in that maner they interprete Paul vntounto Timothe, when he ſayth that the woman ſhalbe ſaued by procreation of children, ſo yt they abyde in the fayth, &c. that is: The ſoule ſhalbe ſaued, if it worke that which is good, althoughe it hauehave euill motions and cogitations.
This interpretation do not I allowe: firſt bycauſe it is Allegoricall,The impulſiōs and firſt motions of ye minde are ſinnes. when as God eſpecially in the law ſpeaketh ſimply and manifeſtly: moreouer bycauſe if the wordes of God ſhould be applied vntounto allegoryes, they ſhould be made vtterly vncertayne: laſtly, bycauſe that whiche is ſayd is not true. For theſe impulſions, and firſt motions are ſinnes, bycauſe both they are agaynſt the law of God, and alſo they are condemned of Chriſt, when he ſayth in the Goſpell: He whiche ſeeth a woman and luſteth after her, hath committed fornication already in hys harte. And he whiche is angry with his brother, is worthy of iudgement. For God doth not ſo regarde the …ctes, but that he much more hath a reſpect vntounto the mynde. Moſes at the waters of contention ſinned grieuouſly, and yet if we diligently weighe that hyſtory, we ſhall finde nothing that he committed euill outwardly. But God ſaw the incredulity of his heart, and tooke great vengeance of hym. Wherfore thoſe motions and deliberations of the minde are not onelyonly ſinnes, but alſo are grieuouſly puniſhed of God. Wherfore let vsus leaue this interpretation, whiche Ierome alſo bringeth not as his owne.
But now to make the matter playne, as touchyng puniſhmentes of this lyfe,As touchyng puniſhementes which dure but for a tyme yt no man ſuffreth whiche he hath not deſerued. no man can ſay he ſuffreth that which he deſerueth not: bicauſe no man is pure, no not the childe that is but a day old: there is none whiche hath not deſerued euē death, why then ſhould men ſay: Our fathers hauehave eaten ſowre grapes, &c. whē as eueryevery man ſhall beare his owne burthen, either as touching this lyfe, or as touchyng eternall lyfe? But God doth not alwayes ſend theſe euils which dure but for a time, as paynes and puniſhmentes,God doth not alwayes ſend thoſe euilles which dure but for a tyme as puniſhements. but hath very oftentymes a reſpect vntounto others endes, as Chriſt in Iohn aunſwered of the man borne blynd: Neither hath this man ſinned, nor his parentes, that he ſhould be borne blynd, but yt the glory of God ſhould be made manifeſt. Alſo Peter and Paul, when they were put to death, could not complayne that they had not deſerued death. Although God, when they were killed, had not a reſpect vntounto this, to puniſhe thē,What God regardeth in the martyrdome of his ſainctes. but that by their bloud might be left a teſtimony of the Goſpell of his ſonne. Wherefore ſeing the matter is ſo, and we be al ſubiect vntounto ſinnes, there is no cauſe why we ſhould complayne, that God dealeth to ſeuerely with vsus, if we be afflicted for the ſinnes of our parents. For God can ſo directe thoſe troubles,The ſcourges of the children, profite ſometymes the parentes. that they ſhall pertayne not onelyonly to hys glory, but alſo to the ſaluation of our parentes. For oftē tymes he puniſheth the parents in the children, and the prince in the people. For the parentes are no les grieued for the puniſhement of their childrē, then if they themſelues wer afflicted. If the children dye for the parētes cauſe, they hauehave no wrong done vntounto them: for death, is alſo dew vntounto then, & they ſhould otherwiſe hauehave dyed. Wherfore if God will ſo vſe their death, he may doo it iuſtly.The grieues of the children are the grieues of the parents. Which thing alſo we may affirme of other calamityes. For if the ſonne be vexed with ſickenes, he deſerued the ſickenes: & if he hauehave loſt money, thē hath he loſt thinges tranſitory and vnſtable, and which were geuen hym on that condition, that they mought eaſely be taken away agayn.God as touching the regenerate turneth puniſhmēts into medicines. Wherfore if god will with theſe kindes of calamityes puniſh the parentes in the children, he can not be accuſed of iniuſtice.
Wherfore Auguſtine in his queſtions vponupon Ioſua the 8. queſtion: by originall ſinne (ſayth he) many puniſhements are dew vntounto vsus, which yet God conuerteth into certayne medicines, and maketh them very much to profite vsus, although they ſeme vntounto vsus euil. For if the ſonne had lyued, peraduēture he would hauehave followed the euill ſteppes of his father, or els committed woorſer things. Wher fore if God take him out of this life, he can not complayne that he is ill delt with. For through the benefites of god his death redoundeth to his profite. For he is taken away, leaſt by malice his heart ſhould chaūge. And vndoubtedly we muſt ſuffer eaſy euils, to atteyne vntounto great good thyngs. For ſo the Phiſitions with a bitter purgation trouble the throte, to reſtore the ſicke perſon to hys former health. In lyke maner when we hauehave deſerued puniſhmentes, God yet turneth them to good.By this means diſcipline is kepte in the worlde. And by this meanes (ſaith Auguſtine) a certayne diſcipline is eſtabliſhed in the world. For vnles it were ſo, men would continually proue worſe and worſe. A certayne coniunction alſo and ſociety of mankinde is declared, whē one after this maner is puniſhed for the ſinne of an other. For they whiche pertayne vntounto one kingdome or City, or Churche, are after a ſorte one body among themſelues. And in the body one mēber ſuffereth for an other. Wherfore ſeyng thys is ſo in the body, it is not abſurde, that the ſame do chaunce alſo in the ſociety of men.
Plutarche.Plutarche in his booke de Sera numinis vindicta, hath very well taught this: The eye (ſaith he) is ſicke, & the vayne of ye arme is cut, ſo the father hath ſinned, and the ſonne is puniſhed: the prince hath behaued himſelfe ill, and the people is vexed: and ſuch compaſſion or ſuffring together is there in things humane. That author iuſtly accuſeth the raſhenes of men,foreign. whiche as often as theſe thynges doo chaunce, do complayne that God dealeth cruelly. For the father (ſayth he) is either good or euill. If the ſonne of a good father be peraduenture afflicted with euill, ſtraightway they crye out that God doth vniuſtly, neither is it meete that the ſonne ſhould be ſo miſerably handled, which had ſo good a man to his father. But if the father be euill, and the ſonne come into miſery, agayne they make exclamation, that here alſo god is vniuſt. For the ſonne ought not to hauehave ben puniſhed, when as the father ſinned, wherfore the common people thinke that the ſonne ſhould by no meanes be afflicted. But what if the father be euill, and yet all thinges go proſperouſly with the ſonne? here alſo they cōplayne (as he ſayth) of the iniuſtice of god. For they deny it is iuſt that then the ſonne ſhould lyue proſperouſly, whiche hath ſo euill a father. Theſe thinges this man, thoughe he were an Ethnike, writeth very godltly.
Children are certayn partes of the parentesMoreouer we muſt conſider, that children are as certayn partes of the parētes, and hauehave ſomewhat of the parentes in them. Wherfore it is not abſurde if God puniſh ye part of the parentes in the children. But I will returne to Auguſtine, who ſaith, ye god by this meanes ſetteleth diſcipline in the world, in the publique, wealth in the Churche, and in the famely. Whoſe ſaying in any iudgement can not be diſcōmēded: for if the children be puniſhed for the ſinnes of their parētes, they hauehave nothing wherof to complayne. They owe vndoubtedly this duty vntounto their parentes: for of them they hauehave that they are. Wherfore if they leaue theyr lyfe for them, they hauehave no wrong done them. For they render vntounto them that whiche they receaued of them. If god ſhoulde ſaye vntounto them: I will vſe your puniſhment to the ſaluation of your parētes, they can by no right refuſe it. Iohn ſayth: that eueryevery one ought ſo to louelove his brother, to be ready to lay euen his life for him. And if we muſt geue our life for our brother, how much more ought we to geue it for our father? God vſeth ſundry inſtrumentes, wherwith he draweth men vntounto him. Why then ſhould he not vſe either the ſickenes, or death of the children either for the chaſtenyng, or for the ſaluation of the parentes? Auguſtine in his .8.Auguſtine. The leſſer part iuſtly ſuffreth puniſhment for the greater. queſtion vponupon Ioſuah, whiche I hauehave oftentymes alledged, ſayeth: That it is iuſt, that the leſſer part ſuffer puniſhement for the greater, as in that hyſtory it happened, bycauſe of the ſacrilege whiche Achan committed. A fewe fel in the battaile, and the whole multitude was abſolued. Hereby we vnderſtād how great the anger and vengeance of God would hauehave bene, if the whole multitude had ſinned, when as the ſinne of one manne was ſo excedingly puniſhed. And Plutarche in that booke, whiche a little before I brought: This thing (ſayth he) alſo the Capitaynes doo in their hoſtes. If there be any thyng commonly committed of all, they put the tenth manne to death, that by the puniſhment of a fewe, the reſt may be abſolued: and ſo one is puniſhed for an other mans faulte.The maner of puniſhing the tenth ſouldier. But GOD, as it is ſayde, doth no manne iniurye: for he whiche dyeth, was ſubiecte vntounto death, and GOD directeth hys death to a good ende, namely to helpe other, that is, that by thys meanes, eyther the parentes or the prynces maye bee reuoked vntounto repentaunce, or to eſtablyſhe diſcipline. But thoſe thynges whiche we hauehave ſayde, can by no meanes bee vnderſtande of ſpirituall and eternall paynes. For as touching them eueryevery man ſhall ſuffer for hys owne faulte.
Nowe lette vsus expounde the woordes of the lawe. I (ſayeth he) am a Ielous God, viſityng the iniquity of the Fathers vponupon the chyldren, vntounto the third and fourth generation, of them that hate me.Ierome. Auguſtine. Theſe laſt woords Ierome vppon Ezechiel the .18. chapter diligently noteth. And Auguſtine vponupon Ioſua in the queſtion before alledged. Of thoſe, ſayeth GOD, which hate me: as though he ſhould hauehave ſayd, I wyll not touch the innocents, but will take vengeaunce of their iniquity, which imitate euill Fathers, and hath me. After the ſame manner he promiſeth to doo good vntounto children, and chyldrens chyldren, euen vntounto a thouſande generations. But to what chyldren? Euen to thoſe, (ſayeth he) that louelove me. Wherefore thoughe the Father bee vngodly, and the ſonne good, the iniquitye of the father ſhall nothyng hurte hym. But if the father bee good, and the ſonne wicked, the godlynes of the father ſhall nothyng profyte hym. And therefore Ierome ſayeth: He auengeth the iniquitye of the Fathers vponupon the children, not bycauſe they had euyll parentes, but bycauſe they imitate theyr parentes. The woordes themſelues doo ſufficiently declare, that the lawe is not to bee vnderſtande of Originall ſynne, but of that ſynne whiche they call actuall. For then ſhall the ſonne beare the iniquitye of the Father, when he lykewyſe ſynneth as dyd the Father. Alſo the wordes of Ezechiel can not bee vnderſtande of Originall ſynne, as that whiche followeth eaſely declareth. Although thys ſentence, that the ſoule whiche ſinneth, it ſhal dye, maye bee vnderſtande of Originall ſynne.EueryEvery manne hath in himſelf his proper originall ſinne. For eueryevery manne hath in hymſelfe a corrupte nature, and a prones vntounto euill. Wherefore eueryevery manne beareth hys owne ſynne. For althoughe that vice were by originall drawen of the parentes: yet nowe is it made ours.
But thou wilte ſaye: ſeyng in the lawe it is ſayde, Of them whiche hate me: and infantes, for as much as they hate not God, therefore it can not pertayne vntounto them. I aunſwer. That in act in dede they hate not God, but by corruption of nature, and prones vntounto euill. So a woolfe that is at full age deuoureth a ſheepe. A younge woolfe whiche is but a whelpe doth it not, not bycauſe it hath not the nature of the father, but bycauſe it is not able. And thus muche as touching the wordes of the lawe.
But why it is ſayde vntounto the thirde and fourth generation, and not vntounto the fyft and ſixt, we hauehave hearde what Auguſtine hath aunſwered. But in my iudgement we maye ſaye muche more commodiouſly, that the parentes may lyue vntounto the thirde and fourth generation. GOD woulde therefore ſo punyſhe the Fathers in the thirde and fourth generation, that by that punyſhement of theyr poſterity, ſome feelyng myght come vntounto them, they beyng yet on lyue, & that they myght ſee the miſeryes of theyr neuewes & childrens chyldren. For thys cauſe the holy Scripture extendeth thoſe generations no farther. When the poſteritye are euill, and are puniſhed of GOD, there is no doubte but that the parentes are punyſhed alſo in them. Chriſoſtome vponupon Geneſis the. 29. Homely when he interpreteth theſe woordes: Curſed be Chanaan, &c. But he ſynned not (ſayeth he,) but hys father Cham. That is true in deede, he aunſwereth: but Cham was a greate deale more ſharpely touched with that curſe, then if it had bene pronounced agaynſte hymſelfe. Thys is the powre and fatherly affection, to bee more vexed with the afflictions of theyr chyldren, then with theyr owne. Wherefore Cham dyd not onelyonly ſee that hys ſonne ſhould be euill and ſubiecte vntounto the curſe: but alſo he ſawe that he hymſelfe ſhoulde bee puniſhed in hym.
This nowe reſteth to bee declared, why amonge the Proprietyes of the mercye of GOD, this alſo was recited before Moſes: Viſityng the iniquitye of the Fathers vponupon the children, when as this ſeemeth rather to pertayne vntounto ſeuerity. But it is not ſo, yea rather if we looke more narrowly vponupon the place, we ſhall vnderſtande that it is a pointe of mercy. For where the ſinne was firſte committed, he myght ſtrayghtwaye if he woulde, iuſtly bee reuenged. But he is ſo good that he wyll defer the vengeaunce vntounto the thirde and fourth generation, and in the meane tyme calleth backe the father to repentaunce, by admonitions of the Prophetes, by ſermons and benefites, and many other wayes. At the laſte, when the thirde and fourth generation is come, and he made neuer a whitte the better, he goeth to ſtripes, and yet he doth not then vſe affliction, as the laſte puniſhement, but rather as a medecine. Who ſeeth not that all this is a woorke of greate mercye? Wherefore iuſtly and woorthily are theſe wordes numbred amonge the proprietyes of mercye. And it can not bee denyed, but that the Prophetes were oftentymes afflicted together with the people. For Ezechiel and Daniel were led awaye into captiuity, and Ieremy was caſte into priſon, and wonderfully vexed in the tyme of the ſiege: and afterwarde goyng with the Hebrues into Egypte, he was ſlayne. For God will hauehave the thyng in thys manner ordered, that good men, may not onelyonly ryghtly gouerne their own lyfe, but alſo in ſuffryng thynges greuous, they may admoniſhe and bryng to amendement the euill. For they are conuerſant together with them in the ſame publique wealth and Churche, and are after a ſorte members of one body.
It profiteth the iuſt yt they are wrapped in the ſame puniſhmentes with the wicked.Wherfore the good ought thus to thinke with thēſelues: If God afflicte the euill, we alſo ſhalbe vexed together with them: we ſhall all be wrapped with the ſelfe ſame puniſhement. Therefore we muſt ſee, that we labour for them, in reprouyng and prayng for them: for theyr ſaluation beyng neglected, ſhall bryng euilles alſo vntounto vsus. After thys ſorte we muſte vnderſtande Auguſtine, when he ſayeth, that GOD by thys meanes eſtablyſheth diſcipline amonge men. Bycauſe if the people bee afflicted for their kynges, and the ſonne for the father: then muſt they labour and trauayle one for an other. Neither yet do good men ſo lyue without ſinne, that God can finde nothyng in them to puniſhe. Althoughe the afflictions whiche happen vntounto the godly,The afflictiōs of the godly ar not properly puniſhmentes. can not as it is ſayde, be properly called afflictions: but rather excerciſes of fayth. For ſo God trieth theyr fayth, and whatſoeuer he doth in them, he turneth it to their good. Moreouer he wyll hauehave thē to expreſſe in themſelues their firſt begottē brother Ieſus Chriſt, whiche ſuffred in hymſelfe other mens ſynnes. For this alſo is a certayne portion of the Croſſe of Chriſt, althoughe they are not ſo innocent, as Chriſt was: neither ſerueth their croſſe any thing to redeme ſinnes. Daniel in his captiuity after this manner confeſſed hys ſinnes. We hauehave ſinned (ſayth he) and done vniuſtly, &c. He ſayd not: They hauehave ſinned, but we. And Eſaye ſayeth: All our righteouſnes are as a cloth ſtayned with floures of a woman. There is in deede in holy menne a certayne ryghteouſnes, but not ſuch a righteouſnes as they can boaſt of, before the iudgement ſeate of God. Wherfore if they ſuffer any thing, they hauehave no iuſt cauſe to complayne.
But thou, wilt ſaye: Why is it ſayd yt God in thē puniſheth the ſinnes of other mē, when as they alſo ſinne? We ſhould ſay rather yt he puniſheth their ſinnes, and not the ſynnes of their parentes. I anſwere: Bycauſe when god hath much and longe tyme wayted, that their father ſhould repent, and it nothing profited, and in the meane tyme it is come vntounto the third and fourth generation, at the length he poureth out his anger vponupon the children, whiche therefore are ſayd to ſuffer for their fathers, bicauſe vnles the malice of their fathers had gone before, their affliction might hauehave ben deferred till farther time. But now bycauſe they hauehave fallen into the third and fourth generation, the conſideration of the iuſtice of god wil not ſuffer the puniſhement to be deferred any longer. And althoughe they themſelues alſo hauehave deſerued thoſe euils, yet bycauſe they are ſo corrected in the third and fourth generation, they owe that dewty vntounto their parentes.
And ſo God feareth the parētes, that they ſhould temper themſelues from wicked actes: and thoughe they will not for gods ſake, or for their own, yet at the leaſt for theyr poſterities ſake. It alſo maketh the children afrayde to imitate the ſinnes of their fathers, leaſt the puniſhmēt due vntounto their fathers be required of thē. Neither is it vniuſt that ye children ſuffer ſomthing for their fathers ſake: for by their fathers they receaue inheritances, and are aboue other honored and exalted. For god did not onelyonly make fortunate Dauid, but alſo for his ſake fauored his poſterity. For the kyngdome perſeuered in his famely ye ſpace of .400. yeares. But as touching eternall life,As touchyng eternall life the childrē are not puniſhed for ye ſinnes of the fathers. neither ſhall the father be puniſhed for the ſinnes of ye children, nor the children for ye ſinnes of ye fathers. Howbeit children obteine many ſpirituall giftes by good fathers. For Paul in his .1. Epiſt. to the Cor. the .7. chap. ſayth: Otherwiſe your children ſhould be vncleane: but now they are holy. Wherfore the children hauehave of holy parentes, ſome holynes, and ſome ſpirituall gift, as that place teacheth. And on the contrary part,Childrē obtein ſome ſpirituall giftes for their parentes ſake. by euil parentes many ſuch good giftes are hindred: neither are they heard of God beyng euill, and not repentaunt, when they deſire ſpirituall giftes for their children. Yet by the prouidence of God it oftentymes commeth to paſſe,Euil parentes doo ſometymes hinder theyr children of god ſpiritual gifts. that of good parentes are borne noughty children: and of euill, good, as Ezechias a good kyng, had to his father Achaza a wicked kyng. And contrarywiſe the ſame Ezechias beyng a very godly prince, begat Manaſſes a very vngodly and cruell kyng. The ſame alſo myght I ſaye of Ioſias. Thys therefore commeth ſo to paſſe, leaſt wickednes ſhoulde increaſe without meaſure,Why good childrē ar borne of euil parētes, & euill of good. if of euill parentes ſhoulde continually bee borne euill children. God putteth to hys hande, and maketh the ſonne borne of an euill father, a member of Chriſte. And therewith all he ſheweth that his goodnes can not be hindered by the parentes, thoughe they be neuer ſo wicked. Farthermore euill children, are borne of good parentes, that grace ſhould be the better knowen. And that the goodnes of the childrē ſhould not be attributed vntounto nature, whiche they hauehave drawen of their parentes. For god will hauehave it knowen to be his gifte, that we are ſaued.
This one thyng onelyonly is to bee added vntounto the foreſayde queſtion:It is not lawfull for men to puniſhe the ſinnes of the parentes in the children. That it is in dede lawfull for god (as it is ſayde) to puniſhe in the children the ſynnes of the fathers: but yt is vtterly vnlawfull for men to doo. For in Deut. the .24. chap. it is commaunded: That the fathers ſhould not be puniſhed for the children, nor the children for the parentes. Whiche is to be vnderſtande, ſo that the father conſent not vntounto the ſonne, or the ſonne vntounto the father. Wherefore Achan if he had bene called vntounto tryall and to the iudgement ſeate, he ſhould be the ordinary lawe hauehave peryſhed alone, and not hys chyldren with hym. But GOD hath thys hys proper law, who would hauehave it otherwyſe done, although ſometymes he obſerueth thys alſo. For in the booke of Numbers: the 26. chap. When Core conſpired agaynſte Moſes, he was deſtroyed: but hys chyldren were not together with hym extinguiſhed,Samuel came of the poſterity of Core. yea rather they were kepte for the holy miniſterye, and of their poſteritye was Samuel borne. Amaſias the kynge was prayſed, who ſlewe the murtherers whiche killed his father, and ſlewe not their children: for he had a regard vntounto the law of God. The cauſe of this prohibition Auguſtine bringeth:Auguſtine. God (ſayth he) may puniſhe the ſonne for the father: bycauſe although he afflicte hym in this worlde, yet he can ſaue hym in the worlde to come. And this can not man doo. Farther, god ſeeth that the children are not innocentes: but man ſeeth not that. Although the ciuill lawes are herein a great deale more ſeuere, and do puniſhe the children for the fathers ſake, as it is in the digeſtes,In treaſon the children are puniſhed for the fathers. and in the Code, ad I. Iuliam maieſtatis: yet they put not the ſonne to death for the father, but depriue hym of all hys fathers goods, dignityes, and honours. Howbeit they lefte ſome parte for the doughters, whiche parte was called Falcidia, to mary them withall. Otherwiſe the ciuile lawes agree with the lawe of god. For in the Code de paenis in the lawe Sancimus, it is commaunded that the puniſhement be not tranſferred vntounto other, either to kinſfolkes by affinity, or to kinſfolkes by bloud, but onelyonly to be layd vponupon the author of the crime. And yet as wel this law as the other before, were ordeyned both of the ſelf ſame Emperours Archadius and Honorius. But the cauſe why it was ſo ſeuerely decreed agaynſt treaſon, ſeemeth to be this, to feare men away from this kynde of wicked crime. Yet the lawes of god decree no ſuche thing of that matter: but this by expreſſe woordes they commaunde, not to kyll the ſonne for the father. But for goods they ordayne nothyng. But our aduerſaryes hauehave tranſferred thys ciuill lawe of treaſon vntounto Heretikes. For they doo not onelyonly puniſhe the father whiche is an Heretike, but alſo they depryue hys children of all his goods: howe iuſtly, I will not nowe tell. Of theſe thinges I hauehave made mention the more largely: bycauſe Iiphtah was thruſt out of hys fathers inheritaunce, and thereby ſeemed to beare the iniquity of hys father. Nowe wyll I returne vntounto the Hyſtory.