The common places of the most famous and renowmed diuine Doctor Peter Martyr diuided into foure principall parts: with a large addition of manie theologicall and necessarie discourses, some neuer extant before. Translated and partlie gathered by Anthonie Marten, one of the sewers of hir Maiesties most honourable chamber.

The establishing of the second com∣mandement; whether the child shall beare the inqiuitie of his father.

42 But in this place there is a most weigh∣tie 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 Deutero∣nomie, which also is in Exodus; I will visit the wickednesse of the fathers vpon the children, vn∣to the third and fourth generation. And the ve∣rie same did GOD repeate to Moses, when he went foorth before him: for among others his titles, the same (Of recompensing the wicked∣nesse of fathers vpon the children, vnto the third and fourth generation) is added. And it séemeth to be a maruell, how that could be rehearsed a∣mong the titles of mercie. 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 sin∣ners, and would punish the children being in∣nocents. And that he is so far from mercie, as he cannot forget sinne; but kéepeth anger in store, euen vnto the third and fourth generati∣on. Also the Iewes tooke the same in ill part, who in the 18. chapter of Ezechiel said; that The fa∣thers did eate sower grapes, and the childrens teeth were set on edge. This was, as if they should saie; Ieroboam erected calues; Manas∣ses 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.

43 Some haue 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 for∣mer 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 Iere∣mie, in the 31. chapter. But as touching tempo∣rall 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 vpon the children; vnto the third and fourth generation. Augustine séemeth som∣time to haue allowed of this distinction: for in the questions vpon Iosua, the eight question; 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 to∣gither. 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, ac∣cording to his righteousnesse. For God dooth so moderate them, as both they may afflict the wic∣ked, and not hurt the good. For such is his pro∣uidence, that those things which séeme to be euill he can make good. But as concerning the euer∣lasting 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 peo∣ple: & some (he saith) are regenerated in Christ, but that others are not yet regenerated. And of them which be not regenerated, their sinnes are visited vpon the third and fourth generati∣on, to wit, vpon all the posteritie. And he allu∣deth vnto 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 vpon Deuteronomie; 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; Vnto euerie generation. Which kind of speach Amos vsed; For three wickednesses (saith he) & for foure I will not be turned. Augustine therefore vn∣derstandeth the words of the lawe (concerning the punishing of the fathers iniquitie vpon the

children, vnto the third and fourth generation) of them which be not regenerate: for the lawe (saith he) spake of them, which were vnder the lawe. But Ezechiel and Ieremie spake of men, which were borne anew, and of the gift of regenerati∣on, to be giuen by Christ. But men, which be re∣generate, shall be iudged euerie one after his owne merits, and not according to other mens sinnes. And so the sonne shall not beare the ini∣quitie of the father, but the soule which sinneth, the same shall die. But before regeneration, originall sinne infecteth, and destroieth all po∣steritie.

44 This distinction of Augustine I disallow not; yet doubt I, whether it be sufficientlie ap∣plied vnto the sense of Ezechiel and Ieremie. Both those prophets wrot the selfe-same words; The fathers did eate sower grapes, and the chil∣drens teeth were set on edge: when as neuer∣thelesse the one was in Iewrie, and the other was led awaie into Babylon: which is a good ar∣gument, that they spake both with one spirit. But Augustine saith, that the exposition of E∣zechiel 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 chap∣ter 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. Concer∣ning those punishments, the people lamented: so as it was néedfull that the prophet should an∣swer 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 haue respect to the punishments of this life. Albeit I denie not, but they may be transferred also vnto 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 vpon the innocents for others sinnes; Therfore much lesse the spirituall and euerlasting paines.

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. For where as Cham had disclosed the shame of his father [Noah] yet was the curse transferred vnto Chenaan his sonne. And when the Sodo∣mites had gréeuouslie sinned, the children also to∣gither with the fathers were burned. Againe, when Dauid had committed adulterie, 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 concer∣ning this question. First he saith, that there were manie, which vnderstood that place of the lawe; namelie, (that God doth persecute the ini∣quitie of the fathers vpon the children, vnto 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 vnto euill, or (as other saie) first motions; [ 1] [ 2] afterward followeth deliberation, as when one hath determined with himselfe, that he will doo naught; [ 3] thirdlie, when this determination is performed; [ 4] fourth∣lie, 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 vpon the branches, not vpon 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, that A woman shall be saued by procreation of children, if so be she a∣bide firme in the faith, &c. That is; hir soule shall be saued, if she worke well, although she haue 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, 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 moti∣ons 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 vpon a woman, to lust after hir, he hath alreadie committed fornication with hir in his hart. And; He that is angrie with his brother, is wor∣thie of iudgement. God dooth not so looke vpon dooings, but that he hath much more respect vn∣to the mind. Moses sinned gréeuouslie at the waters of strife; and yet, if we examine that historie, we shall find no euill act that he out∣wardlie committed: but God sawe the incre∣dulitie of his mind, and gréeuouslie punished him. Wherefore, these motions and delibera∣tions of the mind, not onelie be sinnes, but they be also gréeuouslie punished by GOD. Let vs then passe ouer this interpretation, which also Ie∣rom brought as none of his owne.

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 haue eaten sower grapes, and the childrens teeth are set on edge: séeing euerie one beareth his owne burden, whe∣ther it be touching this life, or the life to come? But God dooth not alwaies bring these tempo∣rall euils, as paines and punishments; but of∣tentimes they haue relation to other ends: as Christ in the Gospell of Iohn answered concer∣ning the blind man; Neither did this man sinne, nor yet his parents, 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, could not complaine that they had not deserued it: although God, when they were slaine, did not respect this, to haue them punish∣ed; 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 vs, if for the sinnes of our pa∣rents 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 fa∣thers in the children, and the prince in the peo∣ple. 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 haue no iniurie doone vnto them: for death is due vnto 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 affir∣med, as touching other calamities: for if that a child be vexed with sicknesse, he deserued sick∣nesse: if he haue lost his monie, he hath lost but fraile and vnstable things; and those he had vp∣on 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 vpon Iosua, the eight question; We are (saith he) by reason of originall sinne, debtors of ma∣nie punishments, the which neuerthelesse God conuerteth into certeine medicines, and fin∣deth meanes, that they doo verie much profit, although they séeme euill vnto vs. For if so be the son had liued, peraduenture he would haue troden in his fathers euill steps, or else haue committed woorse things. Wherefore, if God take him awaie out of this life, he cannot com∣plaine that he is ill dealt with: since death, by Gods blessing, dooth redound to his commodi∣tie. For he is suddenlie taken awaie, least wic∣kednes 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 haue deserued punishments, yet GOD dooth turne them vnto good. And by this meanes (saith Au∣gustine) a certeine discipline is established in the world: for vnlesse it were so, men would perpe∣tuallie 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, 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 hu∣mane 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 dea∣leth 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 vul∣gar 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 vn∣iust 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.

48 Moreouer, it must be considered, that the children be as it were certeine parts of their pa∣rents, and haue 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 dis∣allowed: for if so be the children doo suffer pu∣nishment for the sinnes of their parents, they haue not whereof to complaine. Vndoubtedlie they owe this dutie vnto their parents: for euen this, that they are, they had it from them. Where∣fore, if they leaue their life for their sakes, they haue no iniurie doone vnto them: for they yéeld that vnto them, which they receiued of them. If God shall saie vnto them; I will vse your pu∣nishment for the safetie of your parents, they could by no right refuse the same. Iohn teacheth, that Euerie one so ought to loue his brother, 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 vnto him: why then may he not vse either the sicknes or the death of children for the chastisement or saluation of parents?

Augustine in his eight question vpon Io∣sua (which we haue oftentimes alledged;) It is méet (saith he) that the lesser part should suf∣fer punishment for the greater: as in that histo∣rie it came to passe, for the sacrilege, which A∣chan had committed. A few were slaine in the host, and the whole multitude was assoiled. Her∣by is vnderstood, how great the wrath and ven∣geance 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 empe∣rours doo in their camps. For if there be anie fault generallie committed by them all, they take the tenth of the multitude; 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 in∣iurie 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 pa∣rents, or princes to repentance; or else to esta∣blish discipline. Those things, which we haue said, must not be vnderstood concerning spiritu∣all 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 vi∣sit the sinne of the fathers vpon the children, vn∣to the third & fourth generation of them, which hate me. These latter words, Ierom, vpon the 18. chapter of Ezechiel noted diligentlie, and Augustine also in the question vpon Iosua al∣readie alledged; Of them (saith God) which hate me: as if he had said; I will not touch the inno∣cents; but I will be auenged vpon the iniqui∣tie of them, which imitate euill parents, and hate me. After the like maner he promiseth, that he will doo well vnto the children, and childers chil∣dren, euen to a thousand generations. But to whom? Euen to them (he saith) which loue 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 vpon 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 vnder∣stood, 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; sith euerie man hath in him∣selfe a nature corrupt and prone vnto 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 in∣fants doo not hate God, therefore it cannot per∣teine vnto them. I answer: indéed they doo not hate God in act, but by naturall corruption and pronenesse vnto 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 a∣ble to doo it. And thus much concerning the words of the lawe. But for what cause it is said; Vnto the third and fourth generation: and not; Vnto the fift and sixt, we haue heard what Augustine hath answered. But in my iudge∣ment, we might much more fitlie saie, that the parents may liue vnto the third and fourth ge∣neration.

God therefore would so punish the fa∣thers 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 men∣tion beyond those generations. When their po∣steritie is euill, and is punished by God; there is no doubt but the parents be punished in them. Chrysostome on Genesis, homilie 29. interpre∣ting these words; Curssed be Chenaan, &c. But it was not Chenaan (saith he) that sinned, but his father Cham. He answereth: true indéed it is, but Cham tooke that cursse far more gréeuous∣lie, 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 e∣uill, and subiect to the cursse; but also that he himselfe should be punished in him.

50 Now remaineth to be declared, why this also; namelie, Visiting the iniquitie of the fa∣thers vpon the children, was recited before Mo∣ses among the titles of Gods mercie; séeing it séemeth to haue respect vnto 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 mercie. 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 re∣pentance, 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, as the vttermost punish∣ment, but rather as a medicine. Who séeth not that all this is a worke of great mercie? Iustlie therefore, and vpon good cause, are these words numbered among the titles of Gods mercie. And it cannot be denied, but that the prophets, togither with the people, were oftentimes affli∣cted. For Ezechiel and Daniel were led awaie into captiuitie, and Ieremie was cast into pri∣son, and turmoiled manie & maruellous waies in time of the siege; and afterward going to Ae∣gypt with the Hebrues, was slaine. For on this sort God will haue the thing to be doone; that good men may not onelie order their owne con∣uersation aright, but that also, by patient suffe∣ring of gréeuous things, they may warne and amend the wicked. For with them they liue to∣gither 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 haue afflicted them, we also shalbe vexed togither with them, we shalbe all wrapped vnder one punishment. Therefore we must take héed, that we trauell for them, by reproouing and praieng: for their sal∣uation being neglected, it will bring euill also vnto vs. After this sort must Augustine be vn∣derstood, when he saith, that God by this meanes establisheth discipline. For if the people be affli∣cted 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, 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 haue 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 redée∣ming of sinnes. Daniel being in captiuitie thus confessed his sins; We haue sinned (saith he) and dealt vniustlie, &c. He saith not; They haue sin∣ned; but, We. And Esaie saith; All our righte∣ousnes is like vnto 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 punish∣ments, they haue 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 ra∣ther 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 genera∣tion was come, at the length he powreth out his wrath on the children. Now they are said to suf∣fer for their parents, bicause, had it not béen that the wickednesse of their parents had gon before, their punishment might haue béen delaied long∣er: 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 lon∣ger deferred. And although themselues deser∣ued 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 wic∣kednes: 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 vnto the parents, might not be renewed vpon them. And it is no iniu∣stice, that the children suffer somewhat for their parents: for euen for their fathers sakes they receiue inheritances, and are indued with ho∣nour and renowne before others. For God not onelie gaue good successe vnto Dauid, but fa∣uoured his posteritie also for his sake: sith the kingdome did continue in his familie by the space of foure hundred yéeres.

But as touching eternall saluation, neither doo the fathers suffer punishment for their chil∣dren; nor yet the children for their fathers. But manie spirituall gifts are by good parents ob∣teined 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 chil∣dren haue 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 im∣penitent, heard of God, when they desire spiri∣tuall gifts for their children. But it commeth of∣tentimes to passe, through the prouidence of God, that of good parents, are borne euill chil∣dren; and of ill parents, good children. As Eze∣chias 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 wic∣kednesse should growe out of measure; if con∣tinuallie euill children should be begotten of e∣uill 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 pa∣rents, though they be euill. Furthermore, euill children be borne of good parents, that grace may be confirmed; and least that the good beha∣uior of the children, should be attributed vnto the nature which they tooke from their parents. For God will haue 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 haue declared) to pu∣nish the sinne of the fathers vpon the children: but vnto men this is not lawfull. For in Deu∣teronomie, the 24. chapter, it is plainelie said; Let not the fathers be punished for the children, nor yet the children for the parents. Which must be vnderstood; so that the father consent not vnto the sonne, nor the sonne vnto the father. Wherefore, if Achan had béene called into the place of iudgement, and vnto the tribunall seat, he alone should haue perished, by the ordi∣narie course of the lawe, and not his children togither with him. But God hath this lawe pe∣culiar vnto himselfe, who would haue it to be otherwise. Howbeit, he sometime also obser∣ueth this order: for in the 16. of Numerie, 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 vnto the holie ministerie, and of their posteritie came Samuel. King Amazias was commended, which put to death the mur∣therers, of whom his father was slaine; yet he put not the children of them to death: for he had a consideration vnto the lawe of God. Au∣gustine alledgeth the cause of this prohibition; God (saith he) may punish the sonne for the fa∣ther: 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, 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 vnto 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 vpon o∣thers, 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, Archa∣dius and Honorius. But whie it was so sharp∣lie decréed, against such as be guiltie of treason; it séemeth to be doone, bicause men might be ter∣rified from that kind of mischéeuous déed. How∣beit, the lawes of GOD haue decréed no such thing hereof: yet this they command in ex∣presse words, that the sonne should not be slaine for the father; howbeit concerning the goods, they decrée nothing. But our aduersaries haue transferred this ciuill lawe concerning treason, vnto 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.

Notes

• In Iud. 11. at the be∣ginning. Looke be∣fore pla. 1. art. 34. and In Gen. 19. 29. In 2. Sa. 21 at the be∣ginning, and In 2. King. 5 25. Exod. 20, 5. Deut. 5, 9. Exod. 34, 7.
• Ezech. 18, verse. 2.
• A distincti∣on of pu∣nishments.
• Ierem. 31, verse. 29.
• Augustine.
• Iosua. 7, 24.
• Men di∣stinguished into regen∣nerate and not regen∣nerate.
• The num∣ber of seuen betokeneth a complete number.
• Amos. 1, 3.
• Ezechiel and Iere∣mie being in sundrie places wrote both one thing.
• Ierom.
• Gen. 9, 25.
• Gen. 19, 1.
• 2. Sa. 12, 15.
• 1. Tim. 2, 15
• Allegories haue no certeintie.
• Matt. 5, 28.
• Ibidem. 22.
• Numb. 20. 9
• Men de∣serue euen the tempo∣rall punish∣mēts which they suffer.
• God dooth not alwaies bring tem∣porall euils as punish∣ments.
• Iohn. 9, 3.
• What re∣spect God hath in the martyrdom of saints.
• The sor∣rowes of children are the sorrowes of the pa∣rents.
• In the re∣generate God con∣uerteth pu∣nishments into me∣dicines.
• By what meanes discipline is preser∣ued in the world.
• Plutarch.
• Children be certeine parts of their pa∣rents.
• 1. Ioh. 3, 16.
• Augustine. Iosua. 7, 5.
• The lesse part suffe∣reth punish∣ment for the greater.
• A custome of tithing of soldiers.
• Ierom.
• Augustine.
• Euerie man hath in him his owne ori∣ginall sin.
• Why the scripture mentioneth the fourth generation.
• Chrysost.
• Gen. 9, 25.
• Exod. 34, 7. A sentence vnto mercie not vnto se∣ueritie.
• God vseth affliction as a medicine.
• Ezech. 1, 11. Dan, 1, 6. Iere. 37, 15,
• The afflic∣tions of the godlie can∣not proper∣lie be cal∣led punish∣ments.
• Dan, 9, 5.
• Esaie. 64, 6
• As tou∣ching eter∣nall salua∣tion, the children are not pu∣nished for their pa∣rents.
• Whie good children be borne of ill parents, and ill of good.
• verse. 16.
• verse. 23.
• 1. Par. 6, 23. 2. Par. 26, 4.
• Augustine.
• The ciuill lawes in case of trea∣son punish the children for the pa∣rents.