Of Cherubim.

²²⁰ 30 As concerning the name, Aben-Ezra writeth, that some make the same a generall woord to all grauen and carued things, and to images: yet so neuerthelesse, as those, which be written of in the lawe, are said to haue had the shape of man. But in Ezechiel, the formes of them be described; namelie of a lion, of an oxe, & of an eagle; & not of a mans shape onlie. Yea further, ²²¹ in the same prophet, a king is called Cherub; bicause he aboundeth with great dignitie, glorie, and riches. Sometime that word is written at full; to wit, with the letter Vau: but sometime in the place thereof is put, ²²² Kibbutz. Howbeit, Salomon séemeth to haue followed Moses: for he also in his tabernacle had two molten Cherubims. Yea and the verie inward coorten, which was in stéed of the wall of the tabernacle, had Cherubims of néedle worke. Wherfore it is no maruell, if both Salomon made two grauen Cherubims, and also vpon the walles made manie set out finelie in séeled worke. I am not ignorant, that there were manie of the ancient Hebrue interpretours, which thought, that the word Cherubim was compounded in such sort, as the first letter Caph, is a note of similitude. Then the verbe Rab being added, which signifieth, To nourish, or To growe, whereof is made the noune Rabum and Rabi, which signifieth, Children and Yong men, bicause they growe and increase in stature. But this hath no likelihood of truth, that the etymologie of an Hebrue name should be fetcht from the Chaldaean toong. As touching the matter of them, it is euident enough, that those which were in the tabernacle of Moses, were of massie gold: for they stretched foorth their wings from on high, on both sides of the mercie seate, with their faces one toward an other. And the mercie seat was a table of the same length and breadth, that the arke of couenant was; ²²³ which consisted of masse and pure gold, and out of that table (as is said) two Cherubims did rise vp. The stuffe whereof Salomons Cherubims were made, was wood of the oliue, which vndoubtedlie is verie hard. Wherefore in caruing or grauing the same, artificers doo take great paines: but it indureth verie long.

31 In this place R. Dauid Kimhi demandeth, how it was lawfull for Salomon to cut downe oliue trées; bicause they bring foorth fruit? ²²⁴ And in Deuteronomie it is decréed, that those kind of trées should not be hewen downe, no not vpon the land of the enimies. By some it is answered, that he cut none downe, but such as were withered with age, and were become so barren, as they would beare fruit no longer. But there be some, which thinke, that he vsed not the best oliue, but the wild oliue trée, whereof there is no fruit had. And there be some, which write, that these trées were not felled within the countrie of Iudaea, but were sent thither by Hiram. Howbeit, it might more fitlie be said, that these things were doone otherwise than order was; and that by the instinct of God, some péece of the lawe was dispensed with; especiallie that which rather belonged vnto warre than vnto peace. Also there were some, which denied that this was properlie the wood of the oliue trée: for (as they saie) there be also other kinds of trées, which bring foorth a certeine oile; as the Cedar, the pine aple, and firre trée: the which, in somuch as they beare fatnes or gum, may be called trées of oile. They alledge a place out of the eight chap. of Nehemias, where it is written, that the feast of tabernacles was celebrated, wherein it was said to the people; ²²⁵ Bring ye the leaues of the oliue tree, and the leaues of the tree of oile. By which words these things are verie manifestlie distinguished one from an other. Further also, ²²⁶ the Schoolemaister of the lawe commanded not onlie to weare leaues of the oliue trée, but also of the Cedar trée: and the Gréeke translation hath, the Cypresse trée. And in the 41. chapter of Esaie, (although the place be somewhat darke, ²²⁷ ) the wood of Cypresse séemeth to be expressed vnder the name héereof. The height of the Cherubims was ten cubits; yet so, as they resembled yoong age in their face: which thing was sometime doone by cunning artificers, in the great images called Colossi. Howbeit, Iosephus described these images to be onelie of fiue cubits; and he testifieth, that the stuffe of them was pure and massie gold. But credit must be giuen vnto the holie scriptures.

²²⁸ 32 As touching the site & habit of the Cherubims, this may be said; namelie, that R. Solomo wrot, that with the soles of their féet, they stucke vnto the floore, & had their countenance turned toward the east; as though they beheld them which went in & out. The one of them, with his wing touched the wall on the southside; the other the wall on the north side, touching one an other with the midst of their wings. They were therefore distant one from an other ten cubits. The booke of Paralip. ²²⁹ affirmeth, that these images had the countenance of yong men. On the contrarie part Iosephus writeth, that none is able to saie what countenance they were of; but that their faces were bent toward the east, & to the holy place. ²³⁰ The booke of Paralipomenon doth testifie, when they were with stretched out wings, the whole widenesse of them consisted of ten cubits; and so they occupied the whole breadth of the sanctuarie, euen twentie cubits. Wherefore in them might be séene the iust measure of a mans bodie, according to the quantitie which they saie it conteins, séeing his higth is so much as is equall with him, his hands being stretched out. But thou wilt saie; If both the wings consisted of so manie cubits, what place shall we allow for the troonke of his bodie? Dauid Kimhi writeth, that their bodies were vnder the wings; bicause the tops of the wings were ioined to the chine of the back. So that their bodies appéered in the fore part without the wings, and where they appéered most, the arke of the couenant was set either vnder or betwéene these two Cherubims, the which was shadowed with their wings stretched out.

The length of the arke, as it is described in the 25. chapter of Exodus, ²³¹ was of two cubits, and a halfe: ²³² so much also was it in breadth, and the verie higth thereof was of one cubit and a halfe. There were bars of gold ioined therewith, which were put through rings of gold, and neither from thence were they remooued at anie time: the length of those bars was foure cubits. Aboue the arke in the propitiatorie, there were two other Cherubims made by Moses. And by this meanes it came to passe, that in the holiest place of Salomons temple, there were foure Cherubims; to wit, two of Salomons, and two lesser, made in the time of Moses. But the greater, which Salomon placed, did looke toward the sanctuarie, and toward the east part. But the Cherubims of Moses, stood of each side of the propitiatorie, and looked one vpon the other, as if they had vpholden the propitiatorie with their hands. In the tabernacle of Moses, the opening of the two wings was of ten cubits, and with their wings they touched the wall; but after another maner than those of Salomons did. For Moses Cherubims touched the east and the west part; & Salomons, the north and the south part. But Moses Cherubims being placed in the temple of Salomon, touched not the walles with their wings; bicause the place was larger than it was in the tabernacle. Howbeit, ²³³ in Esaie we read of an order of Cherubims, somewhat differing: for to euerie one of them was six wings; for with the vppermost, they couered their countenance, and with the lowermost their féet, and slieng with the middlemost, they cried; Holie, Holie, Holie.

33 We must not thinke that Salomon transgressed the lawe, by placing Cherubims in the innermost places of the temple, for he followed the example of Moses, who was commanded by God so to doo. Moreouer, when he shewed vnto Dauid all the forme and description of the holie building; there is no doubt, but he shewed him also the images of the Cherubims. Wherefore idolaters must not be led with the example hereof, to haue images in their churches. Last of all there remaineth, ²³⁴ that I declare so much as shall be thought sufficient, for the signification of these images. Certeinlie, they did represent the administring spirits, whereof there is mention made in the first chapter of the epistle to the Hebrues: of which Daniel reckoneth so great a number, as he writeth, that there be ten hundred thousand, (meaning an innumerable multitude:) for he put a certeine number for an infinite number. The ministeries of them be of diuerse sorts. Sometimes of seueritie: for when God had driuen Adam out of paradise, ²³⁵ he placed Cherubims before paradise, with a firie two edged sword, to driue awaie wretched men from thence. The Aegyptians were strooken by the ministerie of angels. So was the host of Senacherib. ²³⁶ Dauid also sawe an angel approch néere Ierusalem with a drawne sword. Also an angel withstood Balaam in his iournie. Neither is there anie doubt, but the fiue cities were destroied with fire by the ministerie of angels. But otherwhiles angels doo serue God in the defending of men. For an angell set himselfe betwéene the camps of the Aegyptians and Israelites, ²³⁷ in the same verie night, when the Israelites should passe through the red sea. ²³⁸ Lot also was preserued, ²³⁹ and Peter brought out of prison by the diligence of angels. And angels were present with Christ, when he was tempted by the diuell in the wildernesse. Moreouer, ²⁴⁰ they defend kingdoms and prouinces (as it is written in Daniel. ) And it is declared, that by the hands of them, the spirit of Lazarus was brought to the bosome of Abraham. And in the psalme it is soong; ^{241 242} He hath giuen his angels charge of thee, and they shall keepe thee in all thy waies. Also they were séene stand for the defense of Elizaeus against his enimies, ²⁴³ as the holie historie reporteth and testifieth. Furthermore, God vseth them for instructing of men, ²⁴⁴ as we read in Daniel and Zacharie. Marie was instructed by Gabriel, that she should bring foorth the fruit of saluation. So was Ioseph, ²⁴⁵ concerning the taking of his wife vnto him, from whom he was determined to depart: and so was he likewise as touching his flight into Aegypt, ²⁴⁶ and returning againe. What shall I saie more? They be messengers of God for to reueale his will. ²⁴⁷

34 Yea, and the ministers of the church be called angels, ²⁴⁸ and are represented by them: for they aduance the holie word of God amongst men. ²⁴⁹ Wherfore Ezechiel sawe an engin, wherein Cherubims were carried: whereby (as the wise and learned doo interpret) are ment the prophets, apostles, and ministers of the church, of whom God, that is, Iesus Christ our Sauior, is caried by his word into all parts of the world: and wheresoeuer they come, they celebrate the praises of God amongst men, euen as did the Seraphims of Esaie. ²⁵⁰ Manie things, besides these may be brought, whereby the allegorie betwéene ministers and angels might be amplified; but with these few we will content our selues. I returne therefore vnto the angels themselues, by whole ministerie also I affirme, that God gouerneth naturall things. For there is no doubt, but that the celestiall spheres, by their labour are turned about, and the maruellous things of nature are brought foorth. For which cause it is verie elegantlie written, ²⁵¹ that God himselfe is carried vpon the Cherubims. And the scriptures testifie these diuine spirits to be of such woorthinesse and excellencie, ²⁵² that it setteth them out vnto vs; not onelie with wings, but also full of eies; that is to saie, that they execute the office committed to them by God, both wiselie and spéedilie: which two things are most woorthilie commended in ministers and ambassadors. For then they rightlie execute their office, if they ioine celeritie with wisedome. And thus much shall suffice of Cherubims.

²⁵³ 35 But now let vs sée somewhat concerning this word Teraphim. Some will haue it, that they were instruments for marking out of times; ²⁵⁴ or else of regions, stations, and degrées of stars, whereby afterward, by the science of Astrologie, men might prognosticate of the euents to come. But this is not much allowed: for they were rather images, as in the historie of Dauid is manifestlie séene: when as Michol the daughter of Saule, ²⁵⁵ placed a Teraphim in the bed, and feined Dauid to be there laid, whom notwithstanding she had priuilie sent awaie. But it had béene no likelie waie for the deuising of a lie, vnles Teraphims had béene of humane shape. Wherefore it is said by others, that they be images, so made by the obseruation of the stars, as they be able to make answer, and giue out oracles, when they are consulted withall. Of which opinion, among others, is Aben-Ezra. But against this opinion, it séemeth that that may be obiected, which is pronounced in the psalme concerning idols; A mouth they haue, ²⁵⁶ and speake not. But if so be they answer; How shall this take place? In the verie same psalme the question is answered; They speake not in their throte: bicause in verie déed men do speake by a naturall power [of life] through an arterie procéeding from the lights. ²⁵⁷ But in these kind of images, not the life, but the diuell speaketh. Wherefore the Iewes, otherwise ouerwhelmed or drowned in these kind of superstitions, doo shew, that the witches did sacrifice some child, whom they knew to be a first borne, whose head being cut off, they imbalme with salt and spices, that it may remaine vncorrupt, vnder whose toong they put a plate of gold, whereon they set the name of an vncleane spirit, which they inuocate; & setting vp lights, they worship this mischéeuous head, and aske counsell of it, and from thence haue answers, the diuell moouing the toong thereof.

In Zacharie it is said, ²⁵⁸ that the Teraphims did speake lies. And maruell not that it is written in Osea, that the people séeme to be left without Ephod and Teraphim; as thought it perteined vnto God, that Teraphim should be worshipped, euen as the Ephod was. For this is not true: for Teraphim, in the holie scriptures, is alwaies taken in the woorse part. But there the meaning is, that the people of God should be scattered and afflicted, so as neither they might reteine the true worshipping of God, neither should they be at leisure to worship idols. Ephod in that place may be referred to good religion, and Teraphim vnto wicked: neither of which two, those that be in captiuitie and affliction will reteine. But I maruell, how some dare be so bold to saie, that Laban did not worship such kind of Teraphim or images; ²⁵⁹ when as he plainlie saith, that they were his gods. I am of the mind, that he worshipped togither both God and idols. For it is verie likelie, that he had recourse to the idolatrie of the inhabitants of Mesopotamia; and he reteined somewhat of those things, which perhaps his father Nachor taught, as touching the true God. Although that Nachor also was an idolater, as it is thought of the Iewes not vnlike to be true: ²⁶⁰ as was Balaam the soothsaier, which saith, that he was called by Balac out of the verie same countrie. But this onelie will I saie, as touching idolatrie, and the indeuour about images and idols, whereby things to come might be knowne; that these things began of a curiositie. ²⁶¹ For when men were so immoderatlie carefull to know things to come, they left nothing vnattempted for the compassing of the same. And then the diuell perceiueth himselfe most easilie to be admitted, when we haue such feruent desire of anie thing. Wherefore he both vseth his cunning, and also bestoweth his labour willinglie, that we may be deluded and drawne from our true and perfect saluation. But vnto Christ are we beholding, that these things are not now so commonlie receiued in the world, as they were before his comming. Although priuatelie they be not altogither taken awaie; yet is there no citie well ordered with lawes, but dooth either punish seuerelie, or else note with infamie, such mischéeuous arts and studies of inchantment. Let Plutarch and others saie what they list, as touching the cause why oracles ceased to be giuen; séeing we knowe, that this must be ascribed to our Lord Iesus Christ.

Of humane sacrifices.

²⁶² 36 It appéereth manifestlie out of the holie historie, that men were brought to that madnesse, that they indeuoured by humane sacrifices and offering vp of their children, to make God fauourable vnto them. And from whence this euill sprang, diuers men doo diuerslie imagine. For there be some, ²⁶³ which thinke, that that custome was brought in by a peruerse imitation of Abraham. For men hard, that God required such a sacrifice: and therfore concluded, that it is most acceptable to him: and they thought, that they should be happie, rich, and mightie, like vnto Abraham, if they had giuen such an oblation. Howbeit, it hath no resemblance of truth, that the Ethniks made such account of Abraham, being a priuate man; that they would so gréeuouslie punish themselues by his example. Againe, for the imitation of his fact, the preparation of the mind was sufficient; neither behooued it, to performe the thing it selfe. For God, which commanded that this should be doone, did forbid it to be doone. So then I cannot ascribe the inuention thereof to a more certeine author, than to sathan, which hath béene a murtherer from the beginning: neither deliteth he in anie thing more, than in slaughters and humane bloud. Wherfore it is notablie said in the psalme 106. ²⁶⁴ They haue offered vp their sonnes vnto diuels. But this would they not haue doone, vnlesse they had béene certified by their oracles, that they were delited with this kind of sacrifices. And not onelie in Palestine, or Syria, was that custome come in vre, but it came euen vnto forren nations also.

37 Plutarch, in his parallels, the 66. chapter, writeth, that the Lacedaemonians, what time as they were afflicted with a plague, receiued answer of Apollo, that the plague should cease, if they would slaie some virgine that should be chosen by lot, from among the chéefest nobilitie. And in the chapter following, he writeth, that the verie same happened vnto the Pheraei. Moreouer, it is often reported of all the poets, that Polyxena, the daughter of Priamus, was offered vp to the spirits of Achilles. And Iphigenia, or Iphianassa (for indéed she was called by both the names) being the daughter of Agamemnon, was sacrificed in Aulis: wherevpon Virgil pronounced. Sanguine placâstis ventos, & virgine caesa; that is, With bloud and with a virgine slaine, Ye haue appeas’d the winds [certaine.] ²⁶⁵ Yea and Tertullian, in his booke intituled Scorpiacus, against the Gnostikes, mentioned; that the Scythians sacrificed men to Diana, namelie in the region of Taurica; and that the Gaules did the same to their Mercurius; the Affricans also vnto Saturnus. And lest he should séeme to report things out of knowledge, and most ancient, he testifieth, that the same most cruell custome did publikelie indure vntill the proconfulship of Tiberius; ²⁶⁶ who tooke from among them so great a mischéefe: and the priests which executed these things, he hoong vpon the trées, which shadowed the temple of Saturne. Howbeit he addeth, that from that time were finished those most cruell sacrifices, although not publikelie, yet at the least wise priuatelie. Yea and (saith he) in the citie it selfe of the godlie Aeneads, the same thing was accustomed to be doone, so as humane bloud was sprinkled vnto one [which was called] Iupiter. Neither maketh it anie matter, that the same bloud was of the Bestiarij, (that is, of those kind of men, which for diuers kinds of great crimes were condemned vnto beasts) bicause, although they were hurtfull men, yet neuerthelesse they were men. This writeth he in his apollogie, affirming that this kind of oblation did fitlie agrée with Saturne, who, as he spared not his owne naturall sonnes, so was he delighted in the slaughter of strangers. This diuine power of Saturne (as the Hebrue interpretours affirme) was called among the Iewes Moloch; vnto whom the idolatrous parents did sacrifice their children. And it is not vnknowne, that the Romans, in old time, vsed euerie yeare to sacrifice two men, casting them downe from the bridge Miluius, into the riuer Tiber: which ordinance they did afterward mitigate, by throwing out of a basket into the riuer, not the men themselues, but the images of them. Liuie in his fourth decad, & fourth booke, maketh mention of a holie sacrifice of the spring time, wherein the people of Rome vowed vnto sacrifice, all the liuing creatures, which should be borne from the kalends of March, vnto the ides of Maie. And (as Festus hath taught) they therewithall vowed euen their children. And in Cyprus they sacrificed a man vnto Apollo. For Teucrus, who first did this, deliuered the rite by hand vnto the posteritie; and that ceremonie indured vnto the time of Adrian the emperor. And Philo, ²⁶⁷ who wrote the historie of the Phoenices, wrote, that they in their greatest dangers, accustomed to sacrifice their children. Which thing agréeth well with the narration of the holie historie. Moreouer, it is knowen vnto all men, that the Decij vowed their owne selues for the safetie of their owne armie; and that Curtius threw himselfe into a huge gap of the earth, that the citie might be deliuered from the plague, wherewith it was infected.

38 These men indéed are praised by the iudgment of the world and the flesh; whereas by the iudgement of God and the spirit, they are worthie to be dispraised. Wherevpon Christ most prudentlie admonished vs, that those things, which excell before men, are most vile in the sight of God. Therefore (as I haue said) this most cruell kind of sacrifice procéeded of the diuell. But let vs sée, by what reasons men haue béene allured therevnto. One (I thinke) was brought to passe by this meanes; Those things that be most pretious, and which doo please vs most of all, should be offered vnto God, especiallie, when we are afflicted with extreme dangers; But our children be farre more excellent than cattell, neither account we anie thing more déere vnto vs, than they; Therefore, when we liue in the greatest perils, they must be offered vp vnto God. ²⁶⁸ This is a false argument, [taken] from that which is absolute, to that which is in some respect: bicause we also doo confesse, that parents ought also to offer vp their children vnto God, by bringing vp of them godlie and religiouslie; but not in making a burnt sacrifice of them. Perhaps they are driuen by an other reason; namelie, bicause they had heard of their ancestors, that is, of the holie Patriarchs, that it would come to passe, that one daie God would be well pleased with an humane sacrifice. Which as they did peculiarlie vnderstand concerning Messias; so the wicked, being taught by the instruction of the diuell, vnderstood it of some particular men. Vndoubtedlie it was a maruellous blindnesse of their minds, that they abhorred not to sacrifice their children vnto diuels: and it was more than a true pretence of religion, which consisted not of the word of the Lord, but of a humane and diuelish inuention.

And certeinlie, the more feruent that men be in superstitions deuised by them selues, the further are they carried headlong into things more absurd. And if so be that a good intent were at anie time to be commended; here should it most of all haue taken place. For they, which did sacrifice their owne children, did not onlie séeme to mortifie humane affections; but vtterlie to despoile them. On this wise doo men, when they be carried awaie of their owne will. What else, I beséech you, was this, than to be cruell against their owne bloud? Wild beasts, which be altogither destitute of reason, would commit no such thing; who doo fight for their yoong ones, & offer them selues to die for the safetie of them. Hereby we vnderstand, what miserable gods the idolaters haue worshipped; whom they would not haue to be mercifull vnto them, except they had first doone them much harme. Vnder the colour of godlinesse, the earth was polluted with innocent bloud, that a more vnhappie destruction might come against it. And thus we sée that idolatrie exacteth more, and farre more gréeuous things of men, than true godlinesse, and the word of God can obteine. It gréeued not those men to kill their sons; but they that professe the Gospell, will not abide to chasten them, no not lightlie. The priests of Baal lanced their bodies so cruellie, as the bloud ran on euerie side out of their bodies: and they which would be called christians, withdraw not their bodies from hurtfull pleasures.

39 But and if we should demand, ²⁶⁹ whether God haue at anie time delighted in humane sacrifice, that will we not denie: for through the death of Christ, GOD was well pleased with mankind. And that which in manie places of the lawe is written as touching sacrifices; to wit, that God smelled those things as a sweet sauor: ²⁷⁰ that must be referred, not vnto the cattell which was sacrificed, but vnto the principall type that was shadowed by them, that is, vnto Christ, whose death neuerthelesse did not barelie and by it selfe please God, but so farre foorth as it procéeded of a true obedience, perfect mind, and singular charitie. And if thou demand, whence that obedience and charitie obteined their dignitie and excellencie? It shall be said, from the diuine person, in which the humane nature was sustained, while Christ, so farre foorth as he was man, should suffer the works of our saluation. Also the sacrifices of the holie martyrs, wherein they suffer themselues to be slaine for the name of God, is also most déere vnto God. Yet is not God cruell, as he that reioiseth in the bloud and death of men: for the deaths and slaughters of martyrs please not God of them selues, and in their owne nature; except in that, that they are offered for the testifieng of his truth. Againe, he hath not so respect vnto patient men, as they be méere men, and the children of Adam; but as they belong vnto the bodie of Christ, and are now become his members by regeneration, and (according to the forme of Paules speaking) are called the men of God. ²⁷¹

²⁷² 40 In verie déed God might, in his owne right, haue required humane sacrifices of men. For séeing he is the Creator of men, he may determine of them at his owne pleasure: which yet is the more lawfull for him, when as all the posteritie of Adam haue béene made subiect vnto death. That therefore, which euerie houre they owed to God, he might require of them, whensoeuer he had thought good. For trulie, no iustice was against it, but that he might vse their death, for the fulfilling of his decrées. And in requiring of this kind of oblations, he shuld haue doone no iniurie vnto them: for in stéed of the losse of this transitorie and fraile life, he would haue requited them with a blessed and eternall life; the which should haue béene counted for an aduantage, and that a most manifest aduantage. Wherefore those men, that were to be offered in a burnt sacrifice, might haue set their minds at quiet, by this sound consolation. But when it was lawfull for God thus to doo, hée would not: naie rather, he forbad that it should be doone. First, before the lawe was giuen, when as he staied Abraham from killing of Isaac. ²⁷³ Afterward in the verie lawe it selfe, in two or thrée places he chargeth, that men should not offer vp their sonnes, and sacrifice them as did the nations of the Chanaanites. And after the lawe was made, he oftentimes by the oracles of the prophets rebuked the Israelites, when they committed such things. And in the place of humane sacrifice, he appointed the slaughters of beasts; that is, of buls, of calues, of shéepe, of goats, and of birds: which neuerthelesse he remooued afterward, when Iesus Christ had béene sacrificed. ²⁷⁴ And why he for a time suffered those kind of sacrifices, Tertullian in his second booke against Marcion declareth. First, bicause he sawe the Hebrues incline to the ceremonies of the idolaters, where these beasts were vsed in sacrifices: wherefore he rather would, that those things should be doone vnto him, than vnto the vaine gods of the Gentils, yea rather vnto diuels.

Furthermore, with singular diligence and perfect precepts he distinguished the kinds of the sacrifices: also he prescribed in a maner infinite things, as touching the places, vessels, & rites, to the intent he might exercise those fathers verie busilie in his seruice, that they might be constreined to meditate daie and night in his lawe; and that with a true faith: otherwise their sacrifices should haue béene hated of him, as he spake by the prophet Esaie; ²⁷⁵ To what end is this multitude of sacrifices offered vnto me? Haue I required this at your hands, &c? Also, that maner of worshipping was a certeine schooling: for the fathers were taught, that the death, which they had procured vnto themselues by their sins, was through the bountifull goodnesse of God translated from themselues vnto the sacrifices. And Christ was euidentlie shewed, who tooke vpon himselfe all our sinnes and death; and therefore died, that we might be absolued. This was the schooling of the sacrifices of Moses. Howbeit, we must not saie, that we are altogither without humane sacrifices, which we may offer vp to God. For euerie man may and ought to sacrifice himselfe, as Paule taught in the twelfe chapter to the Romans, writing; ²⁷⁶ I beseech you, by the mercie of God, that ye giue vp your bodies a liuing sacrifice, holie, &c. And Dauid pronounced; ²⁷⁷ A sacrifice to God is a troubled spirit, a broken hart, &c. In like maner may we offer vp our children vnto God, if they be godlie and sincerelie instructed, to the honour of the true God: which may not be doone according to the inuentions of men, but according to the word of God. And this may now suffice as touching humane sacrifices.

41 But no lesse doubt is offered vnto vs; to wit, ²⁷⁸ that the horrible sacrifice of the king of Moab may séeme to haue béene verie profitable vnto him: for immediatelie the siege was dissolued, and the host [of the Israelites] so departing awaie, there is an occasion giuen of exercising a peruerse rite in time of aduersitie. What then? Shall we accuse God, which gaue such a successe? No, not in anie wise: for no man may or ought to put a lawe vpon him. Who shall prescribe vnto him, séeing he is the cause of all things? By that reason we will find fault with him, that the sorcerers of Pharao resisted Moses, ²⁷⁹ and did shew foorth manie signes and miracles against him. There also was an occasion giuen of refusing the word of God. We might also complaine of Antichrist, bicause with miracles and woonders (as it is written to the Thessalonians) he shall driue men to fall from the truth. ²⁸⁰ Also in these latter times, miracles and delusions are doone vnto images, reliks, and sepulchres of saints; whereby superstitions, and idolatrous worshippings are confirmed. But we are not for these causes to complaine iustlie of God, séeing he is verie iustice it selfe, and dooth all things iustlie. Those verelie, which for such occasions are drawne to euill; those I saie (as it is written vnto the Thessalonians) haue not receiued the loue of the truth, ²⁸¹ and therefore are giuen vp vnto errors, and seducements of Antichrist. Wherefore we are hereby admonished, while we take anie thing in hand, that the successes and euents should not be regarded; sith we might be easilie deceiued. For we should oftentimes sée, that godlie men are pressed with troubles; and contrariwise, the wicked doo flourish, and enioie at their pleasure, riches and earthlie felicitie. The will of God is onelie to be regarded, which he hath reuealed vnto vs in the holie scriptures; according to which we must examine what is to be followed, and what to be eschewed.

The establishing of the second commandement; whether the child shall beare the inqiuitie of his father.

²⁸² 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 vpon the children, vnto 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 vpon the children, vnto the third and fourth generation) is added. And it séemeth to be a maruell, how that could be rehearsed among 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 sinners, and would punish the children being innocents. And that he is so far from mercie, as he cannot forget sinne; but kéepeth anger in store, euen vnto the third and fourth generation. ²⁸³ 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.

²⁸⁴ 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 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. ²⁸⁵ 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 vpon the children; vnto the third and fourth generation. ²⁸⁶ Augustine séemeth somtime to haue allowed of this distinction: for in the questions vpon Iosua, the eight question; ²⁸⁷ 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. ²⁸⁸ And of them which be not regenerated, their sinnes are visited vpon the third and fourth generation, to wit, vpon all the posteritie. And he alludeth 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; ²⁸⁹ 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; ²⁹⁰ 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 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 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 vnto the sense of Ezechiel and Ieremie. Both those prophets wrot the selfe-same words; ²⁹¹ 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 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.

²⁹² 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. ²⁹³ For where as Cham had disclosed the shame of his father [Noah] yet was the curse transferred vnto Chenaan his sonne. ²⁹⁴ And when the Sodomites had gréeuouslie sinned, the children also togither with the fathers were burned. Againe, when Dauid had committed adulterie, ²⁹⁵ 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 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; 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 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, ²⁹⁶ that 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 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, ²⁹⁷ 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 vpon a woman, ²⁹⁸ to lust after hir, he hath alreadie committed fornication with hir in his hart. And; ²⁹⁹ He that is angrie with his brother, is worthie of iudgement. God dooth not so looke vpon dooings, but that he hath much more respect vnto the mind. ³⁰⁰ Moses 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 vs then passe ouer this interpretation, which also Ierom brought as none of his owne.

³⁰¹ 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, whether it be touching this life, ³⁰² or the life to come? But God dooth not alwaies bring these temporall euils, as paines and punishments; but oftentimes they haue 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, ³⁰³ 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, ³⁰⁴ could not complaine that they had not deserued it: although God, when they were slaine, did not respect this, to haue 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 vs, 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. ³⁰⁵ 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 affirmed, as touching other calamities: for if that a child be vexed with sicknesse, he deserued sicknesse: if he haue lost his monie, he hath lost but fraile and vnstable things; and those he had vpon 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; ³⁰⁶ 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 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 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 haue deserued punishments, yet GOD dooth turne them vnto good. ³⁰⁷ 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, ³⁰⁸ 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.

³⁰⁹ 48 Moreouer, it must be considered, that the children be as it were certeine parts of their parents, 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 disallowed: for if so be the children doo suffer punishment 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. Wherefore, 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 punishment 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, ³¹⁰ 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?

³¹¹ Augustine in his eight question vpon Iosua (which we haue oftentimes alledged;) It is méet (saith he) that the lesser part should suffer punishment for the greater: ³¹² 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; ³¹³ 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 haue 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 vpon the children, vnto the third & fourth generation of them, which hate me. These latter words, Ierom, ³¹⁴ vpon the 18. chapter of Ezechiel noted diligentlie, and Augustine also in the question vpon Iosua alreadie alledged; ³¹⁵ Of them (saith God) which hate me: as if he had said; I will not touch the innocents; but I will be auenged vpon the iniquitie 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 children, 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 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; ³¹⁶ sith euerie man hath in himselfe 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 infants doo not hate God, therefore it cannot perteine 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 able 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, ³¹⁷ we haue heard what Augustine hath answered. But in my iudgement, we might much more fitlie saie, that the parents may liue vnto 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, ³¹⁸ homilie 29. interpreting these words; Curssed be Chenaan, &c. But it was not Chenaan (saith he) that sinned, ³¹⁹ 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.

³²⁰ 50 Now remaineth to be declared, why this also; namelie, Visiting the iniquitie of the fathers vpon the children, was recited before Moses 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 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, ³²¹ as the vttermost punishment, 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 afflicted. ³²² 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 haue 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 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 saluation being neglected, it will bring euill also vnto vs. 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, ³²³ 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 redéeming of sinnes. Daniel being in captiuitie thus confessed his sins; ³²⁴ We haue sinned (saith he) and dealt vniustlie, &c. He saith not; They haue sinned; but, We. And Esaie saith; ³²⁵ All our righteousnes 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 punishments, 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 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 haue 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 vnto the parents, might not be renewed vpon 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 vnto Dauid, but fauoured his posteritie also for his sake: sith the kingdome did continue in his familie by the space of foure hundred yéeres.

³²⁶ 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 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 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, ³²⁷ 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 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 punish the sinne of the fathers vpon the children: but vnto men this is not lawfull. For in Deuteronomie, the 24. chapter, it is plainelie said; Let not the fathers be punished for the children, ³²⁸ 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 ordinarie course of the lawe, and not his children togither with him. But God hath this lawe peculiar vnto himselfe, who would haue it to be otherwise. Howbeit, he sometime also obserueth this order: for in the 16. of Numerie, ³²⁹ 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. ³³⁰ 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 vnto the lawe of God. ³³¹ 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, ³³² 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 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 haue 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 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.

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← 22. The fourth Chapter. Of Idolatrie · Contents · 24. The sixt Chapter. The third Precept; of →

Footnotes

1. In 1. Kings 7. at the end ↩

2. Looke In Rom. 1, 23, after the words Who is blessed, &c. & In 1. Cor. 8, 4. ↩

3. The definition of an image. ↩

4. The matter of images. ↩

5. Tertullian. ↩

6. The forme. ↩

7. The end. ↩

8. Dan. 2. 1. ↩

9. The efficient cause of images. ↩

10. 1. King. 7, 13
    ↩

11. verse. 34. ↩

12. The images in old time. ↩

13. In Iud. 8, 24. The antiquitie and originall of images. ↩

14. Gen. 4, 26. ↩

15. Iude. ver. 14 ↩

16. Gen. 31, 19. and 35, 4. ↩

17. The idols of Laban. ↩

18. The idolatrie of the Gnostikes. ↩

19. Eusebius. ↩

20. Images of the apostles. ↩

21. Damascene ↩

22. A feigned deuise touching Luke ↩

23. Luke was a physician not a painter. Col. 4, 14. ↩

24. A partition of images. ↩

25. Images which represented God. ↩

26. Psal. 19, 1. ↩

27. verse. 27. ↩

28. Esai. 42. 8. ↩

29. Arnobius. ↩

30. Gen. 28, 18. Exod. 40, 9. ↩

31. Craftinesse and false miracles about images. ↩

32. Whether it be lawfull to represent God in images. ↩

33. The first cause. Deut. 4, 12. ↩

34. verse. 18. ↩

35. verse. 10. ↩

36. Psal. 115, 4. ↩

37. verse. 15. ↩

38. verse, 13. ↩

39. The second cause. ↩

40. Iohn. 4, 24. ↩

41. Iohn. 1, 18. ↩

42. Psal. 139, 8. ↩

43. The third cause. ↩

44. The fourth cause. ↩

45. The fift cause. ↩

46. The sixt cause. ↩

47. Exod. 32, 1. ↩

48. Looke In 1. Kings. 12. verse. 28. 1. Kin. 12, 28 ↩

49. verse. 21. ↩

50. The seuenth cause verse. 29. ↩

51. The eight cause. ↩

52. The ninth cause. ↩

53. The tenth cause. ↩

54. Deut. 7, 26. Ierem. 10, 8 Habac. 2, 18. ↩

55. Augustine. The 11. cause. ↩

56. The 12. cause. ↩

57. The 13. cause. ↩

58. The 14. cause. ↩

59. An image of the trinitie. ↩

60. The 7. Synod of Nice. ↩

61. The obiections of them which would haue images of God. ↩

62. Ose. 12, 10. ↩

63. verse. 9. ↩

64. Ezech. 1, 26 Esaie. 6, 1. Exo. 24, 10. and 33, 23. ↩

65. The first answer to those obiections. ↩

66. Deut. 32, 35 Gen 22, 1. Exod. 11, 2. ↩

67. Exo. 25, 17. ↩

68. Damascens iudgement touching images. ↩

69. Cardinall Caietane held with images. ↩

70. An answer to the arguments of Caietane. ↩

71. An argument of Thomas Aquinas. ↩

72. An answer thereto. ↩

73. Deut. 4, 12. ↩

74. Of the image of Christ. ↩

75. A decree of the seuenth Synod touching the image of Christ. ↩

76. That men may be pictured. ↩

77. The image of the crosse of Christ. ↩

78. Exod. 31, 2, and 6. ↩

79. 1. Kin. 10, 19
    ↩

80. The opinion of the Turke touching images. ↩

81. Images of vertues. ↩

82. A superstitious vse of images. ↩

83. Against shamefull picturings. ↩

84. 1. Co. 15, 33
    ↩

85. Tertullian in his apologetico. ↩

86. What a holie worshipping is. ↩

87. Looke In Rom. 1. vpon these words, Whom I serue. ↩

88. A distinction of diuine worship. ↩

89. Deut. 6, 13. ↩

90. Matth. 4, 10 ↩

91. A difference betweene ⟨…⟩ & ⟨…⟩. ↩

92. Luk. 16, 13. ↩

93. Rom. 1, 1. Phil. 1, 1. ↩

94. Acts. 20, 19. ↩

95. Col. 3, 24. ↩

96. verse, 33. ↩

97. One maner of honour is giuen vnto men, and another vnto God. ↩

98. Rom. 12. 10 ↩

99. Luke. 16, 1. ↩

100. The arguments of idolaters. ↩

101. An answer. ↩

102. The 2. reason. ↩

103. An answer. ↩

104. The 3. reason. ↩

105. An answer. ↩

106. A song concerning the holie crosse. ↩

107. Gregorie the patrone of superstitions. ↩

108. Durandus. ↩

109. An answer. ↩

110. An answer. ↩

111. A place of Deuteronomie expounded. Deut. 6, 13. Matt. 4, 10. ↩

112. Deut. 5, 9. ↩

113. A place of Gregorie touching the worshipping of images. ↩

114. Why idolaters do not worship liuing men. ↩

115. Images at Rome most artificiall. ↩

116. A place in Iohn touching idols. verse. 12. ↩

117. Augustine. ↩

118. Psal. 117, 4. ↩

119. What maner of images the Papists haue. verse. 10. ↩

120. verse. 3. ↩

121. The difference between Idolum and Simulachrum. ↩

122. 1. Ioh. 5, 21
     ↩

123. Fro~ whence the worshipping of idols came into the church of Christ. ↩

124. The image of Tutela worshipped at Rome, in the time of Ierom. ↩

125. 1. Co. 11, 23
     ↩

126. Iohn. 4, 23. ↩

127. 2. Co. 5, 16.
     ↩

128. Rom. 1, 23. ↩

129. 1. kin. 12, 28
     ↩

130. Matt. 13, 25. ↩

131. 1. Cor. 12, 2.
     ↩

132. Iohn. 15, 7. ↩

133. If Peter would not be worshipped himselfe, much lesse his image. ↩

134. Apo. 19, 10. and 22, 9. ↩

135. An obiection. ↩

136. An answer. ↩

137. A comparison between men and angels. ↩

138. Dan. 7, 9. and. 13. ↩

139. The mariage of manie wiues lawfull. ↩

140. 1. Cor. 6, 15
     ↩

141. A shift of the aduersaries, for the worshiping of angels. ↩

142. verse. 1. A good exposition of a place in Iohn against the inuocation of saints. ↩

143. Gala. 5, 20. ↩

144. 2. Kin. 17, 4
     ↩

145. A similitude. ↩

146. An obiection. ↩

147. An answer. ↩

148. Another obiection. ↩

149. Col. 2, 23. ↩

150. Matt. 25, 40. ↩

151. Ibidem. 35. ↩

152. Why christians oght to flie the worshipping of images. ↩

153. Apoc. 5, 8. ↩

154. Psal. 141, 2. ↩

155. Another obiection. ↩

156. Idolatrie hath beene spoken against in all ages. ↩

157. Miracles are obiected for the defense of idolatrie. An answer. ↩

158. 2. Thes. 2, 9.
     ↩
159. 2. Kin. 18, 4.
     ↩

160. They obiect for their idols the tradition of the church. An answer. ↩

161. 2. Thes. 2, 12
     ↩

162. Note. ↩

163. 1. Tim. 4, 5.
     ↩

164. Fained and falso miracles. ↩

165. Before in art. 14. ↩

166. Exod. 12, 22 ↩

167. A wonderfull historie of a Iew that came by night into the temple of the idols. ↩

168. The signe of the crosse appeered vnto Constantine. ↩

169. The speare which pearsed Christs side. ↩

170. An other obiection. ↩

171. The epistle of Symmachus, of restoring images, confuted by Ambrose. ↩

172. Rom. 1, 25. ↩

173. 1. Co. 10, 19
     ↩

174. An other obiection more foolish. ↩

175. An answer. ↩

176. Whether images ought to be put in temples. Note. ↩

177. Epiphanius. ↩

178. The latter synod of Ephesus. ↩

179. Emperours which were Monothelites. ↩

180. A shift of Peresius. ↩

181. What they be that destroied images. 1. King. 18, 4 ↩

182. Exod. 32, 20 ↩

183. Who first painted churches. ↩

184. 1. Co. 11, 22
     ↩

185. Prudentius ↩

186. Nilus a bishop. ↩

187. Augustins temple had no images. ↩

188. A place in an oration of Basil expounded. ↩

189. 2. Cor. 6, 16.
     ↩

190. Lib. Instit. 2 cap. 2. ↩

191. Other arguments to proue that the Christians had no images. ↩

192. Paulus Ricius a learned Hebrue. ↩

193. Erasmus opinion, touching images. ↩

194. 1. Cor. ⟨…⟩ .10.
     ↩
195. 1. Co. 10, 19
     ↩

196. Ibidem. 25. ↩

197. Gal. 2, 13. ↩

198. Images must as well be broken in peeces, as remooued out of the temples. ↩

199. Whose part it is to destroie images. ↩

200. verse. 5. A place of Deuteronomie, verie well expounded. ↩

201. Whether idols helpe the faith of the ignorant. Rom. 10, 17 ↩

202. Gal. 3, 1. How Christ was painted by the apostles. ↩

203. Thrise dipping in baptisme. ↩

204. Peresius reason. ↩

205. Why the fathers suffered not images. ↩

206. Exod. 25, 18 ↩

207. 1. King. 6, 23
     ↩

208. Exod. 25, 31 ↩

209. 1. King. 7, 29
     ↩
210. 1. Kng. 7, 25
     ↩

211. Whether an image of Christ may be set vp for shewing that he had a true bodie. ↩

212. Images of Alexander Seuerus. ↩

213. An image of brasse set vp in Caesaria. ↩

214. Signes of Christ crucified. ↩

215. A feined deuise that images doo teach. ↩

216. How the memorie of things done to renewed by images. ↩

217. verse. 14. ↩

218. In the whole chapters. ↩

219. Note. ↩

220. In .1. king. 6 Of the name and forme of Cherubim. Ezech. 1, 5. ↩

221. Ezech. 18, 14, and .16. ↩

222. Exo. 25, 18. 1. King. 6, 23 ↩

223. What was the propitiatorie or mercie seat. 1. King. 6, 13 ↩

224. Deut. 20, 19 By what right Salomon cut downe oliue trees. ↩

225. verse. 15. ↩

226. Leuit. 23, 40 ↩

227. verse. 19. ↩

228. The site and habit of the Cherubims. ↩

229. 1. Par. 3, 10.
     ↩

230. verse. 13. ↩

231. verse. 10. ↩

232. The measure of the arke. ↩

233. Esaie. 6, 2. ↩

234. What the Cherubims did signifie and represent. verse. 14. Dan. 7, 10. ↩

235. Gen. 3, 24. ↩

236. Psal. 78, 49. 2. Kin. 19, 35 2 Sam. 24, 16 and 17. Num. 22, 24 Gen. 19. ↩

237. Exo. 14, 19. ↩

238. Gen. 19, 16. ↩

239. Acts. 12, ⟨…⟩ Matth. 4, 1. ↩

240. Dan. 12, 1. ↩

241. Luk. 16, 18. ↩

242. Psal. 19, 11. ↩

243. 2. King 6, 17
     ↩

244. Dan. 10, 5. Zach. 1, 14. Matth. 1, 20. ↩

245. Matth. 2, 13 ↩

246. Luk. 1, 26. ↩

247. Heb. 1, 14. ↩

248. Apoc. 2, 1. ↩

249. Ezec. 10, 1. ↩

250. Esaie. 6, 3. ↩

251. Psal. 18. 12. ↩

252. Ezec. 1, 18. ↩

253. In Gen. 13, verse. 19. ↩

254. What is ment by Teraphim. ↩

255. 1. Sa. 19, 13.
     ↩

256. Psal. 115, 7. ↩

257. The diuell speaketh in idols. ↩

258. Zacha. 10, 2 Teraphim in the scriptures taken in ill part. Ose. 5, 14. ↩

259. Gen. 31, 30. ↩

260. Num. 23, 4. ↩

261. Curiositie of knowing things to come, was the cause of idolatrie. ↩

262. In 2. Kin. 3. ↩

263. How humane sacrifices sprang vp. ↩

264. verse. 37. ↩

265. Tertullian. ↩

266. The abrogating of humane sacrifices. ↩

267. Phoenices people in Syria. ↩

268. A parologisme. ↩

269. Gen. 8, 21. Exod. 29. Leuit. 1. & 2. & 3. Num. 15. & 28. & euerie where. ↩

270. Leuit. 26. Num. 28. Ezec. 20, 41 ↩

271. 2. Tim. 3, 17
     ↩

272. That God in his owne right might require humane sacrifices. ↩

273. Gen. 22, 12. Leui. 18, 21. Deu. 12, 31. Deut. 32, 17 Psal. 6, 37. Iere. 32, 35. ↩

274. Why God required the sacrifices of beasts. ↩

275. Esaie. 1, 11. ↩

276. Rom. 12, 1. ↩

277. Psal. 51, 19. ↩

278. 2. King. 3, 26
     ↩

279. Exod. 7, 8. ↩

280. 2. The. 2, 19
     ↩
281. 2. The. 2, 10
     ↩

282. 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. ↩

283. Ezech. 18, verse. 2. ↩

284. A distinction of punishments. ↩

285. Ierem. 31, verse. 29. ↩

286. Augustine. ↩

287. Iosua. 7, 24. ↩

288. Men distinguished into regennerate and not regennerate. ↩

289. The number of seuen betokeneth a complete number. ↩

290. Amos. 1, 3. ↩

291. Ezechiel and Ieremie being in sundrie places wrote both one thing. ↩

292. Ierom. ↩

293. Gen. 9, 25. ↩

294. Gen. 19, 1. ↩

295. 2. Sa. 12, 15.
     ↩
296. 1. Tim. 2, 15
     ↩

297. Allegories haue no certeintie. ↩

298. Matt. 5, 28. ↩

299. Ibidem. 22. ↩

300. Numb. 20. 9 ↩

301. Men deserue euen the temporall punishme~ts which they suffer. ↩

302. God dooth not alwaies bring temporall euils as punishments. ↩

303. Iohn. 9, 3. ↩

304. What respect God hath in the martyrdom of saints. ↩

305. The sorrowes of children are the sorrowes of the parents. ↩

306. In the regenerate God conuerteth punishments into medicines. ↩

307. By what meanes discipline is preserued in the world. ↩

308. Plutarch. ↩

309. Children be certeine parts of their parents. ↩

310. 1. Ioh. 3, 16.
     ↩

311. Augustine. Iosua. 7, 5. ↩

312. The lesse part suffereth punishment for the greater. ↩

313. A custome of tithing of soldiers. ↩

314. Ierom. ↩

315. Augustine. ↩

316. Euerie man hath in him his owne originall sin. ↩

317. Why the scripture mentioneth the fourth generation. ↩

318. Chrysost. ↩

319. Gen. 9, 25. ↩

320. Exod. 34, 7. A sentence vnto mercie not vnto seueritie. ↩

321. God vseth affliction as a medicine. ↩

322. Ezech. 1, 11. Dan, 1, 6. Iere. 37, 15, ↩

323. The afflictions of the godlie cannot properlie be called punishments. ↩

324. Dan, 9, 5. ↩

325. Esaie. 64, 6 ↩

326. As touching eternall saluation, the children are not punished for their parents. ↩

327. Whie good children be borne of ill parents, and ill of good. ↩

328. verse. 16. ↩

329. verse. 23. ↩

330. 1. Par. 6, 23. 2. Par. 26, 4.
     ↩

331. Augustine. ↩

332. The ciuill lawes in case of treason punish the children for the parents. ↩