A14350:990
The Common Places
The common places of the most famous and renowned divine Doctor Peter Martyr divided into four principal parts: with a large addition of many theological and necessary discourses, some never extant before. Translated and partly gathered by Anthony Marten, one of the sewers of her Majesties most honourable chamber.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.
Imprinted at London : In Pater noster Rowe, by Henry Denham and Henry Middleton at the costs and charges of Henry Denham, Thomas Chard, William Broome, and Andrew Maunsell, 1583Imprinted at London : In Pater noster Rovve, by Henry Denham and Henry Middleton at the costs and charges of Henrie Denham, Thomas Chard, VVilliam Broome, and Andrew Maunsell, 1583
No title page in the transcription: set from the catalogue record.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
42 The School-men have thought, 1that it cannot possible be, that the sins of the next parents can pass into the children: and they seem to be induced so to say, for two causes specially. The first is, that the next parents do only communicate nature to their children, and such other things as of themselves do accompany nature: but that they do not communicate special properties, and things accidental, unless the same things perhaps appertain unto the body. For oftentimes the diseases that come by kind, as the leprosy, or the gout, do pass unto the children; but the qualities of the mind be not derived, neither do appertain unto procreation: for a Grammarian begetteth not a Grammarian, nor one Musician begets not an other; and so they say, that seeing sins appertain unto the mind, those cannot be derived from the parents. Another reason is; The first parents had original righteousness, the which was not only planted in the mind, but also in the body and members. And therefore in procreation they might infuse into their children, the want of this righteousness; seeing the same did stick in the body and the flesh. But the actual sins, which afterward followed, seeing they do appertain unto the mind, cannot be derived unto the children; 2yet Augustine in his Enchiridion ad Luarentium, and in the 46. chapter, saith; It is probable, that the sins, even of the next parents, are communicated with the children: for the proof whereof he compareth together the two places of the scripture before handled by us.
42 The Schoole-men haue thought, 1that it cannot possible be, that the sinnes of the next parents can passe into the children: and they séeme to be induced so to saie, for two causes speciallie. The first is, that the next parents doo onelie communicate nature to their children, and such other things as of themselues doo accompanie nature: but that they doo not communicate speciall properties, and things accidentall, vnlesse the same things perhappes apperteine vnto the bodie. For oftentimes the diseases that come by kind, as the leprosie, or the gowt, doo passe vnto the children; but the qualities of the mind be not deriued, neither doo apperteine vnto procreation: for a Grammarian begetteth not a Grammarian, nor one Musician begets not an other; and so they saie, that séeing sinnes apperteine vnto the mind, those cannot be deriued from the parents. Another reason is; The first parents had originall righteousnesse, the which was not onelie planted in the mind, but also in the bodie and members. And therefore in procreation they might infuse into their children, the want of this righteousnesse; séeing the same did sticke in the bodie and the flesh. But the actuall sinnes, which afterward followed, séeing they doo apperteine vnto the mind, cannot be deriued vnto the children;