Chapter 6: Neither Romans 5 nor a covenant in Adam proves immediate imputation
he imputation of the first sin is gathered not simply from the fact that all are sprung from Adam, but from this: that we are so taught by the Apostle in Romans 5, as we have heard, and that by that sin Adam shook off all the grace of that primary covenant which had been struck in him with all men, as has often been said. Not taught by the Apostle in Rom. 5 the immediate imputation of the first sin. That neither the learned man nor anyone else has thus far proved, as may be seen partly from what has been said and partly from what is to be said. He adds another reason, but I do not understand it. For I would have him explain to me what covenant struck in Adam with all men he understands. For if he judges it to have been on this condition, that if Adam sinned his first actual sin would be immediately imputed to all his posterity, that covenant ought not to have been brought forward to prove immediate imputation. For it is no less in question than that imputation itself; and concerning it one may rightly ask whence it is had. From inspection of nature? Or from divine revelation through Scripture? For if it is had from elsewhere, for that very reason it ought to be rejected.
Latin
GAR. 4. Imputatio primi peccati colligitur non ex eo simpliciter, quod omnes sunt ab Adamo oriundi, sed ex eo quod ita docemur ab Apostolo Roman. v. ut audivimus, & quod per peccatum illud excussit Adamus gratiam omnem foederis illius primarii, quod in ipso cum omnibus hominibus initum fuerat, ut saepius dictum. PLAC. Non docemur ab Apostolo Rom. 5. imputationem immediatam primi peccati. Id hactenus neque vir doctus, neque alius quisquam probavit, ut partim ex dictis, partim ex dicendis cernere est. Addit alteram rationem, sed eam non intelligo. Velim enim mihi exponi quale foedus in Adamo cum omnibus hominibus initum intelligat. Nam si ea fuisse conditione censet, ut, si peccaret Adamus, imputaretur ejus primum peccatum actuale omnibus ejus posteris immediate; id foedus adferendum non fuit ad probandam imputationem immediatam. Non enim minus in quaestione versatur quam illa ipsa imputatio: deque eo merito quaeri potest, undenam habeatur? Ex naturae inspectione? An ex divina per Scripturam revelatione? Aliunde enim si habetur, ob id ipsum rejici debet.