On the Imputation of Adam's First Sin · §700 · Josué de la Place (Placeus)

Chapter 10 — Christ’s cross-merit comes by free imputation, not by the Deuteronomy hanging-law

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For there was no law which ordered that Christ be driven to the cross; nor is the imputation to us of the obedience rendered by Christ on that cursed cross according to that law, or according to law, but from mere grace, according to the promises of the Gospel.

Latin

Nulla enim lex fuit quae iuberet Christum in crucem agi, nec sic nobis imputatio obedientiae a Christo in maledicta illa cruce praestitae est secundum illam legem, aut secundum legem, sed ex mera gratia, secundum promissiones Evangelii.

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Josué de la Place (Placeus) on the imputation of Adam's first sin: chapters 1 to 12 and 14, and the later disputation up to its chapter on Romans 5:14, from the Latin. The rest is not yet translated.

Josué de la Place (c. 1596–1655), known in Latin as Placeus, was pastor at Nantes and from 1633 professor of theology at the Academy of Saumur, the school of Cameron and Amyraut.

On the Imputation of Adam's First Sin argues the distinctive Saumur thesis: Adam's sin reaches his posterity only mediately, through the inherited corruption — never by immediate reckoning of a sin they did not commit. Fellow Reformed theologians rejected the view, but the book remains its classic statement.

Part only: Chapters 1–12 and 14, and the disputation up to Romans 5:14

Datec. 1645–1655 AD (written after the 1645 Synod of Charenton, and read in draft by Drelincourt by 10 December 1653; printed posthumously at Saumur, 1661; Reformed / Amyraldian circle)

The English is made from the 1661 Saumur Latin of chapters 1 to 12 and 14 and part of the later disputation. No earlier English was copied.

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Translated from Latin (Saumur 1661) (Latin)
Also checked Text extract of Caput Primum (Latin)
Also checked machine-read text of the 1661 volume (Latin)

We have not yet re-checked this work against its source. We made this study translation with AI help. No scholar has yet certified it as faithful and complete. Open Latin on any section, or the Latin source link, to see the source text. It is not a critical edition.

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