On the Imputation of Adam's First Sin · §141

Cap. XII: Death and actual fault; Theodoret and Augustine against Daubuz

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Thoroughly soaked in unbelief, malice, and the rest — and therefore needing the grace of justification and regeneration? If you grant that, how do you deny that we have sinned, that we are sinners in ourselves? If you deny it, one must meet you with the same weapons once used against Pelagius, and in the last age against Pighius. His further claim — that that death at least mediately presupposes an actual fault — is ambiguous. If 'actual' is set against 'habitual,' what follows except that Adam's actual fault is mediately imputed to us? We gladly grant that. If 'actual' is set against 'potential,' even original sin can be called an actual fault: it is in us in act, not in potency, and its guilt in that sense is no less actual than the guilt of an actual sin. So to Daubuz affirming without proving I oppose Theodoret: Death has spread to all inasmuch as all have sinned — not for the first parent's sin, but each has drawn the sentence of death for his own. I also oppose Augustine: For this one vice alone, as I wrote in the book you resist, human nature is condemned, and for that for which it is condemned it is subjected to the damnable devil, for the devil himself is an unclean spirit. To paint so weak an argument he meets a reply of Placeus. Those who take the other side, he says, add something and by deceiving are deceived — and gain nothing. There is no reason, they say, to speak of sinning in Adam otherwise than of being or dying in him. O insoluble knot (ἀδιάλυτον)!

Latin

incredulitate, malitia, &c. penitus imbuti, ac propterea iustificationis & regenerationis gratia egentes? Si fateris, quomodo negas nos peccasse, nos esse peccatores in nobis ipsis? Si negas, iisdem tecum argumentis agere necesse erit, quibus olim adversus Pelagium, & superiore saeculo adversus Pighium disputatum est. Quod tamen subiungit, Illam mortem culpam actualem mediate saltem praesupponere, ambiguum est. Si culpam actualem habituali opponit, quid inde sequi potest, nisi culpam actualem Adami mediate nobis imputari? id quod damus libenter. Sin culpam actualem opponit potentiali, etiam peccatum originale culpa actualis dici potest: est enim in nobis non potestate sed actu, eiusque reatus eo sensu non minus actualis dici potest quam reatus peccati actualis. Affirmanti igitur D. Daubuz, nec probanti oppono Theodoretum, Ad omnes homines mors pervasit, quatenus omnes peccaverunt: Non enim propter primi parentis peccatum: sed propter suum unusquisque mortis decretum contraxit. Oppono etiam Augustinum, Propter hoc ergo solum vitium, sicut in eo libro cui resistis, a me scriptum est, humana natura damnatur, & propter quod damnatur, damnabili diabolo subiugatur, quia & ipse diabolus spiritus immundus est. Ut tam debili argumento colorem aliquem conciliet obviam it cuidam responsioni Placei. In eo, inquit, quod addunt illi, quibus ab adversis partibus hic stare placuit, & fallendo falluntur, ne hilum quidem proficiunt. Non est, inquiunt, cur in Adamo, aliter peccasse, quam fuisse aut mori dicamur. O nodum ἀδιάλυτον!

About this text

Josue de la Place (Placeus) — Capita I–XIV partial of De imputatione primi peccati Adami from the 1661 Saumur Latin, through Man. Post. Caput X (GAR.1–3 Rom. 5.13 tip) / before PLAC on reatus-only. Honest partial; Cap. X Rom. 5:14+ / ~494 pp Disputatio remain.

English follows the locked 1661 Saumur Latin of Capita I–XIV partial through Man. Post. Caput IX (eph-ho / eph-ho pantes) before eph-ho / eph-ho pantes, reconstructed from IA PDF page images with Vision OCR and pdftotext as check. No modern English was copied. Cap. IX deepen+ remain.

Catalogue & scope

IA deimputationepri00lapl. Densify: Capita I–XII + Caput XIV + Man. Post. Cap. II–VI through Cap. X Rom. 5:14 tip. Not whole Disputatio; Cap. X Rom. 5:14+ / ~494 pp Disputatio remain.

Witnesses

This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Latin on each section (or the Latin source witness link) for the source text. This is not a complete critical edition.