Via Patrum

On the Imputation of Adam's First Sin · §37

Cap. VII: Duplex righteousness yes; duplex sin does not follow

And yet, he says, the righteousness introduced through Christ is twofold, imputed and inhering. I acknowledge it: for that heals guilt, this heals viciousness; that is righteousness in a forensic sense, this in a moral. I also approve what he adds, that the imputed here properly comes to be understood, since justification is being treated. For the inhering does not justify; and so it is not of this place. Therefore likewise, he says, the sin introduced through Adam is twofold, imputed and inhering in us. It does not follow: for the inhering is opposed to both righteousnesses — to the inhering by its own inherence and viciousness, to the imputed by its own guilt which it pours forth. For inhering sin is at once inhering and imputed: for it both inheres in us, and by desert, unless it be remitted, is imputed to us. Disparate is the ratio of the inhering righteousness derived into us from Christ: for this only inheres; it is not imputed to justification. And so another imputed righteousness is needed, that is, remission of sins, which takes away the guilt of inhering sin, which unless it be taken away, inhering righteousness is not introduced into the place of corruption. Therefore it is not the case that, just as inhering righteousness was not of this place in which justification is treated, so neither is inhering sin or corruption of this place. For it does not follow that if that does not justify, this does not condemn. For that indeed does not justify, but this truly condemns, and makes us guilty in the divine forum, and for that reason is opposed to imputed righteousness. You already see, I think, candid reader, that at least with respect to justification and condemnation the ratio of the inhering righteousness from Christ and of the corruption that remains introduced from Adam is very diverse. That does not merit life; this merits death.

Latin

Atqui, inquit, iustitia per Christum introducta duplex est, imputata et inhaerens. Agnosco: nam illa reatui, haec vitiositati medetur; illa sensu forensi, haec morali iustitia est. Probo etiam quod addit, imputatam hic proprie intelligendam venire, cum de iustificatione agatur. Nimirum inhaerens non iustificat. itaque non est huius loci. Ergo similiter, inquit, peccatum per Adamum introductum est duplex, imputatum et inhaerens in nobis. Non sequitur: nam inhaerens utrique iustitiae opponitur, inhaerenti per suam inhaerentiam et vitiositatem, imputatae per suum, quem fundit, reatum. Peccatum enim inhaerens simul est inhaerens et imputatum: nam et inhaeret nobis, et merito, nisi remittatur, nobis imputatur. Dispar est iustitiae inhaerentis in nos a Christo derivatae ratio: haec enim inhaeret tantum, non autem ad iustificationem imputatur. Itaque alia opus est iustitia imputata, hoc est, remissione peccatorum, quae peccati inhaerentis reatum tollat, qui nisi tollatur, iustitia inhaerens in corruptionis locum non introducitur. Non igitur sicut iustitia inhaerens non fuit huius loci, in quo de iustificatione agitur, sic non est huius loci peccatum seu corruptio inhaerens. Non enim si illa non iustificat, consequitur hanc non condemnare. Nam illa quidem non iustificat, sed haec revera condemnat, facitque in foro divino reos, et iustitiae imputatae ea de causa opponitur. Vides iam, opinor, candide lector, saltem respectu iustificationis et condemnationis, valde diversam esse iustitiae inhaerentis a Christo, et corruptionis inhaerentis ab Adamo introductae rationem. Illa non meretur vitam, haec meretur mortem.

About this text

New English, free to read. Open any section below.

English follows the locked 1661 Saumur Latin of Capita I–XIV partial through Man. Post. No modern English was copied. Cap. IX deepen+ remain.

Catalogue & scope

IA deimputationepri00lapl.: Capita I–XII + Caput XIV + Man. Post. Cap. II–VI through Cap. X Rom. 5:14. 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.