Man. Post. Cap. VII: GAR — all polluted; PLAC — first discrimen for mediate
it could first be answered that the cause Abraham debates is far from the Question of Adam's imputed disobedience. For Abraham speaks of people who were not all in the same state, but some were just, others enslaved to injustice: and whose ratio was such that not only could the just be drawn into partnership of the same penalties for the impious with whom they were mixed, but also the impious could share the same benefit and preservation for the just; So Abraham pleaded with God on behalf of both—that the innocent not suffer for the wicked's sins, and that the impious be pardoned for the just. Yet our business stands far otherwise. For first among those to whom Adam's sin is imputed, in this respect there is no distinction of justice or injustice; for not Adam alone is unjust and posterity just and innocent, but all are polluted by corruption of the seed's nature, as was explained in cap. 2. Next there are neither fifty nor twenty nor ten nor even one in this order of those carnally generated for whose justice God would or ought to spare the rest. So from Abraham's words no legitimate consequence against imputation of Adam's sin can be drawn. Se two discriminations the former is indeed apt if mediate imputation is in view, which presupposes and follows corruption that remains or injustice.
Latin
GAR. Hic primum responderi posset, qua ab Abrahamo causa disceptatur, eam a Quaestione imputatae Adami inobedientiae longe abesse. Abrahamus enim de iis loquitur, qui non omnes eadem conditione agebant, sed alii justi erant, alii injustitiae mancipati: & quorum ea erat ratio, ut non modo justi propter impios, quibus commixti erant, in earundem poenarum consortium trahi possent, sed etiam impii propter justos eiusdem beneficii & conservationis esse participes; Unde Abrahamus utrumque a Deo precibus contendit, tum ut ne justi propter impiorum scelera pereant, tum ut impiis propter justos ignoscatur. Atqui longe aliter res habet in nostro negotio. Nam primo inter eos quibus Adae peccatum imputatur, hoc quidem respectu, nulla est justitiae injustitiaeve distinctio; neque enim solus Adamus injustus est, posteri vero justi & innocentes, sed omnes naturae seminis corruptione polluti, sicut explicatum est cap. 2. Deinde nec quinquaginta, nec viginti, nec decem, ac ne unus quidem est in hoc ordine carnaliter generatorum, propter cuius justitiam Deus caeteris parcere aut velit, aut debeat. Itaque ex Abrahami verbis duci non potest legitima adversus imputationem peccati Adae consequentia. PLAC. Horum duorum discriminum prius quidem appositum est, si de imputatione mediata agitur, quae supponit & consequitur inhaerentem corruptionem seu injustitiam.