Cap. VII: Two modes of one sin's force — Calvin Rom. 5:12 against antecedent imputation

The response does not play, but truly satisfies the doubt. For in two ways it could be understood that there was such force in one man's one sin that it should sentence the whole multitude of men to death: in one way, if it is supposed — which Doctor Garissoles does in this place — that God immediately imputed that one sin of one man to the whole multitude of men, and for that imputed sin sentenced it to death. In the other, if it is understood that that sin propagated and multiplied itself by a certain natural contagion from one man into all others, and so, since all have sinned, they were sentenced to death. The Apostle, lest the reader thinking the former way should suspect anything unworthy of God, teaches the latter, affirming that all men were sentenced to death not because one alone sinned, but because all have sinned; not immediately on account of one man's one sin, but on account of each man's own implanted in him, propagated from that one — which propagation is sufficiently hinted by the words ἐφ᾽ ᾧ, pertaining no less to sin than to death. Hear, I ask, most kindly reader, Calvin, from whose doctrine those who accuse us of innovated doctrine must of necessity withdraw — Commentary on Romans 5:12. Observe what order he sets here. For he says that sin preceded: from it death followed. For there are those who contend that we are so lost by Adam's sin as if we perished by no fault of our own, only because he had as it were sinned for us. (Antecedent imputation could scarcely be described more clearly than as that which death of the soul — that is, hereditary corruption — and death of the body and eternal death are thought to follow, as punishments properly so called.) And yet Paul expressly affirms that sin has been propagated to all who undergo its punishment. And then he presses that more closely when a little later he assigns the reason why all Adam's posterity lies under the empire of death. Namely, he says, because we have all sinned. Further, that 'to sin' is to be corrupted and spoiled. For that natural depravity which we bring from the mother's womb, even if it does not so quickly put forth its fruits, is yet sin before the Lord, and deserves his vengeance. And this is the sin which they call Original. And a little later: We have therefore all sinned, because we are all imbued with natural corruption. And again: It follows therefore that depravity inborn and hereditary in us is marked. Nothing could be said more clearly and expressly. Placeus congratulates himself when he sees Calvin struck through his side, and himself attacked together with him, and mourns the lot of the deserted ancient doctrine, or rather of those deserting it. Let it be noted here again the new doctrine — and, as it seems to me, injurious to God — that Adam's sin becomes common to all because of imputation. What therefore is common to all is to be ascribed not to the force or contagion or natural propagation of that sin, but to God, to whom it pleased by imputing to make common to all what otherwise would not have been common. Whence then our perdition, if not from God, who made us sinners by making another's sin ours? And why did he impute that sin to us, and make it ours, and us sinners? No cause is brought, or can be brought, except that it so pleased him. Is your conscience not stirred, pious reader? Does it not shrink from such a doctrine? Does it not shudder? But let us go on.