The theological perspective that posits that Adam would have been confirmed in righteousness and translated into a state in which he could no longer sin had he passed an alleged probation period is not deducible from Scripture. After all, if it were, then I would think that someone in the history of the church would have proved it by now. What is most insidious is not that theologians speculate but that they raise their speculations to the level of revelation. After vain speculations become canonized, then it’s only a matter of time that those who are constrained by sola scriptura will be chastised for not affirming in their dogmatic assertions that which goes beyond the boundaries of sound exegesis. "Good and necessary inference" has taken on new meaning I'm afraid.
As John Frame so aptly noted:
"For thirty years or so there has been a movement in American evangelicalism to
recover the past, to remedy the “rootlessness” that many have felt in
evangelical churches. In the 1950s and ‘60s, the intellectual leaders of
evangelicalism were for the most part biblical scholars, apologists, and
systematic theologians. But at the end of the twentieth century, church
historians, and theologians who do their work in dialogue with ancient and
recent history, have become more prominent. Reformed theology has participated
in this development, so that many of its most prominent figures, such as [I’ve
deleted the names] do theology in a historical mode. The history-oriented
theologians tend to be uncritical of traditions and critical of the contemporary
church. But their arguments are often based on their preferences rather than
biblical principle and therefore fail to persuade. The Reformed community, in my
judgment, needs to return to an explicitly exegetical model of theology,
following the example of John Murray."