Chapter 17.--Whom Sinners Imitate.
"For if by one man's offence death reigned by one; much more they which receive abundance of grace and of righteousness shall reign in life by one, even Jesus Christ." [260] Why did death reign on account of the sin of one, unless it was that men were bound by the chain of death in that one man in whom all men sinned, even though they added no sins of their own? Otherwise it was not on account of the sin of one that death reigned through one; rather it was on account of the manifold offences of many, [operating] through each individual sinner. For if the reason why men have died for the transgression of another be, that they have imitated him by following him as their predecessor in transgression, it must even result, and that "much more," that that one died on account of the transgression of another, whom the devil so preceded in transgression as himself to persuade him to commit the transgression. Adam, however, used no influence to persuade his followers; and the many who are said to have imitated him have, in fact, either not heard of his existence at all or of his having committed any such sin as is ascribed to him, or altogether disbelieve it. How much more correctly, therefore, as I have already remarked, [261] would the apostle have set forth the devil as the author, from which "one" he would say that sin and death had passed upon all, if he had in this passage meant to speak, not of propagation, but of imitation? For there is much stronger reason for saying that Adam is an imitator of the devil, since he had in him an actual instigator to sin; if one may be an imitator even of him who has never used any such persuasion, or of whom he is absolutely ignorant. But what is implied in the clause, "They which receive abundance of grace and righteousness," but that the grace of remission is given not only to that sin in which all have sinned, but to those offences likewise which men have actually committed besides; and that on these [men] so great a righteousness is freely bestowed, that, although Adam gave way to him who persuaded him to sin, they do not yield even to the coercion of the same tempter? Again, what mean the words, "Much more shall they reign in life," when the fact is, that the reign of death drags many more down to eternal punishment, unless we understand those to be really mentioned in both clauses, who pass from Adam to Christ, in other words, from death to life; because in the life eternal they shall reign without end, and thus exceed the reign of death which has prevailed within them only temporarily and with a termination?
[260] Rom. v. 17.
[261] See above, ch. 9.
Chapter 18.--Only Christ Justifies.
"Therefore as by the offence of one upon all men to condemnation, even so by the justification of One upon all men unto justification of life." [262] This "offence of one," if we are bent on "imitation," can only be the devil's offence. Since, however, it is manifestly spoken in reference to Adam and not the devil, it follows that we have no other alternative than to understand the principle of natural propagation, and not that of imitation, to be here implied. [XIV.] Now when he says in reference to Christ, "By the justification of one," he has more expressly stated our doctrine than if he were to say, "By the righteousness of one;" inasmuch as he mentions that justification whereby Christ justifies the ungodly, and which he did not propose as an object of imitation, for He alone is capable of effecting this. Now it was quite competent for the apostle to say, and to say rightly: "Be ye imitators of me, as I also am of Christ;" [263] but he could never say: Be ye justified by me, as I also am by Christ;--since there may be, and indeed actually are and have been, many who were righteous and worthy of imitation; but no one is righteous and a justifier but Christ alone. Whence it is said: "To the man that believeth on him that justifieth the ungodly, his faith is counted for righteousness." [264] Now if any man had it in his power confidently to declare, "I justify you," it would necessarily follow that he could also say, "Believe in me." But it has never been in the power of any of the saints of God to say this except the Saint of saints, [265] who said: "Ye believe in God, believe also in me;" [266] so that, inasmuch as it is He that justifies the ungodly, to the man who believes in him that justifieth the ungodly his faith is imputed for righteousness.
[262] Rom. v. 18.
[263] 1 Cor. iv. 16; xi. 1.
[264] Rom. iv. 5.
[265] Sanctus sanctorum.
[266] John xiv. 1.