Chapter 15 [XII.]—The One Sin Common to All Men.

But observe more attentively what he says, that “through the offence of one, many are dead.” For why should it be on account of the sin of one, and not rather on account of their own sins, if this passage is to be understood of imitation, and not of propagation?50    See note to last word of ch. 11. But mark what follows: “And not as it was by one that sinned, so is the gift; for the judgment was by one to condemnation, but the grace is of many offences unto justification.”51    Rom. v. 16. Now let them tell us, where there is room in these words for imitation. “By one,” says he, “to condemnation.” By one what except one sin? This, indeed, he clearly implies in the words which he adds: “But the grace is of many offences unto justification.” Why, indeed, is the judgment from one offence to condemnation, while the grace is from many offences to justification? If original sin is a nullity, would it not follow, that not only grace withdraws men from many offences to justification, but judgment leads them to condemnation from many offences likewise? For assuredly grace does not condone many offences, without judgment in like manner having many offences to condemn. Else, if men are involved in condemnation because of one offence, on the ground that all the offences which are condemned were committed in imitation of that one offence; there is the same reason why men should also be regarded as withdrawn from one offence unto justification, inasmuch as all the offences which are remitted to the justified were committed in imitation of that one offence. But this most certainly was not the apostle’s meaning, when he said: “The judgment, indeed, was from one offence unto condemnation, but the grace was from many offences unto justification.” We on our side, indeed, can understand the apostle, and see that judgment is predicated of one offence unto condemnation entirely on the ground that, even if there were in men nothing but original sin, it would be sufficient for their condemnation. For however much heavier will be their condemnation who have added their own sins to the original offence (and it will be the more severe in individual cases, in proportion to the sins of individuals); still, even that sin alone which was originally derived unto men not only excludes from the kingdom of God, which infants are unable to enter (as they themselves allow), unless they have received the grace of Christ before they die, but also alienates from salvation and everlasting life, which cannot be anything else than the kingdom of God, to which fellowship with Christ alone introduces us.

CAPUT XII.

15. Unum peccatum omnibus commune. Verum illud diligentius intuere, quod ait, ob unius delictum multos mortuos. Cur enim ob unius illius, et non potius ob delicta sua propria, si hoc loco intelligenda est imitatio, non propagatio? Sed attende quod sequitur: Et non sicut per unum peccantem, ita est et donum. Nam judicium quidem ex uno in condemnationem, gratia autem ex multis delictis in justificationem. Nunc dicant, ubi locum habeat in his verbis illa imitatio. Ex uno, inquit, in condemnationem: quo uno, nisi delicto? Hoc enim explanat, cum adjungit, Gratia autem ex multis delictis in justificationem. Cur ergo judicium ex uno delicto in condemnationem, gratia vero ex multis delictis in justificationem? Nonne si nullum est originale delictum, non solum ad justificationem gratia, sed etiam judicium ad condemnationem ex multis delictis homines ducit? Neque enim gratia multa delicta donat, et non etiam judicium multa delicta condemnat. Aut si propterea ex uno delicto in condemnationem ducuntur, quia omnia delicta quae condemnantur, ex illius unius imitatione commissa sunt; eadem causa est cur ex uno delicto etiam ad justificationem duci intelligantur, quia omnia delicta quae justificatis remittuntur, ex illius unius imitatione commissa sunt. Sed hoc videlicet non intelligebat Apostolus cum dicebat, Judicium quidem ex uno delicto in condemnationem, gratia vero ex multis delictis in justificationem? Imo vero nos intelligamus Apostolum, et videamus ideo dictum judicium ex uno delicto in condemnationem, quia sufficeret ad condemnationem etiamsi non esset in hominibus nisi originale peccatum. Quamvis enim condemnatio gravior sit eorum, qui originali delicto etiam propria conjunxerunt, et tanto singulis gravior, quanto gravius quis peccavit : tamen etiam illud solum quod originaliter tractum est, non tantum a regno Dei separat, quo parvulos sine accepta Christi gratia defunctos intrare non posse ipsi etiam confitentur; verum et a salute ac vita aeterna facit alienos, quae nulla esse alia potest praeter regnum Dei, quo sola Christi societas introducit.