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20. For although the death, too, of the flesh itself came
originally from the sin of the first man, yet the good use of it has
made most glorious martyrs. And so not only that death itself, bat
all the evils of this world, and the griefs and labors of men,
although they come from the deserts of sins, and especially of original
sin, whence life itself too became bound by the bond of death, yet
have fitly remained, even when sin is forgiven; that man might have
wherewith to contend for truth, and whereby the goodness of the
faithful might be exercised; in order that the new man through the new
covenant might be made ready among the evils of this world for a new
world, by bearing wisely the misery which this condemned life
deserved, and by rejoicing soberly because it will be finished, but
expecting faithfully and patiently the blessedness which the future
life, being set free, will have for ever. For the devil being cast
forth from his dominion, and from the hearts of the faithful, in the
condemnation and faithlessness of whom he, although himself also
condemned, yet reigned, is only so far permitted to be an adversary
according to the condition of this mortality, as God knows to be
expedient for them: concerning which the sacred writings speak through
the mouth of the apostle: "God is faithful, who will not suffer you
to be tempted above that ye are able; but will with the temptation also
make a way to escape, that ye may be able to bear it." And those
evils which the faithful endure piously, are of profit either for the
correction of sins, or for the exercising and proving of
righteousness, or to manifest the misery of this life, that the life
where will be that true and perpetual blessedness may be desired more
ardently, and sought out more earnestly. But it is on their account
that these evils are still kept in being, of whom the apostle says:
"For we know that all things work together for good to them that love
God, to them who are called to be holy according to His purpose.
For whom He did foreknow, He also did predestinate to be conformed
to the image of His Son, that He might be the first-born among many
brethren. Moreover, whom He did predestinate, them He also
called; and whom He called, them He also justified; and whom He
justified, them He also glorified." It is of these who are
predestinated, that not one shall perish with the devil; not one shall
remain even to death under the power of the devil. And then follows
what I have already cited above: "What shall we then say to these
things? If God be for us, who can be against us? He that spared
not His own Son, but delivered Him up for us all; how has He not
with Him also freely given us all things?"
21. Why then should the death of Christ not have come to pass?
Nay, rather, why should not that death itself have been chosen above
all else to be brought to pass, to the passing by of the other
innumerable ways which He who is omnipotent could have employed to free
us; that death, I say, wherein neither was anything diminished or
changed from His divinity, and so great benefit was conferred upon
men, from the humanity which He took upon Him, that a temporal
death, which was not due, was rendered by the eternal Son of God,
who was also the Son of man, whereby He might free them from an
eternal death which was due? The devil was holding fast our sins, and
through them was fixing us deservedly in death. He discharged them,
who had none of His own, and who was led by him to death
undeservedly. That blood was of such price, that he who even slew
Christ for a time by a death which was not due, can as his due detain
no one, who has put on Christ, in the eternal death which was due.
Therefore "God commendeth His love towards us, in that, while we
were yet sinners, Christ died for us. Much more then, being now
justified in His blood, we shall be saved from wrath through Him."
Justified, he says, in His blood, justified plainly, in that we
are freed from all sin; and freed from all sin, because the Son of
God, who knew no sin, was slain for us. Therefore "we shall be
saved from wrath through Him;" from the wrath certainly of God,
which is nothing else but just retribution. For the wrath of God is
not, as is that of man, a perturbation of the mind; but it is the
wrath of Him to whom Holy Scripture says in another place, "But
Thou, O Lord, mastering Thy power, judgest with calmness."
If, therefore, the just retribution of God has received such a
name, what can be the right understanding also of the reconciliation of
God, unless that then such wrath. comes to an end? Neither were we
enemies to God, except as sins are enemies to righteousness; which
being forgiven, suchenmities come to an end, and they whom He
Himself justifies are reconciled to the Just One. And yet certainly
He loved them even while still enemies, since "He spared not His
own Son, but delivered Him up for us all," when we were still
enemies. And therefore the apostle has rightly added.: "For if,
when we were enemies, we were reconciled to God by the death of His
Son," by which that remission of sins was made, "much more, being
reconciled, we shall be saved in His life." Saved in life, who
were reconciled by death. For who can doubt that He will give His
life for His friends, for whom, when enemies, He gave His death?
"And not only so," he says, "but we also joy in God, through our
Lord Jesus Christ, by whom we have now received the atonement."
"Not only," he says, "shall we be saved," but "we also joy;"
and not in ourselves, but "in God;" nor through ourselves, "but
through our Lord Jesus Christ, by whom we have now received the
atonement," as we have argued above. Then the apostle adds,
"Wherefore, as by one man sin entered into the world, and death by
sin; and so death passed upon all men, in whom all have sinned;"
etc.: in which he disputes at some length concerning the two men; the
one the first Adam, through whose sin and death we, his descendants,
are bound by, as it were, hereditary evils; and the other the second
Adam, who is not only man, but also God, by whose payment for us of
what He owed not, we are freed from the debts both of our first father
and of ourselves. Further, since on account of that one the devil
held all who were begotten through his corrupted carnal concupiscence,
it is just that on account of this one he should loose all who are
regenerated through His immaculate spiritual grace.
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