This is the order of things on the part of Adam:–

(1.) Paraptoma, the one sin;

(2.) Krima, the guilt that thereon ensued unto all;

(3.) Katakrima, the condemnation which that guilt deserved.

And their “antitheta,” or opposites, in the second Adam are:–

(1.) Charisma, the free donation of God;

(2.) Dorema, the gift of grace itself, or the righteousness of Christ;

(3.) Dikaioma, or dikaiosis zoes, “justification of life.”

It is worth observation with what variety of expressions the apostle

   sets forth the grace of God in the justification of believers:

   Dikaioma, dorema, charis, charisma, perisseia charitos, dorea tes


Nothing is omitted that may any way express the freedom,

   sufficiency, and efficacy of grace unto that end. And although these

   terms seem some of them to be coincident in their signification, and to

   be used by him promiscuously, yet do they every one include something

   that is peculiar, and all of them set forth the whole work of grace.

   Dikaioma seems to me to be used in this argument for dikaiologema,

   which is the foundation of a cause in trial, the matter pleaded,

   whereon the person tried is to be acquitted and justified; and this is

   the righteousness of Christ, “of one.” Dorema, or a free donation, is

   exclusive of all desert and conditions on our part who do receive it;

   and it is that whereby we are freed from condemnation, and have a right

   unto the justification of life. Charis is the free grace and favour of

   God, which is the original or efficient cause of our justification, as

   was declared, chap. iii. 24. Charisma has been explained before.

   Perisseia charitos, — “The abundance of grace,” — is added to secure

   believers of the certainty of the effect. It is that whereunto nothing

   is wanting unto our justification. Dorea tes dikaiosunes expresses the

   free grant of that righteousness which is imputed unto us unto the

   justification of life, afterward called “the obedience of Christ.” Be

   men as wise and learned as they please, it becomes us all to learn to

   think and speak of these divine mysteries from this blessed apostle,

   who knew them better than we all, and, besides, wrote by divine