He proceeds, developing the thought. From the act of each Representative, from Adam's Fall and Christ's Atonement, there issued results of dominion, of royalty. But what was the contrast of the cases! In the Fall, the sin of the One brought upon "the many" judgment, sentence, and the reign of death over them. In the Atonement, the righteousness of the One brought upon "the many" an "abundance," an overflow, a generous largeness and love of acceptance, and the power of life eternal, and a prerogative of royal rule over sin and death; the emancipated captives treading upon their tyrants' necks. We follow out the Apostle's wording: [Sidenote: Ver. 16.] =And not as through the one who sinned,= who fell, =so is the gift;= our acceptance in our Second Head does not follow the law of mere and strict retribution which appears in our fall in our first Head. =(For,= he adds in emphatic parenthesis, =the judgment= did issue, =from one= transgression,[78] =in condemnation,= in sentence of death; =but the gracious gift= issued, =from many transgressions,=--not indeed as if earned by them, as if caused by them, but as _occasioned_ by them; for this wonderful process of mercy found in our sins, as well as in our Fall, a _reason_ for the Cross--=in a deed of justification.)[79]= [Sidenote: Ver. 17.] =For if in one transgression,[80]= "_in_" it, as the effect is involved in its cause, =death came to reign (ἐβασίλευσε) through the one= offender,[81] =much rather those who are receiving,= in their successive cases and generations, =that (τὴν) abundance of the grace= just spoken of (ver. 15: χάρις, ἐπερίσσευσε), =and of the free gift of righteousness,= of acceptance, =shall, in life,= life eternal, begun now, to end never, =reign= over their former tyrants =through the One,= their glorious One, =Jesus Christ.=