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became the crime of malice, and is equal blame.? Whiton, Is Eternal Punishment Endless, 52 ? ?The punishment of sin essentially consists in the wider spread and stronger hold of the malady of the soul. <200522>Proverbs 5:22 ? ?His own iniquities shall take the wicked.? The habit of sinning holds the wicked ?with the cords of his sin.? Sin is self-perpetuating. The sinner gravitates from worse to worse, in an ever deepening fall.? The least of our sins has in it a power of infinite expansion; left to itself it would flood a world with misery and destruction.

Wisdom, 11:16 ? ?Wherewithal a man sinneth, by the same also he shall be punished.? Shakespeare, Richard II, 5:5 ? ?I wasted time and now doth time waste me?; Richard III, 4:2 ? ?I am in so far in blood, that sin will pluck on sin?; Pericles, 1:1 ? ?One sin know another doth provoke; Murder?s as near to lust as flame to smoke;? King Lear, 5:3 ? ?The gods are just, and of our pleasant vices Make instruments to scourge us.? ?Marlowe?s Faustus typifies the continuous degradation of a soul that has renounced its ideal and the drawing on of one vice by another, for they go hand in hand like the hours? (James Russell Lowell). Mrs. Humphrey Ward, David Grieve, 410 ? ?After all, there?s not much hope when the craving returns on a man of his age, especially after some years? interval.?

G. That the doctrine excludes all separate probation of individuals since Adam, by making their moral life a mere manifestation of tendencies received from him.

We reply that the objection takes into view only our connection with the race, and ignores the complementary and equally important fact of each man?s personal will. That personal will does more than simply express the nature; it may to a certain extent curb the nature or it may, on the other hand, add a sinful character and influence of its own. There is, in other words, a remainder of freedom, which leaves room for personal probation, in addition to the race-probation in Adam.

Kreibig, Versohnungslehre, objects to the Augustinian view that if personal sin proceeds from original, the only thing men are guilty for is Adam?s sin. All subsequent sin is a spontaneous development; the individual will can only manifest its inborn character. But we reply that this is a misrepresentation of Augustine. He does not thus lose sight of the remainders of freedom in man (see references on page 620, in the statement of Augustine?s view, and in the section following this, on Ability, 640-644). He says that the corrupt tree may produce the wild fruit of morality though not the divine fruit of grace. It is not true that the will is absolutely as the character. Though character is the surest index as

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