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to what the decisions of the will may be, it is not an infallible one. Adam?s first sin and the sins of men after regeneration prove this. Irregular, spontaneous, exceptional though these decisions are, they are still acts of the will and they show that the agent is not bound by motives or by character.

Here is our answer to the question whether it is not a sin to propagate the race and produce offspring. Each child has a personal will, which may have a probation of its own and a chance for deliverance. Denney, Studies in Theology, 87-99 ? ?What we inherit may be said to fix our trial, but not our fate. We belong to God as well as to the past.? ?All souls are mine? (Ezekial 18:4); ?Every one that is of the truth heareth my voice?

( <431837>John 18:37) Thomas Fuller: ? 1. Roboam begat Abia, that is, a bad father begat a bad son.

2. Abia begat Asa, that is, a bad father begat a good son.

3. Asa begat Josaphat, that is, a good father a good son.

4. Josaphat begat Joram, that is, a good father a bad son. I see, Lord, from hence, that my father?s piety cannot be entailed. That is bad news for me. But I see that actual impiety is not always hereditary. That is good news for my son.? Butcher, Aspects of Greek Genius, 121 ? Among the Greeks, ?The popular view was that guilt is inherited; that is, that the children are punished for their fathers? sins. The view of ^schylus, and of Sophocles also, was that a tendency towards guilt was inherited but that this tendency does not annihilate man?s free will. If therefore the children are punished, they are punished for their own sins. But Sophocles saw the further truth that innocent children may suffer for their fathers? sins.?

Julius Muller, Doc. Sin, 2:316 ? ?The merely organic theory of sin leads to naturalism, which endangers not only the doctrine of a final judgment but that of personal immortality generally.? In preaching, therefore, we should begin with the known and acknowledged sins of men. We should lay the same stress upon our connection with Adam that the Scripture does, to explain the problem of universal and inveterate sinful tendencies, to enforce our need of salvation from this common ruin and to illustrate our connection with Christ. Scripture does not, and we need not make our responsibility for Adam?s sin the great theme of preaching. See A. H. Strong, on Christian Individualism, and on The New Theology, in Philosophy and Religion, 156-163, 164-179.

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