not in any sense the result of our personal choice. We choose in our relations to both). If they do not belong to the moral government of God, where shall we assign them? To the physical? That certainly can not be. To the divine sovereignty? But that does not relieve any difficulty; for the question still remains, is that sovereignty, as thus exercised, just or unjust? We must take one or the other of these. The whole (of sin and grace) is either a mystery of sovereignty ? of mere omnipotence ? or a proceeding of moral government. The question will arise with respect to grace as well as to sin: How can the theory that all moral government has respect only to the merit or demerit of personal acts be applied to our justification? If all sin is in sinning, with a personal desert of everlasting death, by parity of reasoning all holiness must consist in a holy choice with personal merit of eternal life. We say then, generally, that all definitions of sin which mean a sin are irrelevant here.? Dr. Smith quotes Edwards, 2:309 ? ?Original sin or the innate sinful depravity of the heart, includes not only the depravity of nature but the imputation of Adam?s first sin. In other words, the liability or exposing of Adam?s posterity, in the divine judgment, to partake of the punishment of that sin.?
The watchword of a large class of theologians popularly called ?New School? is that ?all sin consists in sinning,? that is, all sin is sin of act. But we have seen that the dispositions and states in which a man is unlike God and his purity are also sin according to the meaning of the law. We have now to add that each man is responsible also for that sin of our first father in which the human race apostatized from God. In other words, we recognize the guilt of race-sin as well as of personal sin. We desire to say at the outset, however, that our view, and, as we believe, the Scriptural view, requires us also to hold to certain qualifications of the doctrine which to some extent alleviate its harshness and furnish its proper explanation. These qualifications we now proceed to mention.
(d) In recognizing the guilt of race-sin, we are to bear in mind
(1) that actual sin, in which the personal agent reaffirms the underlying determination of his will, is guiltier than original sin alone.
(2) No human being is finally condemned solely on account of original sin but that all, like infants, do not commit personal transgressions, are saved through the application of Christ?s atonement.
(3) Our responsibility for inborn evil dispositions, or for the depravity common to the race can be maintained only upon the ground that this
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