On the other hand, the common idea of an imputation of Adam's guilt to his descendants he expressly does not teach. Sin is not imputed or reckoned as guilt to the individual apart from the knowledge necessary to constitute responsibility[7]. It is extraordinary how the idea of imputed _guilt_ can have come to be ascribed to St. Paul when he expressly guards against it. What the descendants of Adam inherit is an actual inherent weakness or sinfulness. Again, St. Paul does not attempt to analyze the actual sin of the world so as to discriminate between the factors of inherited {192} weakness on the one hand and reiterated acts of rebellion on the other; but he recognizes both. His language indeed here, and in chapter vii, would be satisfied by a very moderate doctrine of the effects of original sin, that is, of the transmitted effect of sin, considered apart from its repetition. There is no warrant whatever in St. Paul for the idea that one man's sin resulted in the total depravity of human nature. Once more he is content, as usual, to teach generally and without exactness. Thus he does not consider the exceptions to the universal law of death recorded in the Old Testament--Enoch and Elijah--though he, no doubt, recognized them. That in spite of these exceptions he still states the law with such universality: 'Death reigned from Adam to Moses even over them that had not sinned[8]' is a warning not to understand St. Paul's universal propositions with an exactness only applicable to those of a schoolman or a modern man of science.