was capable of achievement, and that God could still be pleased with men. From Adam justification was no longer by works but by faith; and the rite of blood-sacrifice for sin was well known from Abel, who was the first of a long line of men who have pleased God by their faith. (Acts 10:35, Ezekiel 14:14, II Chron. 20:7, Heb. 11:1-40, Hab. 2:4.)
5. "As in Adam all die even so in Christ shall all be made alive" (I Cor. 15:22), does not refer to our souls, but to our bodies. If it did refer to our souls, it would be a powerful argument for Universalism! Adam died physically not because he sinned, but because God drove him from the Tree of Life; otherwise in spite of his sin he would have lived for ever. For the same reason all men suffer physical death. Hence all, including the wicked, will be raised from death by Christ. The death of this resurrection body in the Lake of Fire, which is the second time a man loses his body, i.e., his second death, will be for a man's own unrepented and hence unforgivable sin: and will be eternal, leaving the soul in hopeless impotence and anguish. (Acts 24:15, John 5:28-29, Rev. 20:11-15, Rom. 2:1-9, Mark 9:43-50, Gen. 3:22-24.)
There comes a time, however, when moral law enters into the soul of a child, either from instruction in God's Word, or in the ordinary course of nature. When this has happened, and the child begins to pass moral judgment upon others, then sin in the flesh, which has hitherto been dead and harmless, comes alive, and proceeds to entice and try to deceive the soul, as in the Garden of Eden.See Diagram 2—The Moral Struggle.
It is essential to realise that temptation is not sin. God did not intend Adam and Eve to live without temptation, since it is only by resisting it that frail innocence can develop into strong purity, and learn not only to love good but to hate evil. Accordingly