Physical and spiritual death (Gen. 3:19; 3:3; 5:5; Rom. 5:12).

Of course, with all this came also a fear of G.o.d, a shame because of sin, a hiding from G.o.d's presence, and finally, an expulsion from the garden (Gen. 3:8-11, 32-24).

b) On the Race--Various Theories.

There are three general views held with regard to the effect of Adam's sin upon the race. Before looking at the strictly Scriptural view in detail, let us briefly state these three theories:

That Adam's sin affected himself only; that every human being born into the world is as free from sin as Adam was. The only effect the first sin had upon the race was that of a bad example. According to this theory man is well morally and spiritually. This view of the case is false because the Scriptures recognize all men as guilty and as possessing a sinful nature; because man, as soon as he attains the age of responsibility commits sinful acts, and there is no exception to this rule; because righteousness is impossible without the help of G.o.d, otherwise redemption would be by works of righteousness which we have done, and this the Scripture contradicts. According to this view man is perfectly well. (The Pelagian theory.)

That while Adam's sin, as guilt, is not imputed to man, he is yet dest.i.tute of original righteousness, and, without divine help, is utterly unable to attain it. G.o.d, however, bestows upon each individual, at the dawn of consciousness, a special gift of His Spirit, which is sufficient to enable man to be righteous, if he will allow his will to _co-operate_ with G.o.d's Spirit. According to this view man is only half sick, or half well. This view also is false because the Scriptures clearly state that man is utterly unable to do a single thing to save himself. (The Semi-Pelagian theory.)

That because of the unity of the race in Adam, and the organic unity of mankind, Adam's sin is therefore imputed to his posterity. The nature which man now possesses is like to the corrupted nature of Adam. Man is totally unable to do anything to save himself.

According to this theory man is not only not well, nor half well, but totally dead. ( The Augustinian theory.)

SCRIPTURAL TEACHING.

(1) All men, without respect of condition or cla.s.s, are sinners before G.o.d.

Rom. 3:9, 10, 22, 23; Psa. 14; Isa. 53:6. There may be a difference in the degree, but not in the fact of sin. All men, Jew and Gentile, have missed the mark, and failed to attain to G.o.d's standard. There is none righteous, no, not one.

(2) This universal sinful condition is vitally connected with the sin of Adam.

Rom. 5:12--"Wherefore, as by one man sin entered into the world, and death by sin; and so death pa.s.sed upon all men, for that all have sinned." "For the judgment was by one to condemnation" (5:16).

"For as by one man's disobedience many were made sinners" (5:19).

All men were in Adam when he sinned; fallen he, fallen they. Herein lies the truth of the organic unity of the race. "In Adam all die."

Two questions are raised here: How can man be held responsible for a depraved nature?--this touches the matter of _original sin_; and How can G.o.d justly impute Adam's sin to us?--this deals with the question of the _imputation of sin_.

(3) The whole world rests under condemnation, wrath, and curse.

Rom. 3:19--"That every mouth may be stopped, and all the world may become guilty before G.o.d." Gal. 3:10; Eph. 2:3. The law of G.o.d demands a perfect obedience; but no son of man can yield such obedience; hence the curse of a broken law rests upon those breaking it. The wrath of G.o.d abides on all not vitally united by faith to Jesus Christ (John 3:36).

(4) Unregenerate men are regarded as children of the devil, and not sous of G.o.d.

1 John 3:8-10; John 8:44--"Ye are of your father the devil." 1 John 5:19--"And we know that we are of G.o.d, and the whole world lieth in wickedness (in the wicked one, R. V.)."

(5) The whole race of men are in helpless captivity to sin and Satan.

Rom. 7, chapter entire; John 8:31-36; Eph. 2:3.

(6) The entire nature of man, mentally, morally, spiritually, physically, is sadly affected by sin.

The _understanding_ is darkened (Eph. 4:18; 1 Cor. 2:14); the _heart_ is deceitful and wicked (Jer. 17:9, 10); the _mind and conscience_ are defiled (Gen. 6:5; t.i.tus 1:15); the _flesh and spirit_ are defiled (2 Cor. 7:5); the _will_ is enfeebled (Rom. 7:18); and we are utterly dest.i.tute of any G.o.dlike qualities which meet the requirements of G.o.d's holiness (Rom. 7:18).

What does all this mean? A. H. Strong, in his _Systematic Theology_, explains the matter somewhat as follows: It does not mean the entire absence of conscience (John 8:9); nor of all moral qualities (Mark 10:21); nor that men are p.r.o.ne to every kind of sin (for some sins exclude others). It does mean, however, that man is totally dest.i.tute of love to G.o.d which is the all absorbing commandment of the law (John 5:42); that the natural man has an aversion to G.o.d (Rom. 8:7); that all that is stated under (6) above is true of man; that man is in possession of a nature that is constantly on the downgrade, and from the dominion of which he is totally unable to free himself (Rom. 7:18, 23).

[Ill.u.s.tration with caption: Handwritten notations of Rev. William Evans, Ph.D. D.D.]

THE DOCTRINES OF SALVATION

A. REPENTANCE.

B. FAITH.

C. REGENERATION.

D. JUSTIFICATION.

E. ADOPTION.

F. SANCTIFICATION.

G. PRAYER.

THE DOCTRINES OF SALVATION.

A. REPENTANCE.

I. THE IMPORTANCE OF THE DOCTRINE.

II. THE NATURE OF REPENTANCE.

1. AS TOUCHING THE INTELLECT.

2. AFFECTING THE EMOTIONS.

3. WILL.

a) Confess Sin.

b) Forsake Sin.

c) Turn to G.o.d.

III. HOW REPENTANCE IS PRODUCED.

1. DIVINE SIDE.

2. HUMAN SIDE.

3. QUESTION OF MEANS.

IV. RESULTS OF REPENTANCE.

1. G.o.dWARD.

2. MANWARD.

A. REPENTANCE.

I. THE IMPORTANCE OF THE DOCTRINE.

The prominence given to the doctrine of Repentance in the Scriptures can hardly be overestimated. John the Baptist began his public ministry, as did Jesus also, with the call to repentance upon his lips (Matt. 3:1, 2; 4:17).

When Jesus sent forth the twelve and the seventy messengers to proclaim the good news of the kingdom of heaven, He commanded them to preach repentance (Luke 24:47; Mark 6:12).

Foremost in the preaching of the apostles was the doctrine of repentance; Peter, (Acts 2:38); Paul, (Acts 20:21).

The burden of the heart of G.o.d, and His one command to all men everywhere, is that they should repent (2 Pet. 3:9; Acts 17:30).

Indeed, failure on the part of man to heed G.o.d's call to repentance means that he shall utterly perish (Luke 13:3).

Does the doctrine of repentance find such a prominent place in the preaching and teaching of today? Has the need for repentance diminished? Has G.o.d lessened or changed the terms of admission into His kingdom?