Thus we have heaven upon earth, and the ineffable glories of God in prospect. And the ground of this joy is the expiation of sin by Christ. In our fall from God, our first apparent state is, that we are without strength; have lost our principle of spiritual power, by having lost the image of God, righteousness and true holiness, in which we were created. See Revelation 1:5, Revelation 1:6; Revelation 2:7, Revelation 2:10, Revelation 2:11; Revelation 3:21. iv. ', Again, they observeF25En Jaacob, par. Bava Metzia, c. 4. sect. For all who have come to know and love the Lord Jesus Christ, no matter what their previous life was, no matter what their circumstances in life, there is available a peace that passeth all understanding and a joy the world can never take away. Dust thou art, and unto dust shalt thou return, was never spoken till after Adam had eaten the forbidden fruit. Thus both justice and mercy are magnified; and neither is exalted at the expense of the other. 1 Being therefore justified (Greek: dikaiothentes—from dikaioo) by faith, we have peace (Greek: eirenen) with God through our Lord Jesus Christ; 2 through whom we also have our access (Greek: prosagogen) by faith into this grace in which we stand. and on the other hand, they represent grace, or a principle of goodness, as a king, reigning over the corruption of nature; thus interpreting these words, "my son, fear thou the Lord and the king", they askF13Bemidbar Rabba, fol. And death reigned in that long time, not only over adults who wilfully sinned, but also over multitudes of infants, which shows that they had fallen in Adam under condemnation, and that the sin of Adam extended to all his posterity. This "peace" is first a change in God's relation to us; and next, as the consequence of this, a change on our part towards Him. What highly interesting and momentous truths does the preceding chapter bring to our view! As like produces its like, if Adam became mortal and sinful, he could not communicate properties which he did not possess; and he must transmit those which constituted his natural and moral likeness: therefore all his posterity must resemble himself. Now from both these reconciliations is inferred the sure and certain salvation of persons so reconciled: we shall be saved by his life; by the life of Christ, and which designs not so much his life as God; or his living in the hearts of his people by faith; though neither of them are to be excluded; but his life, as man, and that not either his private or public life, as man here on earth, though this has an influence upon, and a concern in the business of salvation; but more especially here is meant the interceding life of Christ in heaven, where he lives, and ever lives to make intercession for his people, and to see the salvation he has obtained by his death applied unto them, and they put into the possession of it. hope--"of the glory of God," as prepared for us. Finding the new version too difficult to understand? Men may dispute against the doctrine of original sin; but such facts as the above will be a standing irrefragable argument against every thing that can be advanced against the doctrine itself. But this is to limit the apostle's idea too much; for as the same word is properly rendered "righteousness" in Romans 8:4 , where it means "the righteousness of the law as fulfilled by us who walk not after the flesh, but after the Spirit," so here it denotes Christ's whole "obedience unto death," considered as the one meritorious ground of the reversal of the condemnation which came by Adam. Thus we are furnished to every good word and work; have produced in us the mind that was in Christ; are enabled to obey the pure law of our God in its spiritual sense, by loving him with all our heart, soul, mind, and strength; and our neighbor, any and every soul of man, as ourselves.

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