In the simplest and most practical terms the Apostle sets it before us that our justification is not an end in itself, but a means to an end. We are accepted that we may be possessed, and possessed after the manner not of a mechanical "article," but of an organic limb.[84] We have "received the reconciliation" that we may now walk, not away from God, as if released from a prison, but with God, as His children in His Son. Because we are justified, we are to be holy, separated from sin, separated to God; not as a mere indication that our faith is real, and that therefore we are legally safe, but because we were justified for this very purpose, that we might be holy. To return to a simile we have employed already, the grapes upon a vine are not merely a living token that the tree is a vine, and is alive; they are the product for which the vine exists. It is a thing not to be thought of that the sinner should accept justification--and live to himself. It is a moral contradiction of the very deepest kind, and cannot be entertained without betraying an initial error in the man's whole spiritual creed. And further, there is not only this profound connexion of purpose between acceptance and holiness. There is a connexion of endowment and capacity. Justification has done for the justified a twofold work, both limbs of which are all important for the man who asks, _How can_ I walk and please God? First, it has decisively broken the claim of sin upon him as guilt. He stands clear of that exhausting and enfeebling load. The pilgrim's burthen has fallen from his back, at the foot of the Lord's Cross, into the Lord's Grave. He _has_ peace with God, not in emotion, but in covenant, through our Lord Jesus Christ. He has an unreserved "introduction" into a Father's loving and welcoming presence, every day and hour, in the Merit of his Head. But then also Justification has been to him as it were the signal of his union with Christ in new life; this we have noted already. Not only therefore does it give him, as indeed it does, an eternal occasion for a gratitude which, as he feels it, "makes duty joy, and labour rest." It gives him _a new power_ with which to live the grateful life; a power residing not in Justification itself, but in what it opens up. It is the gate through which he passes to the fountain; it is the wall which ramparts the fountain, the roof which shields him as he drinks. The fountain is his justifying Lord's exalted Life, His risen Life, poured into the man's being by the Spirit who makes Head and member one. And it is as justified that he has access to the fountain, and drinks as deep as he will of its life, its power, its purity. In the contemporary passage, 1 Cor. vi. 17, St Paul had already written (in a connexion unspeakably practical), "He that is joined unto the Lord is one spirit." It is a sentence which might stand as a heading to the passage we now come to render.