GRACE TRUTH MINISTRIES
We are a ministry declaring God's Grace in Truth.





BEING JUSTIFIED
FREELY BY HIS GRACE

by JAMES BATTERSBY

Preached at Verulam Mission Church, Kennington Rd. Lambeth, London Thursday Evening, Oct. 6th, 1881

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"Being Justified freely by his Grace through the redemption that is in Christ Jesus." (Romans 3:24)

I know of no subject, which is of greater importance to the children of God, than the one which our text contains. Justification before God is one of the richest blessings in the Covenant of grace. "What is man that he should be clean? and he that is born of a woman that he should be righteous?" "How should man be just with God?" "How is a sinner justified and accepted in the sight of heaven?" These and kindred questions must always be of the deepest interest to those who are spiritually concerned about the salvation of their souls. The doctrine of justification, which has to engage our attention this evening, is a foundation or fundamental doctrine of the Gospel. We need be careful in speaking to you upon this subject, for if we treat it erroneously, it will be like a dangerous defect in laying the foundation of a building, the higher we raise the superstructure the greater will be the fall and ruin thereof. May the infallible Spirit of truth come upon us and preserve us from all error, and guide us into all truth for Christ's sake.

The following are the chief points which I am desirous of bringing before you.

First, What is justification?
Secondly, What is it to be justified in the court of heaven, or before God?
Thirdly, What is it to be justified in the court of conscience?
Fourthly, What is it to be justified before men?

Now, if I should be able to give you clear and Scriptural answers to these questions, I think you will then obtain to some extent at least, correct views of this foundation doctrine of the Gospel of the Grace of God. Try and remember the subject of Justification under the varying aspects now to be presented to you.

Now for our first question: What is Justification? When I speak to you of Justification, I mean Justification as it is taught us in the Word of God. What is the true Scriptural sense of the word Justification? I venture to say that Justification is the esteeming, accounting, reckoning, and declaring a person righteous. This will appear from many Scriptures in which the words "justify," "justified," and "justification," are used in contrast with "condemn," "condemned," and "condemnation." Take the following: "If there be a controversy between men, and they come unto judgment, that the judges may judge them; then they shall justify the righteous, and condemn the wicked." (Deut. 25:1) Here we have the declaring and pronouncing sentence as the case may be, either on the side of the righteous, or against the wicked. Job says, "Behold now, I have ordered my cause," that is, I have ordered my cause for trial, for judgment, and for sentence, and "I know that I shall be justified," or I know that sentence will be given in my favor, and that I shall be pronounced righteous. (Job 13:18) And again, he says, "God forbid that I should justify you," or pronounce and declare you righteous. (Job 27:5) Solomon, in his prayer at the dedication of the Temple, shows clearly the meaning of the word "Justifying," that it is pronouncing a person righteous upon trial. "If any man trespass against his neighbour, and an oath be laid upon him to swear, and the oath come before Thine altar in this house: Then hear Thou in heaven, and do, and judge Thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness." (1 Kings 8:31,32) So again in Proverbs (18:15) "He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the Lord." It is an abomination to the Lord for a judge to pronounce the wicked righteous for a reward. And it is also an abomination to the Lord to take away the righteousness of the righteous from him. (Isaiah 5:23) I shall only give you one reference to the New Testament where "Condemnation" and "Justification," are contrasted. In the 5th of Romans, "Condemnation" is the effect of one man's offence. "Justification" is the effect of one man's obedience and righteousness. Adam and Christ are contrasted in this chapter, and as we are connected with either, our standing before God is declared. Adam and all in him are offenders, guilty before the law, and consequently adjudged to be in a state of Condemnation. Christ and all in Him, are accepted of God, accounted righteous before the law, and consequently declared to be in a state of Justification. "Judgment was by one to Condemnation, but the free gift is of many offences unto Justification." From what I have now said, I think you will see the Scriptural sense of Justification. That it is pronouncing or declaring a person righteous.

Before proceeding to our second question, I wish to observe that there is a difference between Justification and the pardon of sin. These two subjects are frequently very closely connected, and yet there is a difference between them. They may go together, and still, they are not the same. Pardon is not justification; neither is justification pardon. A person who is pardoned is treated as a transgressor; but a person who is justified is declared righteous. A person who is pardoned, is freed from the obligation of suffering for his crimes; but a person who is justified, is declared worthy of life, because of his innocence. "Wisdom is justified of her children." (Matt. 11:19) But wisdom is never said to be pardoned of her children. Christ was "Justified in the Spirit." (1 Tim. 3:16) But Christ was never pardoned in the Spirit. God is justified in His sayings, but He is not pardoned in His sayings. (Rom. 3:4) Wisdom cannot be pardoned. Neither can God be pardoned, and yet a just and righteous sentence can be declared and pronounced on the side of Wisdom, of Christ, and of God. This is the very essence of Justification, and differs, as you will see, very strikingly from pardon. Paul speaks of pardon and justification as distinct blessings, in Acts 13:38,39. In the 38th verse, you have the criminal pardoned through Christ Jesus--"Be it known unto you, therefore, men and brethren, that through this Man is preached unto you the forgiveness of sins." And in the 39th verse, you have the believer justified by Christ Jesus: "And by Him all that believe are justified by the law of Moses." The transgressor is pardoned in mercy, but the believer is justified in righteousness. What then is Justification? It is a person accounted righteous in Christ Jesus before God. "There is therefore now no condemnation to them which are in Christ Jesus."

Let us consider, Secondly, what it is to be justified in the court of heaven or before God. "Being justified freely by His grace." This part of our text discovers to us the very foundation of our Justification in the sight of God. It is the grace of God which justifies freely and gratuitously. Now a person must be justified before God either by the law of works, or by the law of grace. We are told, that "by the works of the law shall no flesh be justified." (Gal. 2:16) Why so? Because the law is weak through the depravity of human nature to exact perfect obedience to its righteous claims and just requirements. The law makes prisoners of all both Jews and Gentiles. What saith the Scriptures: "There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one." And after a further particular description of the sinful practices of men, he says, "Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God." The conclusion at which the Apostle arrives is this: "Therefore by the deeds of the law there shall no flesh be justified in His sight: for the law is the knowledge of sin." There is no justification in the sight of God and in the court of heaven by the works, the deeds and the doings of the law. If a person be seeking to justify himself before God by the works of the law, he is still under its curse, and the wrath of God abideth upon him. (Gal. 3:10; John 3:36) We must search out some other way of Justification in God's sight than by the law of works, and this other way is by the law of grace. The righteousness of God is now manifested without the law of works in justifying him which believeth in Jesus.

The moving cause in the justification of a sinner is the grace of God. There is no cause outside God himself why He should pardon the sinner and pronounce him righteous in Christ Jesus. How often do we meet with expressions of this sort: "Being justified by His grace." "By grace ye are saved." "Saved and called--according to His own purpose and grace." Now what do these expressions mean? Do they not set out to us the free and unmerited favor of God, as the eternal source and unfailing spring of all our salvation. And if all our salvation be of grace, then no part of it is of works. I shall give you two Scriptures in confirmation of what I say. The first is in the 34th of Exodus: "And the Lord descended in the cloud and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression and sin." It would be impossible to give you a quotation from the Scriptures which more strongly, more fully, and more beautifully magnifies the grace of God as the foundation of a sinner's justification. I shall however, add one from the 2nd chapter of the Epistle to the Ephesians:--"But God, Who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ. (by grace ye have been saved); and hath raised us up together and made us sit together in heavenly places in Christ Jesus: That in the ages to come He might show the exceeding riches of His grace in His kindness toward us through Christ Jesus. For by grace ye have been saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast." (verses 4-10.) Now, if all our salvation be of grace, then Justification is of grace, for it is a prominent part in the great scheme of salvation. God has, according to His eternal purpose and grace, which He purposed in Christ Jesus, before the world began, blessed all His people with all spiritual blessing. But Justification is a spiritual blessing, and hence this blessing was given to all the elect of God in Christ Jesus from everlasting. And if such be the riches of God's grace: "Who shall lay anything to the charge of God's elect? It is God that justifieth." God's goodwill, free favor, unmerited love, and abounding grace, are the sole foundation and moving cause of a sinner's justification in the court of heaven.

Notice, again, "Being justified freely by His grace." This word "freely," confirms our view of Justification. Justified "gratuitously." Justified without any merit or cause in us. The idea conveyed by the word "freely," is the exclusion of everything in us or by us as the condition or cause of our Justification in the sight of God. Our Justification before God is as much a free gift as Christ is a free gift. And we can say, "Thanks be unto God for His unspeakable gift." (2 Cor. 9:15) You will see the meaning of the word "freely," and its use in our text, from the following passages: Our Lord said to His disciples--"Freely ye have received, freely give." (Matt. 10:8) Or in other words, they had received "gratuitously," and "gratuitously" they were to give. Again, it is said, "They hated me without a cause," That is, they hated me undeservedly. (John 15:25) And again, "Take of the water of life 'freely,'" or "gratuitously." (Rev. 22:17) I think that you must be forced to the conclusion that there is no cause or ground in us why God should justify any one of us in His sight. And if there be no cause in us, then the sole cause must be in Himself, and if in Himself, then it is gratuitous, so far as we are concerned. Being justified "freely," "gratuitously," by His grace, without any cause either good or bad in us. All glory to God for His gratuitous Justification.

But our text speaks of the means, or meritorious cause of our justification in the sight of God: "Through the redemption that is in Christ Jesus." Now, we are also said to be justified by His blood. (Rom. 5:9) Christ lived, and died, and rose again for our Justification. Whenever redemption and justification are connected with Jesus Christ, then our fall in Adam is implied. No fall in Adam no Redemption in Christ. In the 5th of Romans, Adam is the One representative Man by whom sin entered into the world, and death by sin. By this one man's offence death has reigned over all his posterity. By this one man's disobedience many were made sinners, according to the law, which curses every one which continues not in all things which are written in the book of the law to do them. No one is justified in law in the sight of God. The Other representative Man is the Lord Jesus Christ. By this MAN the free gift of grace appears, and the gift of righteousness--even the one perfect obedience--which God is pleased withal. God has set forth His own dear Son to be the one propitiation, atonement, and mercy seat for His people. This is spiritually enjoyed by faith in His blood. God has declared His righteousness for the remission of sins that are past, through His compassionate forbearance. God has published His righteousness, and is both just and the justifier of every believer in Jesus. All boasting before God is excluded. But, by what law? of works? No! But by the law of grace, the law of Christ, the law of the Spirit, which is the law of faith. My Redemption standing before God is in Christ Jesus. Christ has met all the charges of the law against me. Oh sinner, thou art not righteous, for the law charged sin upon thee. True, but Christ has been made sin for me. The law cursed thee, but Christ has been made sin for me. The law cursed thee, but Christ has been made a curse for me, and has redeemed me from the curse of the law. The law said pay me that thou owest, for I must have a perfect and an everlasting Righteousness. True, but the Lord Jesus Christ has brought in a perfect and an everlasting Righteousness. God has declared His Righteousness through Jesus Christ. God is just and the justifier of him that believeth in Jesus. To put the subject in few words: What is my Justification before God? I venture to answer, CHRIST! and CHRIST ONLY!! My God and Father placed to my credit in heaven ONE WHOLE, PERFECT, AND COMPLETE CHRIST!! How glorious to be found in the Lord our Righteousness!!

In the Third place, what is it to be justified in the court of conscience? Hitherto, I have been speaking to you of Justification before God, or Justification in the court of heaven. This is Justification objectively considered, or God's gratuitous Justification of me in Christ, and for Christ's sake. My standing in Christ before God is objective truth; Christ's standing in me is subjective truth. Christ revealed in me, as mine, is my Justification in the court of Conscience. This is Justification subjectively considered, or Justification experimentally realized in my own soul by the powerful indwelling of the Spirit of God. Paul, addressing the saints at Corinth, says, "But ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, and by the Spirit of our God." (1 Cor. 6:11) Here are three experimental truths mentioned which the Corinthian saints enjoyed. They were washed from all their sins in the blood of the Lamb. The Holy Ghost had purged their consciences by the application to them of the blood of Christ. They were also sanctified by the Spirit of God. If I understood this aright, they were not only separated from the world in effectual calling, but the principle of Divine and spiritual life had been planted in them, which drew their thoughts and affections to high, holy, and heavenly things. They were also Justified. By Justification in this verse, I understand to be meant the Holy Spirit's unfolding to the broken-hearted sinner, the perfect Righteousness of Jehovah Jesus, in which alone, the humbled penitent stands accepted and complete before God. This is indeed experimental Justification. This is realizing and enjoying Christ as our own. The Spirit glorifies Christ in us; for He receives of the things of Christ, and shows them unto us. Justification is one of the things which the Spirit receives of Christ, and which He makes known in the court of conscience. The Holy Spirit pronounces in the heart, and to the conscience, that Christ is the believer's Justification.

What is the instrumental means which the Holy Ghost uses in justifying the believer in the court of conscience? I venture to answer that the instrumental means of Justification in the court of conscience, is the Gospel of our Lord Jesus Christ in the hand of the Spirit. Our Lord said to the eleven: "Now ye are clean through the word which I have spoken unto you." (John 15:3) They were "clean," because Judas was removed from them. They were "Clean," because cleansed in the Saviours' blood. They were "clean" or justified by the Word which Jesus spoke to them. The Spirit made the Word work effectually in them. Now where is the Righteousness of God revealed, save in the Gospel? What should we know of Justification before God without the Gospel of Christ? What should we know of that Righteousness which God looks upon as perfect, if we had not His Revelation? Paul said he was not ashamed of the Gospel of Christ: for it was the power of God unto salvation to every one that believeth. For therein, that is, in the Gospel, is the Righteousness of God revealed. (Rom. 1:16,17) The Gospel of Christ is sometimes called the faith for which we are to contend earnestly. (Jude 3) We may know many things about God as revealed in the book of nature. In this book of nature, we may read His power, His wisdom, and His knowledge. But we do not read in the book of nature how sin entered into the world, and how a sinner is justified and saved. These facts are revealed to us only in the Gospel of the grace of God. The Gospel contains God's own revelation of Himself. In the Word of God is revealed to us, the true nature of sin and its consequences, and in the same Word is revealed to us the only means of salvation. God puts honor upon His own Word, and makes it the blessed instrument in the salvation of souls.

Now arises another question: Why are we said to be justified by faith? God justifies the Jews by faith, and the Gentiles through faith. (Rom. 3:30) Justification by faith stands in contrast with Justification by works. And we are told, that by the works of the law shall no flesh be justified. (Gal. 2:16) According to this then, there is no Justification either in the court of heaven, or in the court of conscience by works. And if it be not of works, then it is of faith, which is not a work of the creature but of God. "To him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness." (Rom. 4:5) What is this Justifying faith? Some have said that it is the spiritual eye which sees and appreciates Christ as He is revealed in the Scriptures of truth. That it is the spiritual mouth which feeds upon Him as the true bread sent done from heaven. These illustrations may be regarded as aptly setting forth faith. But who gives the seeing eye? Who gives the receiving and embracing hand? Who gives the mouth which takes in the food? Surely, God is the Maker and Giver of all these? Justifying faith is the gift of God. It is given unto you to believe. Faith is the fruit of the Holy Ghost. Let us notice a verse which some persons consider so very difficult to understand. Read Romans 1:17, "For therein (that is in the Gospel) is the Righteousness of God revealed from faith to faith: as it is written, the just shall live by faith." The word for faith is used in this verse both for the Gospel, and for the faith wrought by the Spirit in the heart. Hence, out of the faith of the Gospel to the faith which the Holy Ghost has produced in the heart of the child of God. "From faith to faith," may be regarded as two vessels. Out of the former into the latter. You have similar constructions in the Scriptures. "Emptied from vessel to vessel." (Jer. 48:11) "Passed from death unto life." (John 5:24; 1 John 3:14) God has revealed His Righteousness in the Gospel, which Gospel is called the faith. This is seen and realized by that faith which is wrought in the heart by the Spirit of God. Now let us see how these things are brought together in the 10th of Romans: "The word is nigh thee, even in thy mouth and in thy heart: that is, the word of faith, which we preach." This is the vessel of faith, out of which the believer draws water, even living water, from the wells of salvation. Now for the other vessel: "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confessing is made unto salvation. For the Scripture saith, Whosoever believeth on Him shall not be ashamed." (vs. 8-12) The Apostle had proved the case before from the Old Testament saying, "The just shall live by faith." Now every "just" or righteous person has been quickened by the Spirit, and therefore, is a spiritual person. These are the just, or the just ones, who live by faith. Our Lord rebuked Satan, saying, "It is written, man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." (Matt. 4:4) This must impress you, that the believer lives upon the food which the word of God supplies. And it is this faith which is reckoned for righteousness, because the believer is fully persuaded that what God has promised in His word, He is able also to perform.

When a person realizes his Justification in the court of conscience, then there are fruits or evidences which he enjoys. Many Christians like comfortable evidences, but they do not always get what they like. They would have these evidences given them, I have no doubt, if they were always good for them. I find that many of God's dear children are looking continually to their own vileness, to the corruption of their own wicked hearts, as if that were to yield them some comfort, happiness, peace and joy. I am sure that when I look within, I feel like the Apostle, "O wretched man that I am." And is it to be wondered at? when we consider that "within we are full of all uncleanness." My beloved brethren, peace and happiness, joy and gladness, in the soul, never spring from the old man, but are the outcome of the new man, which God the Holy Ghost has renewed in knowledge, in righteousness, and in true holiness, after the image of Him that created him. What then are some of the fruits or evidences, which the child of God enjoys in his own soul, when he realizes for himself his Justification in the court of conscience? I shall only mention two or three of these fruits. Peace is one of the fruits. Being justified by the death and resurrection of Jesus Christ, and this great truth being revealed in the soul by the Spirit--then what? "By faith we have peace with God through Jesus Christ our Lord." Standing in Christ by faith "we rejoice in hope of the glory of God." (Rom. 5:1,2) But this is not all: Faith glorifies God. You remember God's promise to Abraham, that he should have a son, and that he himself should be a father of many nations. Reason said, "No"! "No"!! "Impossible"!!! But what did faith say? "He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God." (Rom. 4:20) After these things, I think I may venture to advance to my last point.

Fourthly, what is it to be justified before men? Hitherto I have shown you what is meant by Justification; what it is to be justified in the court of heaven; and, what it is to be justified in the court of conscience. Now, I shall endeavor to show you what it is to be justified before men. Paul asked his brethren at Thessalonica, to pray for him and others, "that they might be delivered from unreasonable and wicked men: for all men have not faith." (2 Thess. 3:2) What is it be justified before men of faith? This is rather the idea which I wish to enlarge upon. And why? Well, the world knows nothing about Justification. And the carnal professor knows nothing about it. How, then, can these persons act as judges in so important a matter as that of the justification of a believer before men? Believers are justified before men in two ways: by their WORDS, and by their WORKS. In this part of our subject, we have not to deal with the THOUGHTS of believers, excepting so far as they are seen in their WORDS and WORKS.

Believers are justified before men by their WORDS. You will remember what our Lord said to the Pharisees in the 12th of Matthews Gospel: "O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things; and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy WORDS thou shall be justified, and by thy WORDS thou shall be condemned." Men's words either justify them or condemn them. "A generation that curseth their father, and doth not bless their mother," (Prov. 30:11) is a condemned generation. But a generation which blesses father and mother, is a justified generation. Now believers are justified before men by their WORDS. But you may be saying, how does this appear? I shall now try to show you. Believers are justified before men when they declare what is right according to the WORD of the Lord. What is their conversation? "Whoso offereth praise glorifieth me--and to him that ordereth his conversation aright will I show the salvation of God." (Ps. 50:23) "Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom. (James 3:13) Peter dwells much upon being holy in all manner of conversation; upon having an honest conversation; and upon having a good and chaste conversation. What is this, but a believers Justification before man by his WORDS? And then believers confess Jesus before men and are not ashamed of Him. They confess with their mouth that Jesus Christ is come in the flesh. And like Peter they confess that Jesus is the Son of the living God. Every prayer offered unto God through Jesus Christ by a believer, is a justifying of him before men. And every hymn of praise and thanksgiving which goes up to the throne of God in heaven through our adorable Mediator is a justifying of the believer before men. O most gracious God, grant that all our WORDS, whether in our confessions of Thy dear Son, or in our prayers unto Thee through Him, or in our praises and thanksgivings unto Thee by Him, may be alway with grace, seasoned with salt, and that Thy Holy Spirit may teach us how to order our conversation aright before every man.

As we are justified by our WORDS before men, so also are we justified by our WORKS before men. WORKS arising out of faith are called GOOD WORKS. A tree is known by its fruit, and so are believers by their WORKS. Abel, in faith, offered sacrifice to God, which was a good work. Noah in faith prepared an ark to the saving of his house, and this was a good work. Abraham, in faith, offered his son Isaac upon the altar, and this was a good work. Faith is evidenced by works. And hence it is, that James says, "Ye see then how that by works a man is justified, and not by faith only." Rahab evidenced her faith by her works, and of her it is said, she was "justified by her works." But the GOOD WORKS of these worthies never justified them before God, but were the evidences, proofs, and fruits of a lively faith in Christ Jesus. Take a few passages which bring this subject before us in a practical manner. "What doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God." This verse covers the whole field of GOOD WORKS. I might quote largely from the Epistles bearing upon this subject. "Let us not be weary in well doing: for in due season we shall reap, if we faint not. As we have therefore opportunity, let us do good unto all, especially unto them who are of the household of faith." (Gal. 6:9,10) Believers are to do good, and to be rich in GOOD WORKS. They are to be most careful to maintain GOOD WORKS. And indeed, real believers are the only persons who are capable of performing these GOOD WORKS. May the God of peace make us perfect in every GOOD WORK to do His will, working in us that which is well-pleasing in His sight, through Jesus Christ; to Whom be glory for ever and ever. May this great fact be settled in your minds, that a believer's Justification before men, is either by his WORDS or by his WORKS, and these WORDS and WORKS are the fruit of that faith which the Holy Ghost vouchsafes to every person whom He regenerates.

I must now conclude, and in doing so, let me give you in summary the substance of my Sermon this evening. I commenced by showing you the importance of carefully considering the doctrine of Justification, which is a foundation doctrine of the Gospel. That a defect in laying this foundation, is dangerous to the superstructure. We divided our subject into four parts, and explained to you first, the meaning of Justification, as set forth in Holy Scripture. That it is esteeming, accounting, reckoning, declaring and pronouncing a person righteous. That Justification differs from the pardon of sin. Secondly, we have shown you what it is to be justified before God, or in the court of heaven. That the moving cause of a Sinner's Justification in the sight of God, is grace--Justified by His grace. And not only so, but Justified "freely," or "gratuitously," by His grace. There is no cause in the sinner why God should justify him. The cause is in God Himself, hence we are justified freely by His grace. The means or meritorious cause of our Justification before God, is Christ Jesus, Christ the Lord our Righteousness, therefore it is said, "through the Redemption that is in Christ Jesus." Jehovah Jesus is the REPRESENTATIVE MAN in the court of heaven. Thirdly, we have shown you what it is to be justified in the court of conscience. This is Justification experimentally realized in the heart by the power of the Holy Ghost. The Gospel is the instrumental means which He uses in making known the glad tidings to the soul, whilst faith is the spiritual eye which sees and enjoys the Saviour. And lastly, believers are justified before men both by their WORDS and by their WORKS. What more can I add to these things? unless it be that we supplicate the God of all grace to send down the Holy Ghost into our hearts, that we may be wholly inclined to adorn by our lives the doctrine of our God and Saviour in all things. May the Divine Spirit help us to glorify our Covenant God in all our THOUGHTS, our WORDS, and WORKS through Jesus Christ our Lord. Amen! and Amen!!




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