th, _i.e._
personal attachment to Christ (i. 16, 17).

A. Righteousness as a state of man in the sight of God (Justification):
i. 18-v. 21.

a. Righteousness was never attained before Christ came. The Gentiles
neglected their conscience until they sank into abominable sins; future
judgment will certainly come on all men without respect of persons; the
Jews, too, have no right to criticize the Gentiles--they had the Law of
Moses, while the Gentiles only had the unwritten law of conscience, yet
they failed. The Jewish quibble that there was no good in being a Jew
if God condemned him, is refuted. The witness of the Old Testament to
the universality of sin is quoted (i. 18-iii. 20).

b. Exposition of the new method of attaining righteousness. It is
independent of the Law, is universal, is obtainable through Christ's
death which manifests God's righteousness. This method excludes human
boasting, and can be experienced by Jew and Gentile alike (iii. 21-31).

c. The relation of this new method to the Old Testament. Abraham, the
typical saint of the Old Testament, was not justified because of works,
or circumcision, or law. His faith shows that the Old Testament
supports the Christian method of salvation (iv.).

d. The blessed state of the justified Christian. He is filled with
hope, and this hope is guaranteed by the proved love of God. What a
contrast between this blessedness and the effects of Adam's fall! The
work of Christ resembles that of Adam, because it passes from one man
to all men: it differs greatly, because Adam's fall brought sin, our
condemnation, our death. Christ's gift brings grace, our acquittal,
our life. The Fall brought sin, Law increased sin; Grace is greater
than sin (v.).

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B. Righteousness as necessarily involving moral progress
(Sanctification); vi.-viii.

a. Refutation of the theory that we may continue to sin in order to
give God fresh opportunities of displaying His lovingkindness. Our
baptism implies union with the sinless Christ. Refutation of the
theory that we may as well sin as not sin because we are no longer
under the Law. Our marriage to Christ must be fruitful (vi. 1-vii. 6).
The Law is not to be disparaged, though it is impotent to rescue me in
the terrible moral conflict under which I should suffer, if it were not
for Christ (vii. 6-25).

B. Where the Law of Moses failed, the incarnation of Christ succeeds.
The life of Christian righteousness is ruled b