This relation to Himself God has founded for us sinful men in Christ, and specially in His atonement. It is part of what is divinely held out to us, as life or well-being in Christ. When we do awaken to it, our whole religious attitude towards God takes character from it, and is to be ordered accordingly. This way of being related to God is called God's righteousness, or righteousness "from God," because it is not set up by us, but by God's grace, through the redeeming work of Christ ("being justified freely by His grace, through the redemption that is in Christ Jesus"--Rom. iii. 24). On the other hand, it is righteousness "of faith," or "through faith of Christ," because faith subjects itself to the order of grace, revealed and made effectual in Christ, and therein finds the reconciliation. For the believing man the relation becomes effectual and operative. He is "accepted in the Beloved." He is "constituted righteous" (Rom. v. 19), and his intercourse with his Heavenly Father regulates itself accordingly, he being justified "from--or upon--his faith." The harmony with God on which he has entered becomes, in some degree, matter of consciousness for himself (Rom. v. 1). With this connection of things in view, the Apostle teaches that righteousness is imputed, or reckoned, to him who believes in Jesus (Rom. iv. 24). Whatever opinion we may choose to entertain of this scheme, it ought not to be disputed that this, in general, is Paul's conception of the matter. However, let us emphatically note that it is as "in Christ," "found in Him," the Apostle possesses this form of well-being. If there be such a thing as a real union between the Saviour and Paul, then in the Saviour and with the Saviour Paul is thus righteous. The faith to which this righteousness arises is faith that unites to Christ, and not any other kind of faith. And so, if it be possible for Paul to fall from Christ, then also he must fall from the righteousness of faith. In Christ a relation to God appears, made good, maintained, and verified, in which He gathers to Himself and comprehends all true believers: "for which cause He is not ashamed to call them brethren." Hence also this Christian benefit, though it is distinguishable, is not separated radically from the other benefits. It is not possible to take the one and leave the rest; for Christ is not divided. But there is an order in His gifts; and, for Paul, this gift is primary. God is ours in Christ; therefore religion, true religion, may begin and go on.