1. We can only determine what is righteous or unrighteous by the test of God’s holy law. Every thing that is repugnant to this perfect rule, is unrighteousness; and that which is commensurate with its sacred requisitions, is righteousness. In the former branch of the definition, there is implied every _kind_ and every _degree_ of contrariety to the law: as the latter comprehends universality and perfection of obedience. From hence it must, at first view, appear, that although there is, allowedly, a deeper _malignity_ in some sins than in others, yet that _every_ transgression of the law is sin, and merits death: and that, therefore, no _medium_ can be found between righteousness and unrighteousness: for the scripture asserts, that “_all_ unrighteousness is sin:” so that, before the popish distinction between sins _venial_ and sins _mortal_ can be admitted, it must first be demonstrated that there is a middle something between righteousness and unrighteousness, which neither keeps the law nor breaks it; that there are some sins, which in their nature are not damning; and are pardonable, _merely_ because they are _little_ in point of aggravation. But, that absurdities of this nature are as contrary to sound divinity, as they are repugnant to right reason, it is evident, because, “the _wages_ of _sin_,” of every sin, “is death;” and the holy law of God, without leaving vain man to judge for himself in a matter of so great importance, stamps a _curse_ upon every failure in obedience, whether great or small; saying, “_Cursed_ is every one that continueth not in ALL things written in the book of the law to do them.”