2. As every transgression of the law is sin, consequently, that can only be denominated _righteousness_, which implies a full conformity to all its precepts. Under this term, therefore, are comprehended _purity of principle_, _perfection_, _universality_, _and spirituality_ of obedience. 1. That any single act of an external nature can possess no claim to righteousness, unless the _principle_ be intrinsically good, is evident; because, St. Paul supposes it possible to “give one’s goods to feed the poor,” and to suffer martyrdom, and yet to do both from a false principle. The nature of fruits is determinable, not by their _appearance_, but by the state of the tree: and fruits of righteousness can only grow upon a righteous stock. As the _heart_ is the seat of principle, _that_ must consequently possess “truth in the inward parts,” in order to communicate purity to its desires, purposes, and aims. If the streams are pure, they must issue from a pure fountain. So that there must be spotless purity of heart to give existence to a righteous act. 2. There is included in the term _righteousness_, not only immaculate purity in principle, but likewise perfection and _universality_ in the act. As every branch of the law is equally holy, just, and good; therefore every precept of it hath an equal demand of obedience, “For, he that said, Do not commit adultery, said also, Do not kill. Now, if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.” James, ii. 11. Man is not left to pick and choose, according to his own option, which of the commandments he may think proper to keep, but is required, on pain of death, to observe the _whole_ law: for, if any _one_ precept could be dispensed with, so of course might all. But “whosoever shall keep the whole law, and yet offend in ONE point, he is guilty of ALL.” James, ii. 10. 3. The righteousness which the law demands, must not only respect the _letter_, but also the _spirit_ of it; for “the law is _spiritual_.” Rom. vii. 14. By the spirituality of the law, the _thoughts_ of the _heart_ come as much under its strict cognizance, as the outward actions of the _life_. Thus the same precept, which prohibits the act of adultery, equally condemns the _lustful thought_ and _lascivious glance_, as violations of the seventh commandment. “Whosoever _looketh_ on a woman to lust after her, hath committed adultery with her already in his heart.” Mat. v. 28. And the same prohibition which, in its letter, condemns the worshipping of images; gives, by its spirituality, the name of _idolatry_ to the inordinate love of any thing that robs God of his right. Thus _covetousness_ in the heart, or the inordinate love of pleasure, will as effectually constitute _idolatry_, in the eye of the law, as the most formal prostration to graven images. So that the _righteousness_, which the law requires, includes a conformity to its sanctions, as fully, in