the _spirit_, as in the _letter_ of them; and as much to the _whole_, as to a _single precept_. 3. From the foregoing considerations, it is plain, that as righteousness consists in a fulfilment of the whole law, according to the perfection, purity, and deep spirituality of its commands; consequently he alone can be denominated a _righteous_ man, whose conduct is a literal transcript of the above definition of righteousness. Or, in other words, he is righteous _legally_, whose thoughts, words and actions, can bear the rigorous examination of God’s law; whose heart is perfectly free from every wrong principle, and every corrupt inclination; whose life exemplifies the whole obedience of the law in its fullest extent; and who can therefore challenge either the law or the law-giver to find _any sin_ in him. And, there is one ingredient more indispensably requisite in the character of a man righteous, according to the _law_; which is, _incessancy_ of obedience. In order to be justified by it, man must not only obey, but _persevere_ in obeying. Perfect obedience will not be sufficient unless it be continued, and that to the end of life. The righteousness of the law saith, “The man that doeth those things shall live by them.” Rom. x. 5. And its penal sanction crieth, “Cursed is every one that _continueth_ not in all things,” &c. 4. And now, where is such a righteous character to be found? The heart and life of Adam, indeed, previous to his fall, literally exemplified it in its greatest perfection. But since that melancholy event, there is an end of all human righteousness. For “the scripture concluding all under sin,” declareth that “there is none _righteous_, _no not one_.” Rom. iii. 10. A declaration, which equally affects Gentiles as well as Jews, and places the fallen children of Adam upon an equal footing, in point of justifying righteousness. “Every mouth must now be stopped, and ALL THE WORLD become GUILTY before God.” Rom. iii. 19. Man cannot justify _himself_: for an attempt to do so would only “prove him perverse,” and be an additional manifestation of his unrighteousness. The _law_ cannot justify him, because “it is weak through the _flesh_,” or the inherent corruption of human nature. “By the deeds of the law there shall no flesh be justified.” Rom. iii. 20. For, “if righteousness come by the law”—if a sinner could be justified by his obedience to it—“then Christ is dead in vain.” Gal. ii. 21. This inability to justify, is not the effect of any absolute weakness in the law itself, but is eventually occasioned through the dreadful degeneracy of human nature, styled in scripture, “the flesh.” The law still retains as intrinsic a power in itself to constitute righteous, as it ever did; and if any man could be found capable of fulfilling its condition of perfect obedience, it would not only justify him, but also entitle him to glory, independent of the