in two things: 1. In negatives; 2. In positives.

1. In negatives; to wit, what a man that is righteous must not be:
"I am no extortioner, no unjust man, no adulterer, nor yet as this
Publican."

2. In positives; to wit, what a man that is righteous must be: "I
fast twice a-week, I give tithes of all that I possess," &c.

That righteousness standeth in negative and positive holiness is
true; but that the Pharisee's definition is, notwithstanding, false,
will be manifest by and by. But I will first treat of righteousness
in the general, because the text leadeth me to it.

First, then, a man that is righteous, must have negative holiness;
that is, he must not live in actual transgressions; he must not be an
extortioner, unjust, an adulterer, or as the Publican was. And this
the apostle intends, when he saith, "Flee fornication," "Flee
youthful lusts," "Flee from idolatry;" and, "Little children keep
yourselves from idols;" 1 Cor. vi. 18; x. 14; 2 Tim. ii. 22; 1 John
v. 21. For it is a vain thing to talk of righteousness, and that
ourselves are righteous, when every observer shall find us in actual
transgression. Yea, though a man shall mix his want of negative
holiness with some good actions, that will not make him a righteous
man. As suppose, a man that is a swearer, a drunkard, an adulterer,
or the like, should, notwithstanding this, be open-handed to the
poor, be a great executor of justice in his place, be exact in his
buying, selling, keeping his promise with his friend, or the like;
these things, yea, many more such, cannot make him a righteous man;
for the beginning of righteousness is yet wanting in him, which is