We, like Joseph, are for setting of Manasseh before Ephraim; but God, like Jacob, puts his hands across, and lays his right hand upon the worst man’s head, and his left hand upon the best (Gen. xlviii.), to the amazement and wonderment even of the best of men. “Two men went up into the temple to pray; the one a Pharisee, and the other a Publican. The Pharisee stood and prayed thus with himself; God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican. I fast twice in the week I give tithes of all that I possess.” In these words many things are worth the noting. As, _First_, The Pharisee’s definition of righteousness; the which standeth 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 this negative holiness: for except a man leave off to do evil, he cannot be a righteous man. Negative holiness is therefore of absolute necessity to make one in one’s self a righteous man. This therefore condemns them, that count it sufficient if a man have some actions that in themselves, and by virtue of the command, are good, to make him a righteous man, though negative holiness is wanting. This is as saying to the wicked, Thou art righteous, and a perverting of the right way of the Lord: negative holiness, therefore, must be in a man before he can be accounted righteous.