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.
2. As negative holiness is required to declare one a righteous man; so also positive holiness must be joined therewith, or the man is unrighteous still. For it is not what a man is not, but what a man does, that declares him a righteous man. Suppose a man be no thief, no liar, no unjust man; or, as the Pharisee saith, no extortioner, nor adulterer, &c., this will not make a righteous man; but there must be joined to these, holy and good actions, before he can be declared a righteous man. Wherefore, as the apostle, when he pressed the Christians to righteousness, did put them first upon negative holiness, so he joineth thereto an exhortation to positive holiness; knowing, that where positive holiness is wanting, all the negative holiness in the whole world cannot declare a man a righteous man. When therefore he had said, “But thou, O man of God, flee these things” (sin and wickedness), he adds, “and follow after righteousness, godliness, faith, love, patience, meekness,” &c.; 1 Tim. vi. 11. Here Timothy is exhorted to negative holiness, when he is bid to flee sin. Here also he is exhorted to positive holiness, when he is bid to follow after righteousness, &c.; for righteousness can neither stand in negative nor positive holiness, as severed one from another. That man then, and that man only, is, as to actions, a righteous man, that hath left off to do evil, and hath learned to do well, Isa. i. 16, 17; that hath cast off the works of darkness, and put on the armour of light. “Flee youthful lusts (said Paul), but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart;” 2 Tim. ii. 22.
The Pharisee, therefore, as to the general description of righteousness, made his definition right; but as to his person and personal righteousness, he made his definition wrong. I do not mean he defined his own righteousness wrong; but I mean his definition of true righteousness, which standeth in negative and positive holiness, he made to stoop to justify his own righteousness, and therein he played the hypocrite in his prayer: for although it is true righteousness that standeth in negative and positive holiness; yet that this is not true righteousness that standeth, but in some pieces and ragged remnants of negative and positive righteousness. If then the Pharisee would, in his definition of personal righteousness, have proved his own righteousness to be good, he must have proved, that both his negative and positive holiness had been universal; to wit, that he had left off to act in any wickedness, and that he had given up himself to the duty enjoined in every commandment: for so the righteous man is described; Job i. 8; ii. 3. As it is said of Zacharias and Elisabeth his wife, “They were both righteous before God, walking in all the commandments and ordinances of the Lord blameless;” Luke i. 5, 6. Here the perfection, that is, the universality, of their negative holiness is implied, and the universality of their positive holiness is expressed: they walked in all the commandments of the Lord; but that they could not do, if they had lived in any unrighteous thing or way. They walked in all blamelessly, that is, sincerely, with upright hearts. The Pharisee’s righteousness, therefore, even by his own implied definition of righteousness, was not good, as is manifest these two ways—
1. His negative holiness was not universal.
2. His positive holiness was rather ceremonial than moral.
1. His negative holiness was not universal. He saith indeed, he was not an extortioner, nor unjust, no adulterer, nor yet as this Publican: but none of these expressions apart, nor all, if put together, do prove him to be perfect as to negative holiness; that is, they do not prove him, should it be granted, that he was as holy with this kind of holiness, as himself of himself had testified. For,
(1.) What though he was no extortioner, he might yet be a covetous man; Luke xvi. 14.
(2.) What though, as to dealing, he was not unjust to others, yet he wanted honesty to do justice to his own soul; Luke xvi. 15.
(3.) What though he was free from the act of adultery, he might yet be made guilty by an adulterous eye, against which the Pharisee did not watch (Matt. v. 28), of which the Pharisee did not take cognizance.
(4.) What though he was not like the Publican, yet he was like, yea was, a downright hypocrite; he wanted in those things wherein he boasted himself, sincerity; but without sincerity no action can be good, or accounted of God as righteous. The Pharisee, therefore, notwithstanding his boast, was deficient in his righteousness, though he would fain have shrouded it under the right definition thereof.
(5.) Nor doth his positive holiness help him at all, forasmuch as it is grounded mostly, if not altogether, in ceremonial holiness: nay, I will recollect myself, it was grounded partly in ceremonial and partly in superstitious holiness, if there be such a thing as superstitious holiness in the world; this paying of tithes was ceremonial, such as came in and went out with the typical priesthood. But what is that to positive holiness, when it was but a small pittance by the by. Had the Pharisee argued plainly and honestly; I mean, had he so dealt with that law, by which now he sought to be justified, he should have brought forth positive righteousness in morals, and should have said and proved it too, that as he was no wicked man with reference to the act of wickedness, he was indeed a righteous man in acts of moral virtues. He should, I say, have proved himself a true lover of God, no superstitious one, but a sincere worshipper of him; for this is contained in the first table (Exod. xx.), and is so in sum expounded by the Lord Christ himself (Mark xii. 30). He should also, in the next place, have proved himself truly kind, compassionate, liberal, and full of love and charity to his neighbour; for that is the sum of the second table, as our Lord doth expound it, saying, “Thou shalt love thy neighbour as thyself;” Mark xii. 31.
True, he says, he did them no hurt; but did he do them good? To do no hurt, is one thing; and to do good, is another; and it is possible for a man to do neither hurt nor good to his neighbour. What then, is he a righteous man because he hath done him no hurt? No, verily; unless, to his power, he hath also done him good.
It is therefore a very fallacious and deceitful arguing of the Pharisee, thus to speak before God in his prayers: I am righteous, because I have not hurt my neighbour, and because I have acted in ceremonial duties. Nor will that help him at all to say, he gave tithes of all that he possessed. It had been more modest to say, that he had paid them; for they, being commanded, were a due debt; nor could they go before God for a free gift, because, by the commandment, they were made a payment; but proud men and hypocrites love so to word it both with God and man, as at least to imply, that they are more forward to do, than God’s command is to require them to do.
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