Aphorisms of justification, with their explication annexed wherein also is opened the nature of…Aphorismes of justification, with their explication annexed wherein also is opened the nature of…

Yet his Essence is too far above us, remote and unknown to be this Rule to the Creature, therefore hath he given us his Laws, which flow from his perfection, and they are the immediate Rule of our Dispositions and Actions and so of our Righteousness.

Here carefully observe, That this Law hath two parts; 1. The Precept and Prohibition prescribing and requiring Duty: 2. The Promise and Commination determining of the reward of Obedience, and penalty of Disobedience. As the Precept is the principal part, and the Penalty annexed but for the Precepts sake; so the primary intent of the Law-giver is the obeying of his Precepts, and our suffering of the Penalty is but a secondary for the attaining of the former.

Here carefully observe, That this Law hath two parts; 1. The Precept and Prohibition prescribing and requiring Duty: 2. The Promise and Commination determining of the reward of Obedience, and penalty of Disobedience. As the Precept is the principall part, and the Penalty annexed but for the Precepts sake; so the primary intent of the Law-giver is the obeying of his Precepts, and our suffering of the Penalty is but a secondary for the attaining of the former.

So is there accordingly a two-fold Righteousness or fulfilling of this Law, (which is ⟨p. 64⟩the thing I would have observed:) the primary, most excellent and most proper Righteousness lieth in the conformity of our actions to the precept: The secondary, less excellent Righteousness) yet fitly enough so called) (see Pemble of Justificat. pag. •.) is, when though we have broke the precepts, yet we have satisfied for our breach, either by our own suffering, or some other way.