To the second Question: Christs Satisfaction hath several ways of causing our Justification. 1. That it is the Meritorious Cause, I know few but Socinians that will deny. 2 That it is besides properly a Causa sine qua non, cannot be denied by any that consider, that it removeth those great Impediments that hindered our Justification. And what if a man should say, that because impulsive and procatarcticall Causes have properly no place with God, that therefore the greatest part of the work of Christs Satisfaction is to be the Causa sine qua non principalis? But because my assigning no more to Christs Satisfaction but merit, and this improper causality, doth seem to some to be very injurious thereto; I desire them so long ⟨p. 137⟩to lay by their prejudice & passion while they consider of this one thing, That we are not in this business considering which cause hath the preeminence, in regard of physical production, but which in moral respect deserveth the highest commendation. In point of Morality the greatest praise is seldom due to the greatest natural strength, or to the strongest natural causation. In Physics the efficient hath the greatest part of the glory; but in Morals the Meritorious Cause hath a singular share: As Diogenes said, Quare me non laudas qui dignus sum ut accipiam? plus enim est meruisse quam dedisse beneficium. The like may be said of some Causes sine qua non: That they deserve far greater praise in moral respect, then some that have a proper causality do. It is agreed, that removens impedimentum quâ talis, is Causa sine quâ non: And doth not the greatest part of a Physicians skill lye there? That which taketh away the offending humour, and cleanseth out the corruption, and removeth all hinderances, shall have the greatest share in the glory of the cure, of any artificial cause. Suppose a man be condemned by Law for Treason, one payeth one thousand pound for his Pardon, and thereby procured it under the broad Seal; hereby he suspendeth, and afterward disableth the Law, as to the offender; This man is the efficient of those happy effects, from which the justification of the Traitor ⟨p. 138⟩will follow: But as to his justification it self, he is but the Causa removens impedimenta, taking away the force of the Law, and the offence of Majesty, and whatsoever else did hinder the justification of the offender.
To the second Question: Christs Satisfaction hath severall ways of causing our Justification. 1. That it is the Meritorious Cause, I know few but Socinians that will deny. 2 That it is besides properly a Causa sine qua non, cannot be denyed by any that consider, that it removeth those great Impediments that hindered our Justification. And what if a man should say, that because impulsive and procatarcticall Causes have properly no place with God, that therefore the greatest part of the work of Christs Satisfaction is to be the Causa sine qua non principalis? But because my assigning no more to Christs Satisfaction but merit, and this improper causality, doth seem to some to be very injurious thereto; I desire them so long ⟨p. 137⟩to lay by their prejudice & passion while they consider of this one thing, That we are not in this business considering which cause hath the preheminence, in regard of physicall production, but which in morall respect deserveth the highest commendation. In point of Morality the greatest praise is seldom due to the greatest naturall strength, or to the strongest naturall causation. In Physicks the efficient hath the greatest part of the glory; but in Morals the Meritorious Cause hath a singular share: As Diogenes said, Quare me non laudas qui dignus sum ut accipiam? plus enim est meruisse quam dedisse beneficium. The like may be said of some Causes sine qua non: That they deserve far greater praise in morall respect, then some that have a proper causality do. It is agreed, that removens impedimentum quâ talis, is Causa sine quâ non: And doth not the greatest part of a Phisitians skill lye there? That which taketh away the offending humor, and clenseth out the corruption, and removeth all hinderances, shall have the greatest share in the glory of the cure, of any artificiall cause. Suppose a man be condemned by Law for Treason, one payeth one thousand pound for his Pardon, and thereby procured it under the broad Seale; hereby he suspendeth, and afterward disableth the Law, as to the offender; This man is the efficient of those happy effects, from which the justification of the Traytor ⟨p. 138⟩will follow: But as to his justification it self, he is but the Causa removens impedimenta, taking away the force of the Law, and the offence of Majesty, and whatsoever els did hinder the justification of the offender.
