BUT perhaps some Osorian will 1here again object; Though dissimilitude doth not divide the connection of friendship; but yet things that are so different, that they are opposed to one another by a mutual repugnancy, it cannot by any means be, that those things should be joined together; of which sort are Virtue and Vice, Righteousness and Sin, Love and Hatred. Therefore seeing God is altogether so just in his own Nature, that he cannot but hate Sin; and on the contrary, Man is so wholly drowned in sin, that in every good work, according to the Opinion of Luther, the Saints themselves also do sin, in this so great dissimilitude of things that are opposite to one another; how can it be that Infinite Holiness can be joined by any Communion with Man, if he is such a one as Luther describes him? For so Osorius, from things well said by Luther, but badly understood by him, and worse wrested for the occasion of cavilling, doth very ill argue, not because it is true, but because it seems so to him. But let us first oppose the frivolous Objection; and then let us take Luther's part, as well as we can, against the cruel Incursions of his Adversaries, And first indeed it cannot ⟨p. 199⟩be denied that Justice and Sin are repugnant to one another by the most contrary 2opposition. Likewise we must confess that it is no less true, that all impurity of sin is hateful and abominable to God: For the Anger of God is revealed from Heaven against all ungodliness and unrighteousness of men, who detain the Truth in unrighteousness; as the Apostle speaks very evidently. Which being so, what remains then, but that the Life of the Godly should either be free of all sin in this World, as Osorius contends; or if that cannot be, as Luther affirms, all must be liable to the 3Wrath of God. I answer with the Apostle Paul; That indeed would follow, unless there comes a Mediator, who may interpose himself against the Anger of God in the sinners behalf; who may satisfy for sin, who may obtain pardon, who may mollify the rigour of Justice; yea, who may transpose all the Judgment given against the guilty upon himself, and that now he himself may be Judge of the Cause, who is the forgiver of the Crime. For so we hear in the Gospel; My Father judgeth no man, but hath given all Judgment to the Son. And again; All things are delivered unto me by Father.
BUT perhaps some Osorian will 1here again object; Though dissimilitude doth not divide the connexion of friendship; but yet things that are so different, that they are opposed to one another by a mutual repugnancy, it cannot by any means be, that those things should be joyned together; of which sort are Virtue and Vice, Righteousness and Sin, Love and Hatred. Therefore seeing God is altogether so just in his own Nature, that he cannot but hate Sin; and on the contrary, Man is so wholly drowned in sin, that in every good work, according to the Opinion of Luther, the Saints themselves also do sin, in this so great dissimilitude of things that are opposite to one another; how can it be that Infinite Holiness can be joyned by any Communion with Man, if he is such a one as Luther describes him? For so Osorius, from things well said by Luther, but badly understood by him, and worse wrested for the occasion of cavilling, doth very ill argue, not because it is true, but because it seems so to him. But let us first oppose the frivolous Objection; and then let us take Luther's part, as well as we can, against the cruel Incursions of his Adversaries, And first indeed it cannot ⟨p. 199⟩be denied that Iustice and Sin are repugnant to one another by the most contrary 2opposition. Likewise we must confess that it is no less true, that all impurity of sin is hateful and abominable to God: For the Anger of God is revealed from Heaven against all ungodliness and unrighteousness of men, who ditain the Truth in unrighteousness; as the Apostle speaks very evidently. Which being so, what remains then, but that the Life of the Godly should either be free of all sin in this World, as Osorius contends; or if that cannot be, as Luther affirms, all must be liable to the 3Wrath of God. I answer with the Apostle Paul; That indeed would follow, unless there comes a Mediatour, who may interpose himself against the Anger of God in the sinners behalf; who may satisfie for sin, who may obtain pardon, who may mollifie the rigour of Iustice; yea, who may transpose all the Iudgment given against the guilty upon himself, and that now he himself may be Iudge of the Cause, who is the forgiver of the Crime. For so we hear in the Gospel; My Father judgeth no man, but hath given all Iudgment to the Son. And again; All things are delivered unto me by Father.
- 1Another Calumny of Osorius against Luther.
- 2Romans 1.
- 3A Confutation of the Cavil. All Judgment is committed to the Son, Job. 3. Luke 10.A Confutation of the Cavil. All Iudgment is committed to the Son, Iob. 3. Luke 10.
