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the works of john gill vol2 SAMPLE

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The Cause <strong>of</strong> God and Truth<br />

when it belongs to <strong>the</strong> plain and frequent, clear and copious revelations<br />

<strong>of</strong> divine justice. CONT….<br />

<strong>SAMPLE</strong>….To which this author has chiefly replied by referring me<br />

to Dr. Whitby’s Treatise <strong>of</strong> Original Sin, particularly respecting <strong>the</strong><br />

passages <strong>of</strong> Origen, Macarius <strong>the</strong> Egyptian, Athanasius, Basil, Cyrill,<br />

and Optatus. Whose replies to <strong>the</strong>se passages, as well as to some o<strong>the</strong>rs<br />

<strong>of</strong> Origen and Chrysostom, about which this man elsewhere so much<br />

blusters, are mere shifts and evasions, and chiefly lie in setting o<strong>the</strong>r<br />

passages against <strong>the</strong>m.<br />

It will not be denied, nor is it to be wondered at, that <strong>the</strong>re are some<br />

passages in those writers which may seem to militate against this<br />

doctrine; for no controversy being moved about it, <strong>the</strong>y wrote without<br />

guard; but, if it was entirely unknown till <strong>the</strong> times <strong>of</strong> Austin, it is much<br />

<strong>the</strong>re should be any thing <strong>of</strong> it in <strong>the</strong>ir writings; wherefore, upon <strong>the</strong>se<br />

considerations, I say again, and which was before my sense, that one<br />

full testimony in favour <strong>of</strong> it, before <strong>the</strong> controversy was moved, is <strong>of</strong><br />

more weight than ten which may seem to be against it.<br />

But to go on: this author replies to <strong>the</strong> passages referred to by me,<br />

partly by saying <strong>of</strong> o<strong>the</strong>rs <strong>of</strong> <strong>the</strong>m, as those <strong>of</strong> Hilary <strong>of</strong> Poictiers,<br />

Victorinus Afer, and Gregory Nazianzen, that <strong>the</strong>y are nothing to <strong>the</strong><br />

purpose; if <strong>the</strong> reader pleases to take his ipse dixit, his bare word for<br />

it; though <strong>the</strong> first <strong>of</strong> <strong>the</strong>se affirms, that sin and unbelief arise from <strong>the</strong><br />

transgression <strong>of</strong> our first parents; that all mankind are to be considered<br />

under <strong>the</strong> first man, and went astray when he did; and that man is born<br />

under original sin, and <strong>the</strong> law <strong>of</strong> it; and <strong>the</strong> o<strong>the</strong>r represents man in a<br />

state <strong>of</strong> nature, as dead through sin; and <strong>the</strong> third asserts, that all men<br />

sinned in Adam, fell by his sin out <strong>of</strong> paradise, were condemned<br />

through his disobedience, and lost <strong>the</strong> heavenly image. The passages<br />

<strong>of</strong> <strong>the</strong> ancients referred to which he has ventured to make some<br />

remarks upon, are those <strong>of</strong> Justin, Irenæus, Hilary <strong>the</strong> Deacon,<br />

Ambrose, and Mark <strong>the</strong> Eremite, which will be attended to.<br />

40

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