THE CONTENTS OF THНЕ Epiftolary Difcourse, TH HE Address, §. 1. The Scripture owns all our Title to Immortality to proceed from the Spirit. Yet Jo, as to own the Immortality of them to Punishment, who hear the Gospel, tho they do not receive it, §. 2. The Form of proceeding in the general Judgment, mentioned by our Saviour, Supposes all who are to be concerned in that Judg ment, to have heard of the Gospel, S. 3. The Scripture plainly fuppofes a great difference between the Punishment of them who never had heard of the Gol pel, d 4 spel, and of those who had heard of and ternal Punishments. Who must there fore be supposed to have heard of the Gospel, $.5. The place of S. John v. 28, 29. answered, S. 6. The Dor Etrine of deriving Immortality from the Divine Spirit, is perfectly agreeable to the Notions received by the Jews in the Apoftolical Age, S. 7. It is also a- greeable to those Heathen Originals, from whence the Phrafes of the New Tefta- ment concerning this Matter are derived, §. 8. The Doctrine is owned by S. Ju- tin Martyr, S. 9. And by Tatian, S. 10. And S. Irenæus, §. 11. And Athenagoras, §. 12. And Theophi lus Antiochenus, §. 13. Tertullian thought the Soul ex traduce, and there fore naturally Mortal, S. 14. That Opinion of Tertullian, though generally deserted in the end of the 4th Century was not, even thien condemned, S. 15. Ter tullian is also otherwile very full in afferting the natural Mortality of the Soul, and in deriving its actual Immortality from the Spirit, S. 16. Origen knew no Tradition of the Church in his Age against that Opinion of Tertullian; though himself differed greatly from it No, nor Pamphilus, nor Eufebius, S. 17. S. Cyprian owns the fame Diftin Etion between our first Birth, by which we receive our Souls; and the second Birth, by which we receive the Spirit, S. 18. Arnobius owns our Souls mortal in their own Nature, and immortal only by the Spirit, S. 19. So also Lactantius, S. 20. S. Athanafius owns the natural Mortality of the Soul, and ascribes its actual Immortality to the Spirit received from the ΛόγΘ., §. 21. The fame S. Athanafius, and the Catholick Church with him, prove the Neceffity of our Saviour's affuming even the Supreme part of our Human Souls against the Apolli narifts, that even that might be rescued from Distinction between Soul and Spirit fup. posed in the Disputes with the Hereticks from the days of the Apostles themselves, §. 23. The Doctrine of the natural Mortality of the Soul, thus explained, can have no ill Influence on our present Practice, §. 24. The Immortalizing Principle was generally believed not ingre- dient in the nature of the Human Soul, among the Heathens themselves, §. 25. The Primitive Christians disliked the *reasoned on Principles inconsistent with the Belief of it, §. 26. The Immor- tality of the Soul, is a Revelation of the Gospel; and therefore not capable of being proved by Reasons from the Na- ture of the Soul itself, S. 27. the Jews of the Apostles Age (though many of them believed the Immortality of Human Souls, yet) knew of no Di- on on account of the former Peculium was perfectly arbitrary: So they who were not proselyted into that Peculium, feem to have been so long left to their natural Mortality, S. 29. The Universality of those, who are mentioned as concerned in the Revelations of the Gospel, does not neceffarily include any more of the Gentiles, than those who lived after the Preaching of the Gospel, and who had heard it preached to them, S. 30. There is no neceffity, that all who died in Adam should be immortalized by Chrift, S. 31. The Apostle intimates, that, in the space between Adam and Mofes, they, who had not the Spirit, were left to their actual Mortality, S. 32. The Light that enlightens every Man that cometh into the World is the wνοή, not the πνεῦμα, S. 33. The Dead in Chrift who are to rife first, are not opposed to the Dead out of Chrift, but to those who do not continue in him till their Death, S. 34. They who knew of no Divine Law by which they & were |