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THE

CONTENTS

OF THE

Epistolary Discourse, T

H E Address, S. 1. The Scri

pture owns all our Title to Immortality to proceed from the Spirit

. Tet So, as to own the Immortality of them to Punishment; who hear the Gospel, the they do not receive it, S. 2. The Form of proceeding in the general Judgment, mentioned by our Saviour, fuppofès all who are to be concerned in that Judgment, to have heard of the Gospel, S. 3.

The Scripture plainly supposes a great difference between the Punishment of them who never had heard of the Gols

d
4

pela

spel, and of those who had heard of and
rejected it, S. 4. Unbelievers are the
Persons designed in the Scripture for E-
ternal Punishments, who must there

fore be supposed to have heard of the

Gospel, S.s. The place of S. John

v. 28, 29. answered, S. 6. The Das

&trine of deriving Immortality from the

Divine Spirit, is perfe&tly agreeable to

the Notions received by the Jews in the

Apostolical Age, S. 7. It is also a-

greeable to those Heachen Originals, from

whence the Phrases of the New Teftas

ment concerning this Matter are derived,

Fi 8. The Doctrine is owned by S. Ju-

itin Martyr, S. 9. And by Tatian,

S.

To. And S. Irenæus, S.11. And
Athenagoras, S. 12. And Theophie
lus Antiochenus, S. 13. Tertullian
thought the Soul ex traduce, and therea
fore naturally Mortal, S. 14. That
Opinion of Tertullian, though generally
deserted in the end of the 4th Century
(when the Opinion that favoured the natu-
ral Immortality of the Soul began) yet
taas not, even then condemned, f. 15. Tere cullian is also otherwise very full in alferting the natural Mortality of the Soul, and in deriving its actual Immorsalicy from the Spirit, S. 16. Origen knew no Tradition of the Church in his Age against that Opinion of Tertullianz though himself differed greatly from it, No, nor Pamphilus, nor Eusebius 17. S. Cyprian oins the fame Distinta Etion between our first Birth, by which we receive our Souls; and the second Birth, by which me receive the Spirit, S. 18. Arnobius owns our Souls morcal in their own Nature, and immortal only by the Spirit, S. 19. So also Lactancius, S.

ipas

S. Athanafius owns the natural Mortality of the Soul, and escribes its actual Immortality to the Spirit received from the Aógo, S. 21. The same s Athanasius, ånd the Catholick Church with him, prove the Necessity of our Saviour's affuming even the Supreme part of our Human Souls againf the Apollinarists, that even that might be rescued

from

20.

on account of the former Peculium was perfe&tly arbitrary : So they who were not proselyted into that Peculium, seem 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 necessarily include any inore of the Gentiles, than those who lived after the Preaching of the Gospel, and who had heard it preached to them, F. 30. There is no necessicy, that all who died in Adam fhould be immortalized by Chrift, S:31. The Apostle intimates, that, in the space between Adam and Moses, 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 arah, not the wysõna, S. 33. The Dead in Christ who are to rise first, are not opposed to the Dead out of Christ, but to those who do not continue in him till their Death, s. 34. They who knew of no Divine Law by which they

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