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HE Addrefs, S. 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, S. 2. The Form of proceeding in the general Judgment, mentioned by our Saviour, fuppofes all who are to be concerned in that Judg ment, to have heard of the Gospel, §. 3. The Scripture plainly fuppofes a great difference between the Punishment of them who never had heard of the Gol d4



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fpel, and of thofe who had heard of and
rejected it, §. 4. Unbelievers are the
Perfons defigned in the Scripture for E
ternal Punishments, Who must there?

fore be fuppofed to have heard of the

Gofpel, S. 5. The place of S. John

v. 28, 29. answered, §. 6. The Do-

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 alfo a-
greeable to thofe Heathen Originals, from
whence the Phrases of the New Tefta-
ment concerning this Matter are derived,
§. 8. The Doctrine is owned by S. Jus
tin Martyr, S. 9. And by Tatian,

S.To. And S. Irenæus, §. 11. And

Athenagoras, S. 12. And Theophi

lus Antiochenus, S. 13. Tertullian

thought the Soul ex traduce, and there-

fore naturally Mortal, S. 14. That

Opinion of Tertullian, though generally

deferted in the end of the 4th Century

(when the Opinion that favoured the natu-

ral Immortality of the Soul began) yet

was not, even then condemned, §. 15. Tertullian is alfo otherwise very full in af ferting the natural Mortality of the Soul, and in deriving its actual Immortality from the Spirit, S6. 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,v 17. S. Cyprian owns the fame DiftinEtion between our firft 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 alfo Lactantius, S. 20. S. Athanafius owns the natural Mortality of the Soul, and afcribes its actual Immortality to the Spirit received from the Aoy, S. 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 Apollinarifts, that even that might be rescued


on account of the former Peculium was perfectly arbitrary: So they who were not profelyted into that Peculium, feem to have been fo long left to their natural Mortality, S. 29. The Universality of thofe, 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 Gofpel, and who had heard it preached to them, S. 30. There is no neceffity, that all who died in Adam fhould 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 wrah, not the wreuμa, S. 33. The Dead in Chrift who are to rife firft, are not opposed to the Dead out of Chrift, but to thofe 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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