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II. A discussion of the character of the apocalyptic harlot, as
set forth by Popish writers. p. 302. 1. Argument from history. Rome pagan was never burned
with fire by the northern warriors. p. 305. 2. Argument from the Bible. The apocalyptic Babylon,
when once subverted, is never to rise again. p. 307. III. A discussion of Mr. Rutter's opinion, that an expositor,
who has once acknowledged himself mistaken on any single point, is never afterwards worthy of the least
credit on other points. p. 309. 1. A perfect expositor cannot reasonably be expected.
2. As little can such an expositor be expected from the de
claration of Daniel respecting the mode in which his
prophecies will be interpreted. p. 312. 3. Mr. Rutter's inversion of the expository telescope.
IV. A discussion of Mr. Rutter's opinion, that the orthodoxy
of the Romish Church is proved by the success of her
missionaries among the pagans. p. 316. V. A discussion of Mr. Rutter's asseveration, that, if the only
true Church of Christ be not the Catholic Church, it is impossible to discover any Church which answers to
Daniel's description of standing for ever. p. 320. 1. In this asseveration, he falls into the old paralogism of
gratuitously identifying the Romish Church and the
Catholic Church. p. 321. 2. The absurdity of his attack on the Church of England, 2. The consequences, which flow from his system as to
wherein he contends that she can claim no higher
antiquity than the reign of Henry VIII, p. 324. . VI. A discussion of Mr. Rutter's allegorical spiritualization of
the two Hebrew kingdoms : wherein he makes Judah a type of the Romish Church, and Israel a type of all heretics and schismatics whether Greeks or Pro
testants. p. 331. 1. The consequences, which flow from Mr. Rutter's system as to Judah. p. 332.
Israel. p. 336. 3. Mr. Rutter's own mode of managing his system. p. 543. 4. A statement of the genuine sense, in which we are to un.
derstand those Scriptures that represent Israel and
Christ. p. 345.
345. (2.) The condition of the Christian Church, as foretold by
prophecy, and as attested by history. p. 346. VII. A discussion of the golden rule of St. Vincent of Lerius,
as advocated and recommended by Mr, Rutter.
1. The real import of the protestant doctrine, that the re
vealed word of God is the sole rule of faith. p. 356. 2. The principle, on which Protestants employ a body of
men to expound the Bible to the people, notwithstand
ing their maintenance of this doctrine. p. 359. 3. The principle, on which the Church of England requires
subscription to her Articles and Homilies, notwithstanding her members maintain the doctrine in
question. p. 366. 4. The case of those, who refuse subscription. p. 373.
Respecting the scriptural use of the word Mystery. p. 376.
On the general use of the word Mystery in Holy Scripture. p. 376.
THE idea, conveyed to the early gentile converts by the scriptural use of the word Mystery, must have been that of the ancient pagan Mysteries. p. 376.
I. An account of the pagan Mysteries. p. 379.
1. The doctrine taught in them relative to the great father.
2. The speculations of the old theologists were scenically
exhibited in the shews of the Mysteries. p. 382. 3. The door of initiation, p. 382. 4. The doctrine taught in the Mysteries relative to the great
mother. p. 383. 5. The endless succession of similar worlds and divine
logies. p. 383. 6. The mimic labours of the aspirants. p. 384. 7. Peculiar phraseology of the Mysteries. p. 385. 8. The penances undergone during initiation. p. 386. 9. The hierophant, p. 386. 10. The origination of the Mysteries. p. 387. II. Allusive use of the word Mystery in Scripture. p. 389. 1. Whence it was, that Christ came to use the term or to
allude to the thing. p. 391,
(2.) Passages, in which he alludes to the thing. p. 396. 2. The use of the term, or the allusion to the thing, in the
writings of St. Paul. p. 404. (1.) Passages, in which he uses the term. p. 404. (2.) Passages, in which he alludes to the thing. p. 412. (3.) His own account of the ground of sucla phraseology.
III. Opinion of the fathers, respecting the scriptural use of the
word Mystery and the phraseology connected with
it. p. 416. 1. Julius Firmicus. p. 416. 2. Origen. p. 417. 3. Lactantius. p. 418. 4. Tertullian. p. 418. 5. Clemens Alexandrinus. p. 419.
SECT, SECT. 11.
On the use of the word Mystery, with a special reference to the
text which speaks of the Mystery of godliness, as directly establishing the true doctrine of our Lord's nature. p. 426.
A SPECIAL discussion of the text, which speaks of the Mystery of godliness. p. 426. I. The Epistle, which contains it, is addressed to Timothy the
bishop of the Ephesians. p. 427. 1. Respecting the superstition which prevailed at Ephesus.
2. The evidence, that there is a designed allusion to the
pagan Mysteries in the first Epistle to Timothy.
(1.) Mystic tales and endless genealogies. p. 430.
tics. p. 432.
(6.) Those which are without. p. 438.
fested the Church. p. 439.
1. The house of God. p. 442.
(1.) The pillar. p. 4:43.
(2.) The firm foundation. p. 445. 3. The Mystery of godliness. p. 446. HII. The particular point of doctrine, which St. Paul wished to
illustrate in this text by his studied allusion to the pagan Mysteries. p. 446.
1. The dispute relative to the genuineness of the word God,
as it occurs in this text: for in different manuscripts three several readings are found to occur ; OC, OC,
and O. p. 447. (1.) A discussion of the last reading, O. p. 448. (2.) A discussion of the two first readings, oC and OC.
2. Respecting the proposed Socinian version of the passage.
(1.) A specimen of the inconclusive reasoning produced
by that version, even as it must strike a mere English
reader. p. 453. (2.) But the incongruity is much heightened, if we con
sider that the Epistle would be read by newly con
verted Gentiles. p. 458. 3. The reasoning of the apostle will be conclusive, only on
the supposition that he held the doctrine of Christ's
divinity. p. 463. 4. That doctrine is alike established, whether we adopt the
reading 9C or OC. p. 466.
On the use of the word Mystery, with a special reference to the
tert which speaks of the Mystery of iniquity, and as illustrato ing the poetical machinery of the Apocalypse. p. 473.
THE predicted apostasy of the Church to demonolatry, and the principle of pagan toleration or intolerance. p. 473. I. Respecting the Mystery of iniquity, in St. Paul's prophecy of
the man of sin. p. 481. II. As this Mystery of iniquity is developed in the Apocalypse,
the book is studiously written with a perpetual reference to the Mysteries of the Gentiles; and it may