CHAPTER I. The Bible: showing that it is the accredited organ of the

Kingdom of Heaven, and justifying faith in it by demonstrating, 1, that Christ endorsed the Old Testament; and 2, that the writers of the New Testament were the official representatives of Christ, so that his credit is identified with theirs.

II. Infidelity among Reformers: tracing the history of the recent quarrel with the Bible in this country.

III. The Moral Character of Unbelief: showing that it is voluntary and criminal.

IV. The Harmony of Moses and Christ.

V. The Ultimate Ground of Faith: showing that while we are at first led into believing by the teachings of men and books, we attain final solid faith only by direct spiritual insight.

VI. The Guide of Interpretation: showing that the ultimate interpreter of the Bible is not the church, as the Papists hold, or the philologists, as the Protestants hold, but the Spirit of Truth promised in John 14: 26.

VII. Objections of Anti-Spiritualists: a criticism of Coleridge's assertion that all pretensions to sensible experience of the Spirit are absurd.

VIII. The Faith once Delivered to the Saints: showing that Bible faith is always and everywhere faith in supernatural facts and sensible communications from God.

IX. The Age of Spiritualism: showing that the world is full of symptoms of the coming of a new era of spiritual discovery.

X. The Spiritual Nature of Man: showing that man has an invisible organization that is as substantial as his body.

XI. Animal Magnetism: showing that the phenomena of Mesmerism are as incredible as the Bible miracles.

XII. The Divine Nature: showing that God is dual, and that man, as male and female, is made in the image of God.

XIII. Creation: an act of God's faith.

XIV. The Origin of Evil: showing that Christ's theory was that evil comes from the Devil as good comes from God.

XV. The Parable of the Sower: illustrating the preceding doctrine.

XVI. Parentage of Sin and Holiness: illustrating the same doctrine.

XVII. The Cause and the Cure: showing that all diseases of body and soul are traceable to diabolical influence; and that all rational medication and salvation must overcome this cause.

XVIII. The Atonement: showing that Christ, in the sacrifice of himself, destroyed the power of the Devil.

XIX. The Cross of Christ: Continuation of the preceding.

XX. Bread of Life: showing that the eucharist symbolizes actual participation in that flesh and blood of Christ "which came down from heaven."

XXI. The New Covenant: showing that a dispensation of grace commenced at the manifestation of Christ, entirely different from the preceding Jewish dispensation.

XXII. Salvation from Sin: showing that this was the special promise and gift of the new dispensation.

XXIII. Perfectionism: defining the term as referring to God's righteousness, and not self-righteousness.

XXIV. "He that Committeth Sin is of the Devil:" showing that this means what it says.

XXV. Paul not Carnal: showing that he was an actual example of salvation from sin.

XXVI. A Hint to Temperance Men: showing that the common interpretation of the seventh chapter of Romans, which refers the confession "When I would do good evil is present with me," etc., to Christian experience, exactly suits the drunkard, and is the greatest obstacle to all reform.

XXVII. Paul's Views of Law: showing that while he was a champion of the law as a standard of righteousness, he had no faith in its power to secure its own fulfillment, but believed in the grace of Christ as the end of the law, saving men from sin, which the law could not do.

XXVIII. Anti-Legality not Antinomianism: showing that the effectual government of God rules by grace and truth, and in displacing the law, fulfils the law.

XXIX. Two Kinds of Antinomianism: showing that the worst kind is that which cleaves to the law of commandments, and neglects the law of the Spirit of life.

XXX. The Second Birth: showing that this attainment includes salvation from sin, and was never experienced till the manifestation of Christ.

XXXI. The Two-Fold Nature of the Second Birth: showing that the "water and spirit" which are the elements of it, are not material water and air, but truth and grace, or intellectual and spiritual influences.

XXXII. Two Classes of Believers: showing that there were in the Primitive Church two distinct grades of experience: one that of the carnal believers, called nepioi; the other that of the regenerate, called _teleioi_.

XXXIII. The Spiritual Man: showing that a stable mind, a loving heart and an unquenchable desire of progress, are the characteristics of the _teleioi_.

XXXIV. Spiritual Puberty: illustrating regeneration by the change of life which takes place at natural puberty.

XXXV. The Power of Christ's Resurrection: showing that regeneration, i.e. salvation from sin, comes by faith in the resurrection of Christ, communicating to the believer the same power that raised Christ from the dead.

XXXVI. An Outline of all Experience: describing four grades, viz., 1, the natural state; 2, the legal state; 3, the spiritual state; 4, the glorified state.

XXXVII. The Way into the Holiest: showing that the life given by Christ has opened new access to God.

XXXVIII. Christian Faith: showing how it differs from Jewish faith; and how it is to be experienced.

XXXIX. Settlement with the Past: showing the Judaistic character of the experiences of popular modern saints, and appealing from them to the standards and examples of the Primitive Church.

XL. The Second Coming of Christ: showing that Christ predicted, and that the Primitive Church expected, this event to take place within one generation from his first coming; that all the signs of its approach which Christ foretold, actually came to pass before the close of the apostolic age; consequently that simple faith is compelled to affirm that he did come at the time appointed, and the mistake about the matter has not been in his predictions or the expectations of his disciples, but in the imaginations of the world as to the physical and public nature of the event.

XLI. A Criticism of Stuart's Commentary on Romans 13: 11, and 2 Thessalonians 2: 1-8: showing that the premature excitement of the Thessalonians, instead of disproving the theory that the Second Advent was near at that time, confirms it.

XLII. "The Man of Sin:" showing that the diabolical power designated by this title, was already at work when the epistle to the Thessalonians was written; that Paul himself was withstanding it; and that on his departure it was fully manifested.

XLIII. A Criticism of Robinson's Commentary on the 24th and 25th chapters of Matthew: showing that the Second Coming is the theme of discourse from the 29th verse of the 24th chapter to the 31st of the 25th; and that then the prophecy passes to the subsequent reign of Christ and the general judgment.

XLIV. A Criticism of the Rev. Messrs. Bush and Barnes's allegation that the Apostles were mistaken in their expectations of the Second Coming within their own lifetime.

XLV. Date of the Apocalypse: showing that it was written before the destruction of Jerusalem.

XLVI. Scope of the Apocalypse: showing that it relates to the same course of events as those predicted in the 24th and 25th of Matthew.

XLVII. The Dispensation of the Fullness of Times: showing that, as the Second Advent with the first resurrection and judgment took place at the end of the times of the Jews, so there is to be a second resurrection and final judgment at the end of the "times of the Gentiles," or in the "dispensation of the fullness of times."

XLVIII. The Millennium: showing that the period designated by this term is past.

XLIX. The Two Witnesses.

L. The First Resurrection.

LI. A Criticism of Bush's Theory of the Resurrection.

LII. The Keys of Death and Hell.

LIII. Objections Answered. The two last chapters are a continuation of the controversy with Bush.

LIV. Criticism of Ballou's Theory of the Resurrection.

LV. Connection of Regeneration with the Resurrection: showing that regeneration or salvation from sin is the incipient stage of the resurrection.

LVI. The Second Advent to the Soul: showing that there was an intermediate coming of Christ in the Holy Spirit, between his first personal coming and his second.

LVII. The Throne of David: showing that Christ became king of heaven and earth _de jure_ and _de facto_ at the end of the Jewish dispensation.

LVIII. The Birthright of Israel: showing that the Jews are, by God's perpetual covenant, the royal nation.

LIX. The Sabbath.

LX. Baptism.

LXI. Marriage.

LXII. Apostolical Succession: a criticism of the Oxford tracts.

LXIII. Puritan Puseyism.

LXIV. Unity of the kingdom of God.

LXV. Peace Principles.

LXVI. The Primary Reform: showing that salvation from sin is the foundation needed by all other reforms.

LXVII. Leadings of the Spirit: showing that true inspiration does not make a man a fanatic or a puppet.

LXVIII. The Doctrine of Disunity: aimed against a theory that prevailed among Perfectionists, similar to Warren's Individual Sovereignty.

LXIX. Fiery Darts Quenched: showing that the failings and apostasies of Perfectionists are no argument against the doctrine of salvation from sin.

LXX. The Love of Life: showing that the anxiety about the body that is encouraged by doctors and hygienists, is the central lust of the flesh.

LXXI. Abolition of Death: to come in this world, as the last result of Christ's victory over sin and the Devil.

LXXII. Condensation of Life: showing that the unity for which Christ prayed in John 17: 21-23, is to be the element of the good time coming, reconstructing all things and abolishing Death.

LXXIII. Principalities and Powers: referring all our experience to the invisible hosts that are contending over us.

LXXIV. Our Relations to the Primitive Church: showing that the original organization instituted by Christ and the apostles, is accessible to us, and that our main business as reformers is, to open communication with that heavenly body.

_Social Theory._

[Leading propositions of _Bible Communism_ slightly condensed.]