CHAPTER I.

The Apostacy.

2 THESSALONIANS ii. 3.

"Let no man deceive you by any means: for that day shall not come, except there come a falling away first.

If there were no other prophecy in the New Testament than that which is contained in this Epistle, it would be sufficient of itself to prove the Divine origin of Christianity. The description which it gives of the principles and practices of the Church of Rome, as developed in its whole history, is so clear, so graphic, and minute, that it is impossible to account for the coincidence on any other supposition than that the writer was inspired. A comparison of the prediction with its fulfilment is eminently fitted,

B

under the Divine blessing, to confirm the faith of the Christian, to confound the scepticism of the infidel, and even to open the eyes of Romanists themselves.

The occasion which called forth the prophecy. may be found on the face of the Epistle. A persuasion, arising either from a misunderstanding of certain expressions of Paul's in his former Epistle, or from the circulation of forged Epistles in Paul's name, had laid hold of the minds of many among the Thessalonians, that the day of the Lord was at hand, and that the world was about to come to an end. The effect of this was, that some were unduly alarmed, while others, under pretence, perhaps, of superior regard for the things of eternity, neglected their worldly business, and gave themselves up to idleness. To remedy both evils, the Apostle informs them that many events were to take place, and great and disastrous changes to happen to the visible church, before the great day of the Lord should come. "Let no man deceive you by any means," said he; "for that day shall

66

not come, except there come a falling away first," or more literally, except THE APOSTACY* Come first."

The falling away, the apostacy, of which the Apostle here speaks, was to be no slight, no isolated departure from the faith. It was to be a wide-spread and general defection. Our Lord himself had foretold such an apostacy, when iniquity should abound, when the love of the many should wax cold, when false Christs and false prophets should arise, and error should appear in such subtle and plausible shapes "as to deceive, if it were possible, the very elect." The partizans of the Papacy, indeed, in their pride, claim for their church an entire exemption from any such danger. Whatever church may err, whatever church may fall away, the Church of Rome, say they, cannot. Because Christ said to Peter, "I have prayed for thee, that thy faith fail not," and again, "Thou art Peter; and on this rock will I build my church, and the gates

* ἡ ἀποστασία.

of hell shall not prevail against it,"*—they leap to the conclusion that Rome is infallible, that Rome is incapable of apostacy. Thus they fondly delude themselves. But certain it is that Paul attached no such meaning to the language of Christ as they do. He regarded not the Roman church as beyond the danger of fatal defection. Listen to his own words, as addressed to that very church" Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, The branches were broken off that I might be graffed in. Well: because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear. For if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God: on them which fell, severity: but towards thee goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. "+ The Spirit by which Paul was inspired saw the lurking.

*See Note A.

+ Rom. xi. 18-22.

pride and high-mindedness of the Roman church, while yet in its infancy, and gave it solemn warning of its danger. But the warning was in vain. It did fall away, and that speedily. Chrysostom, at the end of the fourth century, comparing its former state with what it then was, lamented its declension from the position which it occupied when "the apostles of Christ suffered martyrdom in it, and left their whole doctrine to it." "It was a happy church then,” said he; "but now, O Rome, how much art thou changed from the old Rome! Thou which hast been the chief in all the world art now the chief in all wickedness."

Such is the testimony of Chrysostom as to the early declension of the Church of Rome; but the Apostle will himself best explain what he means by "the apostacy." In the First Epistle to Timothy he has given us some of its leading characteristics; and these at once identify it as a Roman apostacy. "The Spirit speaketh expressly, that in the latter times some shall