nor by word, nor by letter as from us, as that the day of Christ is at hand." (2 Thes. ii. 1, 2.) In the former Epistle, the Apostle had exhorted the Thessalonians to moderate their sorrow for the dead, by the consideration of the resurrection, and general judgment. (1 Thes. iv. 13, &c.) Some persons, mistaking the Apostle's meaning, had inferred that the end of the world was approaching, and that the day of Christ was at hand. St. Paul, therefore, in the above passage, at once rectifies this mistake; and it was the more necessary for him to do so, in order to settle and confirm their faith; inasmuch as if this their expectation of Christ's speedy coming1 had been suffered to remain unchecked, it might have tended to unsettle their future confidence in the Gospel statements, when they found such expectation not fulfilled. Hence he cautions them strongly against such a delusion; and then, in the words of the prophecy itself, he assures them, that some memorable events shall take place before the coming of our Lord. "Let no man deceive you by any means, for that day shall not come, except there come a falling away (an apostasy) first, and that Man of SIN be revealed, the

1 The phrase," coming of Christ,” is sometimes used figuratively of His coming to punish the Jews; but here the whole scope of the passage shows clearly, that it is meant literally of the great Day of Judg

ment.

son of perdition, who opposeth and exalteth himself above all that is called God, or that is worshipped. So that he, as God, sitteth in the Temple of God, showing himself that he is God." (2 Thes. ii. 3, 4.)

The Apostasy here is meant in a religious sense, and not a civil or political one; a defection from the true religion; the same as the Apostle refers to, when he elsewhere speaks of "a departing from the faith" (1 Tim. iv. 1), and "a departing from the living God." (Heb. iii. 12.) It is written with the emphatic article the; and "The Man of Sin" being written with the same article, the whole clearly points to some apostasy and power, already spoken of in prophecy. And from the fact of St. Paul using some of the very phrases and epithets which Daniel employed (chap. vii. 25; xi. 36) in describing "the little horn" that was to arise', as well as from other various concurrent marks and circumstances, it seems clear, that the blasphemous power, and its accompanying apostasy, predicted by Daniel,—and the "falling away," and "the man of sin, or son of perdition," mentioned here,— refer to one and the same person and circumstances. And, as in Daniel, "a king" implies not a single individual, but a succession of men exercising similar power; so it is probable that the same mode of expres

1 See Dissertation XIV.

sion is adopted in this passage respecting the "Man of Sin ;" according to the usual phraseology of prophecy, which generally speaks of a body of men under the character of one.

The time for this Power (represented under the denomination of the "Man of Sin") to be revealed, was, however, to be delayed for a season, until "he that letteth (or hindereth) be taken out of the way;" and then shall the Wicked One be revealed. (2 Thes. ii. 7.) This obstacle seems to have been the Roman empire; and, therefore, primitive Christians prayed for its welfare, as knowing when it should be dissolved, the empire of the "Man of Sin" should be raised on its ruins.

But the Apostasy was first to come. Now Idolatry is the highest kind of religious apostasy. The Jews, though they never totally rejected the true God, but occasionally relapsed into idolatry, worshipping Him through the medium of some image, are nevertheless severely arraigned by the prophets for their rebellion and apostasy. And as the Christian Faith admits only "Mediator between God and man, the man Jesus Christ;" so the Church of Rome, by substituting other mediators,-by the worship of images,—and the invocation of the Virgin Mary and numerous saints, has been guilty of the very defection and apostasy which is here referred to; and of that self

one

same rebellion which the prophets so severely condemned in the Jews.

If this apostasy be thus rightly chargeable upon the Church of Rome, then, of consequence, by the "Man of Sin," must be meant THE POPE; not, indeed, any one particular individual, but the succession of men filling that office. And he is properly styled the "Man of Sin," not merely on account of the scandalous lives of many Popes, but more particularly because of the scandalous doctrines and principles, which, as head of the church, he supports; dispensing with the most necessary duties; granting, and even selling, pardons and indulgences, for the most abominable crimes. Or if by sin is meant idolatry in particular, (as is often the case in the Old Testament,) then it is evident, how the popish power hath corrupted the pure worship of God in spirit and in truth, and perverted it to the grossest superstition and idolatry.

This "Man of Sin's sitting in the Temple of God"

(i. e. in the Church of Christ), implies his ruling and presiding there; and sitting there "as God,"-implies his claiming divine authority in things spiritual as well as temporal: and "showing himself that he is God,"-implies his affectation of divine titles and attributes, such as "holiness" and "infallibility;" and assuming to himself high temporal pomp and spiritual

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authority,—such as deposing kings and emperors; obliging them to prostrate themselves, and even kiss his toe; retaining or forgiving sins; forbidding what God had commanded, as marriage, communion in both kinds, &c.; and asserting his decrees to be of greater authority than the word of God, and commanding them to be received on pain of damnation. At his inauguration, the Pope sitteth upon the high altar of St. Peter's Church, thus making the table of God his footstool, and receiving adoration "as God.” He is pleased to be styled, "Our Lord God the Pope, King of Kings, and Lord of Lords: the same is the dominion of God and the Pope. The power of the Pope is greater than all created power, and extends itself to all things celestial, terrestrial, and infernal.” Such is the language even of public decretals and acts of councils. So that the Pope is evidently "the God upon earth," alluded to by St. Paul, who "exalteth himself above every god; who sitteth as God, in the temple of God, showing himself that he is God."

But the Apostle says, "the mystery of iniquity doth already work." (2 Thes. ii. 7.) The seeds of popery were laid even in the Apostles' times; for then we read that idolatry was stealing into the Church (1 Cor. x. 14); and "a voluntary humility and worshipping of angels" (Col. ii. 18); and "traditions,