The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

A SERMON PREACHED AT ELY, Novemb. V. MDCLXXIII.

2 TIM▪ III. 8.

As Iannes and Iambres withstood Moses: so do these also resist the truth.

IF any one be of that curiosity as to desire to see the picture of incar∣nate Devils let him look here, for the Apostle is charactering such from the beginning of the Chapter hitherto. A generation of men as black as Hell, and of that linage and kinred. An ungodly breed of worthies that, like the Devil himself, sinned as deeply as they could against God; as irrecoverably as they could against themselves, and as destructively as they could to others. That whereas the Lycaonians said concerning Paul and Barnabas, The Gods were come down to them in the likeness of men; Paul and Barnabas might very well say concerning these, That fiends were come up among men in the same likeness of men.

From such turn away, is the Apostles counsel at the fifth verse of this Chapter, which words compare but with those words of another Apostle, Resist the Devil and he will flee from you, and guess what kind of creatures these were. A man may make the Devil flee from him, but there is no putting of these to flight but you must flee from them. Impu∣dent untractable ones, that will by no means be moulded to Religion, Reason or Hu∣manity: that will never be convinced, answered, satisfied, that there is no way to deal with them, but not to deal with them; no way to deal with them, but to flee from them. Their manners the Apostle begins to describe, as vers. 2. That they were lovers of themselves: lovers of money, proud, boasters, blasph••mers, desobedient, &c. so he goes on to the 5th verse. There he describes their Religion, That they had a form of godliness, as a Devil in shape of an Angel of light, but that they denied the power of it, resisted the truth of it, and that not in an ordinary manner and degree, but as Jannes and Jambres withstood Moses.

So that in the words you have mention of a cursed Copy and a cursed Company that wrote after it. The Copy, Jannes and Jambres withstanding Moses, and the cursed Com∣pany that wrote after it, those also resist the truth. The former obscure, who they were, and the latter obscurer.

I. Of Jannes and Jambres you have no more mention by name in all the Scripture: For Moses himself nameth no such men, though the Apostle say, They were the men that did resist him: And the Apostle gives no other signification of them, but only that they resisted Moses. Who then were they, and whence had the Apostle their names? From the common received opinion and agreement of the Jewish Nation, that currently as∣serted that the Magicians of Egypt was called by these names. So their own Authors tell us in their Babylonian Talmud. in the Treatise Menacoth: Aruncha Talmudical Lexicon in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And the Chaldee Paraph. of Jonathan upon Exod. I. to omit more. So that the Apostle takes up these two names neither by revelation, as certainly asserting that the Sorcerers of Egypt were of these names, but as he found the names commonly re∣ceived by the Jewish Nation so he useth them.

Such a passage is that of the Apostle Jude, about Michael contending with the Devil about the body of Moses, which he neither speaketh by inspiration, nor by way of cer∣tain assertion, but only citing a common opinion and conceit of the Nation: he takes an argument from their own Authors and concessions. The observation of such a thing as this is useful, upon general places of the New Testament, which is more worth discour∣sing upon, •••• it suited with the time and p••ace.

Thus have we int••lligenc•• who Jannes and Jambres wer••, the Sorcerers or Magicians of Egypt, that withstood Mose••, helped to ha••••en Phar••••h, ••eceived the people with lying wonders, affronted the real miracles of God, and opposed the deliverance of Israel. Wretches, that one would think, they should never find their matches, and yet the Apostle hath found mates for them: For where was there ever copy of villany set, but some or other was found that hath written after it? Even the crucifying of the Lord of glory, when it cannot be done literally because he is not here again to be crucified, yet there are but too many that in our sense crucifie the Lord of ••l••ry, Heb. VI. 6. And if he had been again upon Earth, do you not think he would have been crucified again be∣fore this?

II. Who these are whom the Apostle compares with Jannes and Jambres is har∣der to find, than to find who Jannes and Jambres were. For the mark whereby the Apostle would discover them seems rather to cloud than to clear their discovery, viz. the circumstance of the time wherein they lived, which he calls the last days, vers. 1. This know that in the last days shall perilous times come. So 2 Pet. III. 3. In the last days shall come mockers walking after their own lusts: the very same men that our Apostle speaks of here. But which are these last days? A threefold conception is taken up concerning the thing.

• 1. That by the last days is meant, all the time of the Gospel from its first coming into the World, to the Worlds end. But that is too wide a compass, to be a mark of such an occurrence as the Apostle speaks of here.
• 2. By the last days, some understand the last days of the World: and so will apply the things and men spoken of here, to these times wherein we live, and hereabout and so to the Worlds end: but this construction will hardly agree to what the Apostle aimeth at here, when he bids Timothy, Turn away from such men: nor agree with other places of Scripture that speak of the same men. Therefore
• 3. The proper meaning of the expression in the common use of the Phrase in Scrip∣ture, is, The last days of Jerusalem and of the Jewish state, when both of them drew near their end and desolation. And for confirming of this among numerous evidences that I might produce, I shall give you but two places of Scripture and the reason of the expression. Act. II. 17. The Apostle Peter citing those words of the Prophet Joel, It shall come to pass in the last days, I will pour out my Spirit upon all flesh, &c. He plainly and positively asserteth that the Prophesie was fulfilled at that time when now it was but forty years to their destruction. The Apostle John, 1 Epistle chap. II. 18. plainly tells, Lit∣tle children, It is the last time, and as you have heard that Antichrist cometh, so there are now many Antichrists whereby we know that it is the last time. And the reason of the expression, Because the destruction of Jerusalem and of the Jewish state, is charactered in Scripture as the destruction of the whole World, which might be evidenced by abundance of in∣stances. Therefore the last days of that City and State, are named as the last days of that World.

Now who these were, of whom in those last days of Jerusalem the Apostle speaketh, may be some question, viz. whether unbelieving Jews, or some that had professed the Gospel but had revolted from it, and had corrupted it by their false doctrine and evil lives.

I doubt not he means the latter, which might be cleared out of several other places in Scripture, and even out of this place also, when the Apostle saith they had a form of godliness, and that concerning the faith or doctrine of the Gospel they were reprobate. The mystery of iniquity he calls it, 2 Thes. II. i. e. iniquity under a mask or visor of Religion, for the opposition of the unbelieving Jew against the Gospel was barefaced iniquity: Iniquity above board, and that had no mask or mystery in it: But these under the mask of the profession of the Gospel opposed the purity and resisted the truth of it. And of such Apostates the Epistles of all the Apostles are full of complainings, as instances might be produced which would take up the whole time now allotted. I shall alledge but these two places. Act. XX. 29, 30. For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speak∣ing perverse things to draw away Disciples after them. And 1 Joh. II. 19. They went out from us, but they were not of us: for if they had been of us, they would no doubt have con∣tinued with us; but they went out that they might be made manifest, that they were not all of us. And to the same tenor tends that parable, Matth. XII. ad ••in.

So that you have here the wickedest men of the wickedest generation that ever was upon the earth. For so was that generation, wherein they lived, and they the very dregs of that generation: that generation resisting Christ and the Gospel with open face, these under a mask of Religion and the Gospel: that generation proclaimed open enmity against the truth, these practising it under pretence of friendship. Those came against Christ with swords and staves, these saluted Christ with a Hail Master, but be∣trayed him, They pretended to the Gospel, as Herod pretended to worship Christ when he was new born, but intended to murther him. And herein they outvied Jannes and Jambres their samplar, as commonly in writing after. a wicked Copy, the Transcript ex∣ceeds the Original. For Jannes and Jambres had never owned the Truth, as they had done: for these had owned it, bet now resist it.

I need not, I suppose, either to trouble my self or you; by insisting to prove that the Apostle by the truth here does mean the Gospel. And do I need to clear why the Gospel is called by that title of the truth? If any desire that let me briefly propose these things to him.

I. First look upon the heathens Theology and Religion, and that were but a mere lie. Those poor wretches as Esa. XLIV. 20. Fed on ashes, and a deceived heart turned them aside, that they could not say there is a lie in my right hand: though there was nothing but a lie there. The Devil foisting the greatest lie upon the World that all the anvils of Hell could forge, viz. to perswade men to worship Devils for God▪ 1 Cor. X. 20. The thing which the Gentiles sacrifice they sacrificed to Devils and not to God. That I may well re∣member to you that passage about the mad Emperor Caligula that would needs be a God, and for that purpose had dressed himself in accoutrements possible to make him seem such a one. A sober man that saw all, being asked what he thought of him, why, saith he, I think he is magnum delirium. A great piece of foolery.

Stand and look on the Divinity of the Heathen as it is charactered by the Poets, and all is but a great fable. Mark the Religion of the Heathen as it was prescribed by their Augurs▪ Pontiffs, Philosophers and it is nothing but a great lie. That the Gospel that was to uncharm those delusions, to release those poor creatures from those cheats and impostures, is most deservedly called The truth.

II. Look upon the Religion of the Jews: that was all but types and shadows: Moses face vailed, Israel in the cloud, all Divinity and Religion under mysteries and figures. The Tabernacle was filled with a cloud as soon as it was set, Exod. XL. ad finem, and all the Ordinances given out of it, cloudy and shadows. Hereupon the Gospel is called the Truth, because it unridled those mysterious Hieroglyphicks, unvailed the face of Moses, and shewed the substance and body, which those vails and shadows did infold. There∣upon it is that the Evangelist makes that most pertinent opposition, Joh. I. 17. The Law was given by Moses. The moral Law was given by Moses, the ministration of condemnati∣on as the Apostle calls it, 2 Cor. III. but grace came by Jesus Christ against condemnation. The ceremonial Law was given by Moses a ministration of types and shadows, but truth came by Jesus Christ substantiating and resolving all.

III. Look into the Gospel it self, It is the greatest and most Divine truth that can be given. And as the Devil when he brought in the Heathen Religion brought in the great∣est lie that could be imposed upon men: So when God brought in the Gospel he brought in the greatest Truth that could be received by men. And should I exceed my bounds▪ if I said, The greatest Truth that could be revealed by God. For what could God reveal to mortal men more than he hath done in it, himself, his Son, his Spirit, his Grace, his Salvation? More than what is revealed in the Gospel shall never be revealed to men on this side Heaven. And is not Heaven it self revealed very plainly in it? And yet there are men in the Text, and men in the World that make it their work to resist this Truth▪ This light to lighten Gentiles they would put out. This glory of the people Israel they would corrupt, and this great and Divine Oracle of God they would silence and stop its mouth. Very fitly resembled in the Emblem, where the candle being lighted and set up, the Devil, the Turk, the Pope, and a company of Hereticks and Persecutors, set with all their earnestness and indeavour to blow it out.

More than an Emblem of such an indeavour, was the great plot and design of this day, from the stroke of which, we are here met to render our acknowledgment and thanksgiving: An indeavour to have blown up and blown out the Truth of God and the purity and power of the Gospel out of this nation for ever.

In the words before us you plainly see two things, an Act and the Agents, resisting of the Truth, and the men that resisted it: But do you not also observe one out of sight, or behind the vail, viz. the providence of God looking on and permitting such a thing to be done. A mystery of iniquity in the cursed acting of the persons, and a mystery of providence and dispensing in suffering them so to act.

I. Concerning the persons and their acting. The Truth might take up the complaint and expostulation of David, It was not an open enemy that did me this evil, for then I should have born it; neither was it an open adversary that magnified himself against me, for then peradventure I might have hid my self from him; but it was thou my companion and familiar, which took counsel with me together and we walked to the House of God, as friends. He that eateth at my table hath lift up his heel against me.

These men and the Truth or Gospel had been old acquaintance, they had conversed and been familiar together, they had taken counsel together, and gone to Church too as friends: but now they become her enemies because she is Truth. They had approved the Gospel, been initiated into it, profest it, and it may be some of them had preached it, but now they become its enemy because she is Truth. They had once received the knowledge of the Truth, but now they wilfully sin against it, Heb. X. 26. They had once known the way of Righteousness, but now were utterly turned away from it, 2 Pet. II. 21. They had once run well, as Gal. III. but now they run clear counter to what they had done: and seek to destroy the Gospel which they had once professed, and resist the Truth with as much, nay more fervency and earnestness, than ever they owned it.

It was Pauls honour and comfort that He now preached the Gospel which he once destroy∣ed, Gal. I. 22. but it was these wretches dread and condemnation that they destroyed the Gospel which they once preached.

That general Apostasie or revolting from Truth that was then in the Church, brought forth twins of a clear contrary complexion as different as Jacob and Esau, if I may use Jacobs name with such persons, when both of them are of the manners and conditions of Esau and you could hardly tell which of them was the worse. For some Apostatized to pure Judaisme, some to meer or worse than Heathenism, some to dote upon the rites of Moses, and to look to be justified by the works of the Law, and to betake themselves to a Pharisaical austerity, hoping thereby to be justified. Others revolted to all loosness of life and Atheism, abusing the liberty of the Gospel to libertinism, and turning the grace of God into wantonness: and accounting all things lawful, that might content the flesh and please a carnal mind.

Now the Apostles give intimation of both these, and sadly complain and invey against them, I need not to particularize, he that runs may read it; more especially in the Epistle to the Galatians concerning the former, and in 2 Pet. II. and Jude concerning the latter.

I might speak how these wretches did resist the Gospel, or what instruments or machi∣nations they used for the opposing of it. As

• 1. Venting damnable Heresies and Doctrines of Devils, as our two Apostles tell us, 1 Tim. III. 1. 2 Pet. II.
• 2. Using the trade of Jannes and Jambres, conjuration and sorcery and lying miracles, as our Law had foretold, Matth. XXIV. 24. That they should shew signs and wonders to de∣ceive the very elect, if it were possible. And the Apostle tells it was so as our Saviour had foretold, 2 Thes. II. 9. That the coming of this mystery of iniquity, was according to the working of Satan, in all power and signs and lying wonders.
• 3. They used the trade that the Roman Emperors afterward used, of bitter, sharp and cruel persecution. Of which you have several memorials in the Epistles: ravening Wolves breaking into the Church in sheeps clothing, and making sad havock of the flock all before them. This was the judgment that begun at the house of God, 1 Pet. IV. 17. The hour of temptation that came upon all the Earth, Rev. III. 10.

I might by the way observe, How far a man may fall from the true profession of the Gospel, viz. so far as to become the worst of men, and the Gospels most bitter enemy. And that the bitterest enemies of the Gospel have ever been some that have pretended to the Gospel. Persecution never did that mischief in the Church that Heresie hath done: And the sorest wounds that the Gospel ever received, were like his in Zach. in the house of her friends, but this I shall not insist on.

You see Jannes and Jambres have here met with their match: but is there any match to be found for these men, that have matched them? Yes, look at Rome and you find them there. As many Protestants and Papists by the last days do indeed understand the last days of the World: So many Protestant Divines do attribute all the characters of those wretched men to the Papacy. And indeed they are so like that it is no wonder if they be not clearly discerned asunder. Though the Papacy would be taken for a Jacob, yet she must give leave to standers by to take her for Esau, when her hands and neck and other parts be as rough as his.

Set her and this mystery of iniquity, we have been speaking of, together, and can you know them asunder? Though I am not perswaded the Apostle speaks of Rome, in 2 Thes. II. but of these first Apostate Christians, yet comes not Rome an inch behind what is charactered there.

I. Both of them Apostatized from the truth, she as well as those in the Text before us. Its very true, Rome had once been a famous Church, whose Faith was renowned through the whole World, as the Apostle intimates once and again in his Epistle thither. But as the Historian, Quaeres Samnium, You may seek for Samnium where Samnium was, and not find it: so may you seek for such a Church there where once such a Church was and be far enough from finding it. Corruptio optimi, The corruption of that best Church that then was is become the worst corruption. And if you would find either truth or a right Church there, you do but look for the living among the dead. They brag of their incorruption, and that their Doctrine and Worship hath descended pure all along, and that that Church hath not been tainted from its first foundation by Peter and Paul. So the Jews of old cried, The Temple of the Lord, The Temple of the Lord, when they had made it a den of thieves.

You can hardly perswade me, but some taint was got into that Church (in the time of Peter, I do not say, for I am assured he never was there, but) even before Paul came there, and while he was there: and sure he must be of a large faith that can believe she hath kept pure so many hundred years together above a thousand. When I read that, Rom. XVI. 17. I beseech you brethren mark those that cause divisions and offences, contrary to the Doctrine ye have learned, and avoid them. For they serve not our Lord Jesus Christ, but their own belly. I cannot but strongly suspect, that there were some such wretched ones as these we have been speaking of, then tampering in the Church of Rome, and it was well if she received no taint from them; hardly any Church in the World, but did. And when I read that Philip I. 16. Some preach Christ of envy and contention not purely, thinking to add affliction to my bonds: I cannot but suspect, that that was in Rome it self where the Apostle then lay prisoner: And that then the quarrel, I am of Paul, I am of Cephas or Peter, was set afoot in the Church of Rome, as it was in the Church of Corinth.

How ever I believe that that Star that fell from Heaven, to whom was given the key of the bottomless Pit, and he opened the Pit and let out horrid smoke, and so horrid Locust, Rev. IX. beginning, is most truly understood by our Protestant Divines, of the Bishop of Rome or the Papacy. For a Star in the Revelation-language is a Doctor or Minister of the Church, and falling from Heaven is falling from the Truth, and the true Church.

II. As the Apostasie of the men in the Text, and in the Apostles description in this Chapter and elsewhere, was into the two contraries, strictness in outward ceremony, and looseness of life and conversation, he that knows not the like in the Papacy is little ac∣quainted with their story. As great strictness injoyned in the one, and as great loosness permitted in the other in that Church, as that the Jews themselves were not more strict in the one, nor the Heathens themselves more loose in the other. Like Solomons Temple windows, if it were fit to compare so noble a thing with so base, narrow without and broad within, strict in outward formality, loose in inward conversation.

III. As these in the Text resist the Truth, so that the Papacy doth, none that is a child or disciple of the Truth, but he knows with grief, and can they of the Papacy but know it themselves? How many witnesses of this matter, have been in every corner of the World, especiall in those where the truth or purity of the Gospel hath appeared?

Were you to name the greatest contrariety to the truth of the Gospel that you could name, could you name any thing so directly contrary as Popery. The smoke out of the bottom∣less pit, that is as contrary to the purity of the light, as what can be most contrary. I should but do what is done again and again in large and numerous volumes, if I should go about to prove and evidence this to you, viz. That the Papacy is the great resister of the Truth and Gospel, and the great contrariety to the purity of the Gospel. There are two things that speak it out, though all Protestants hold their peace: And those are,

1. Their corruption of the Scriptures and the Fathers: As the messengers for Micaiah would have corrupted him to speak as the false Prophets did, so do these by the Scrip∣tures and Fathers, to make them speak according to their own mind. Their Index ex∣purgatorius shews that they are void of all shame in this point as well as void of all con∣science. And crueller then the Gileadites that slew so many for saying Sibboleth, these make those say Sibboleth whether they will or no, that they may destroy the Truth that they once spoke out.

2. The bitter and bloody persecution that the Church of Rome hath ever used against the true profession of the Gospel, is a testimony written in blood, how incomparable a re∣sister of the Truth the Papacy is. And had Christ been at Rome any time for those many and many years, he had tasted of their kindness that way. It is compounded of such principles, that the Truth and it cannot live together, but it cannot but seek to destroy the Truth. The very temper of the Devil himself, who not only strives to destroy the Gospel, but cannot do it with all his endeavour. Aut tu illum aut ille vi. He must either destroy it or it will destroy him. What resistance the Papacy practiseth against the Truth

by persecution, I suppose it needless to speak of unto any, that hath heard of the bloody days of Queen Mary, the Massacre in France and the Powder Treason in England, that you need go no further for instance. And blessed be the Lord, for that we have these testimonies only to our ears, and have not seen Popish resistance of the Truth; by perse∣cution with our eyes. The Lord grant that England never see it.

Thus have we briefly taken some view, of the mystery of iniquity hinted in the Text, and verse whence it is taken: Men of corrupt minds reprobated concerning the faith, resist∣ing the truth as Jannes and Jambres withstood Moses.

Now how large a discourse might we take up of the mysterious dispensation of God, in permitting his most sacred Truth to be so affronted and resisted; His most dearly be∣loved Truth thus to be abused and spurned against; His most divine Truth, sealed with the blood of his dear Son, thus to be persecuted; afflicted, tormented.

The name of Rome, in Rev. XVII. is Mystery Babylon: And that indeed not only be∣cause it is Babylon in a Mystery, but that it is a great Mystery that God permits such a Babylon, so cruel, bloody, inhumane a persecutor of his Truth: so▪ continual a disturber and vexation and firebrand to the World: Such a Deceiver, Seducer and Destroyer of Souls. We may take up that, Jerem. XII. 1. Righteous art thou O Lord, if I plead with thee: yet may we plead with thee concerning thy judgments: why doth the way of the wicked prosper? And why is it so well with those that work iniquity? Why is it so successful, with Popery, Heresie, Error and Ignorance? That that is aloft and prevaileth, domineers and tyrannizes, while Truth is troden down, and the poor Gospel trampled under foot?

I might speak at large how God permits things to go thus upon very Divine rea∣sons. As,

First, For the trial of his own people, that profess his Truth, how they will stick to his Truth under opposition: how they will cleave to a poor, persecuted, despised Go∣spel: how they will own a Truth that brings in no Mony, no Worldly profit, nor Ho∣nour, nor Preferment, but Loss of all things, to gain Eternity. The Gospel is the fan of Christ, whereby he purgeth his floor, and separates wheat and chaff asunder.

Secondly, He permits wicked men to resist ••is Truth, that they may make up the mea∣sure of their iniquities. They think, they avenge themselves of the Truth, whereas God avengeth himself on them, in giving them up to so reprobate a mind. To refuse the Truth is bad enough, to disobey the Truth, this is worse; to deny it and apostatize from it, this is bad of bads; but resisting and persecuting it, this is worst of all. Some count this the sin against the Holy Ghost. In these men it might be, for they had seen his miracles. But however, it was a sin unto death in them.

Thirdly, God permits this, because he knows Truth at last will conquer. As God turn∣ed Christ loose to combate Satan, and withdrew his Divine acting, because he knew Christ would at last come off a conqueror. As it was said of Gad, Gad a troop shall overcome him, but he shall overcome at the last; XLIX. Gen. 17. So it is with Truth, it may be op∣posed, oppressed, trodden under, yet it will overcome at last. Truth is a heavy stone, whosoever falls upon it will be broken, but whomsoever it falls upon, it will grind him to powder. If Truth triumph not in the conversion of men, it will triumph in their con∣demnation. When there were persecuting Emperors, how doth Truth triumph over them? And so the time of Rome is coming, when the Truth and Gospel, which she hath so bitterly resisted and persecuted, shall triumph, and clap their hands at her confusion and ruine; when Babylon shall sink as a milstone in the midst of the Sea, and rise no more. And all those divine Truths in the Gospel, that she hath opposed, resisted, per∣secuted, shall everlastingly rise up in judgment against her, and load her with torments and condemnation.

So let Babylon come in remembrance before the Lord, and he plead the cause of his Truth, Gospel, People, Interest; and reward her, as she hath done to all these, and as she would have done to poor England on the fifth of November. And let all the people say,

Amen.