and his goods Yet be was not rich towards or with God Luke 12. 16-21 And so more generally is it true with respect to the enjoyment of these uncertain riches though men bless themselves in the possession of them and think highly of themselves because of them and others account them in an happy and good condition yet if they have no better then these uncertain riches if they have not a Right and Title to and Interest by saith in a better and induring substance which men only can have in having Christ they are in truth but miserable men piteous persons objects of pâ—ty however they lift up themselves hereby and are praised and admired at and bowed down to by others And as a man when he awaketh lightly esteemeth and despiseth his dream because he then perceiveth there was no truth in it it was but a dream though in his sleep he thought himself to be in a most desirable and blessed condition he fancied himself to be rich and full and needing nothing but now perceiveth it is otherwise then he imagined so when the Lord awaketh he will despise their Image namely their prosperity in this World and those worldly riches which are called an Image either because men boweâ—own themselves to them and worship them and trust in them or also and rather in that place because they are not they have but the likeness of true riches and are no more the true riches then the dream of happiness is happiness indeed nor are they that are possessed of them any more enjoyers of substance then one that imbraceth an Image or Picture is of the party thereby represented Psal 73. 12-20 He doth but imbrace a shadow a very lye that which will not satisfie He that loveth Silver shall not be satisfied with Silver nor he that loveth abundance with increase Eccles 5. 10. And this might be useful to instruct and move us to take heed and beware of covetousness and to have our conversation without it not to labour to be rich in those riches for they are not and a man that hath them yea though he had all the riches of the World is notwithstanding that a poor miserable wretched man Prov. 23 4 5. Luke 12. 15. And it sheweth us how lightly God esteemeth these riches in that he dispenseth them to the men of the World and counteth them but poor ones that have never such an abundance of them and it is powerful to admonish them that have them not to trust in these things for they will but deceive them when they are in greatest need they will then or before certainly make themselves wings and flee away nor lift up themselves above others because they are herein preferred before them for they are in truth as miserable as the poorest man in the world notwithstanding these riches for this is but the wealth of the heathen of uncircumcised ones Zech. 14. 14. Yea herein they are in a worse condition then those that are destitute of these uncertain riches in that through their idolatrous esteem hereof and trusting herein they are hindred from seeking after the true riches as is signified by our Saviour to his disciples Matt. 19. 21-24 Verily I say unto you saith Jesus that a rich man shall hardly enter into the kingdom of Heaven Again I say unto you it is easier for a Camel to go through the eye of a needle then for a rich man to enter into the kingdom of God Mark 10. 23 24. And the same also may be said of other things that are reputed and called riches and in the having and injoyment whereof men think themselves to be better then others As the wisdom of this world though a man be rich therein rich in knowledg and utterance yet if he have not this gold tried in the fire he is but in a piteous condition for the wisdom of this World is foolishness with God and the Lord knoweth the thoughts of the wise that they are vain 1 Cor. 3. 18 20. Yea and though a man be concerning the righteousness of the Law blameless and endeavoureth to avoid all evil forbidden by the holy and righteous law of God and to do the things required thereby and so to walk blamelesly among men and hath this as his gain and riches this will but deceive him for this is not the true riches and so it will not profit him 〈…〉 nd therefore the Apostle for Christ did count all but dung and dogs-meat that he might win Christ Isa 57. 12. Phil. 3. 4 9. It is signified to be an evil of a like nature and as dangerous for a man to trust to his own righteousness as to turn from his righteousness compare Ezek. 33. 13. with chap. 18. 24. Nay whatever a man hath as his riches who yet hath not Christ he is but a poor miserable man whatever marks and signs he hath whatever good works he hath been doing or exercising himself in and unto though he should give all his goods to feed the poor and his body to be burnt What visits good motions visions revelations gifts utterance promises brought to his remembrance c. Whatsoever he hath yet he that hath not the Son hath not life hath not forgiveness hath not the favour of God and fellowship with him 1 Joh. 5. 12. he hath not father promises inheritance he is but a poor piteous man how highly conceited soever he be of himself and how highly soever he be esteemed by others The Father loveth the Son and hath given all things into his hand He that hath the Son that believeth on him as the Scripture hath said hath everlasting life he that believeth not the Son and so hath him not whatever frames works sufferings knowledg gifts parts attainments visits motions soever he hath or pretendeâ—â— to have yet he shall not see life but the wrath of God abideâ—â— on him Joh. 3. 16 18. 36. 1 Joh. 5. 10 11 12 13. Acts 4. 12. Joh. 8. 24. They are poor miserable Angels and Churches whatever outward order they are in or whatever ordinances they are under or whatever face and appearance they have in the flesh or how great soever their boasts are of themselves though they say they are rich and increased with goods c. who have not Christ as their beauâ—y and glory excellency and comliness Isa 4. 2 5. Cant. 5. 9 16. 2. In this end and motive also is signified to us that be we never so poor and miserable as with respect to the riches wisdom righteousness c. of this world and though these riches here below of what nature or kind soever they be will not truly inrich us yet in buying and being made partakers of this Gold tried in the fire we may be rich truly rich Christ is and hath unsearchable riches Ephes 3. 8. So that he that hath him is with him made partaker of the true durable and substantial riches of those which perish not but indure unto everlasting
Idols and to fulfill in them the whole good pleasure of God's goodness and the work of faith with power And were the faith the word of faith believed with the heart it would work by love as from God's love as the motive of it so in the exercise of love toward Christ and God in him so as to part with all as loss and dung for the excellency of the knowledge of Christ that they might win him and be found in him and towards men and brethren Galat. 5. 6. And truly he is one who knoweth mens works and without respect of persons judgeth according thereto 1 Pet. 1. 17. Men may appear to be somewhat when they are nothing and profess themselves to believe on the name of the onely begotten Son of God whise notwithstanding they love darkness their sins and vanities rather then light Joh. 3. 18 19. They may have a great many leaves upon them and make a fair face in the flesh while yet thier works may not be upright before him But these he taketh notice off as here he saith I know thy works But what did he observe in his taking notice of their works and pondering them Surely he saw that their works were not perfect before him and thence saith and observeth That thou art neither cold nor hot Not cold there was still some profession of the faith with them some seeking God waiting upon him and approching to him they had not wholly lest off all professed worshipping shipping of him and calling upon his name but still reckoned themselves Christians they might still read and hear and pray and speak one to another and have some use of the ordinances of Christ among them and have a form of godliness they had not wholly and professedly left off the thing that was good but there was some warmth with them still and they might and did surely assemble themselves together for they were yet reckoned by Christ a Church of his a Golden-candlestick that did in some measure receive and bear forth the light yea there might appear with them a great deal of fervency in their outward professions and behaviours of themselves They were not cold Nor hot Not zealous vers 19. Not fervent in spirit serving the Lord. Rom. 12. 11. Their hearts did not burn within them Luk. 24. 32. They were not inflamed with love to him and the things of his kingdome Or as considering the scope of the place they were not hot that is they did not so value Christ and the things above where Christ sitteth at the right hand of God the things most excellent that durable riches and righteousness in Christ as to buy them with a relinquishing and selling all that they had they did not so highly value Jesus Christ that pearl of great price as to part with their sins and idols and to go on to count all but loss and dung that they might be made partakers of him to hate Father and Mother Wife and Children Brethren and Sisters yea and their own lives also for the sake of Christ Jesus and to take up their cross and follow him That this is here meant by hot appeareth by the counsel he giveth them I counsel thee to buy of me Gold c. And by the reason and end of his rebuking and chastening them that they might be zealous and that their zeal might be exercised and evidenced in receiving and obeying that counsel and so in buying vers 19. And by his call to them and desire of their attention behold I stand at the door and knock vers 20. He was not readily received it seemeth but the door was shut against him and somewhat else entertained in his room and stead and he was fain to knock for admission and entrance and to stand there till his head was filled with dew and his locks with the drops of the night as Cant. 5. 2. While they gave their love to others and took in others instead of their husband and imbraced the bosome of a Stranger This was the heat they were destitute of and in this sense they were not hot they did not forsake all things for Christ Jesus they were as silly doves without heart professedly waiting upon God but yet retaining sin in their hands or double mindedness in their hearts Hos 7. 11. Or they were seeking their own things their praise honour glory name or to establish a righteousness to themselves and though they might appear to be and might be zealous yet not in a good matter Gal. 4. 18. They were like to a man that hearing of an excellent commodity at such a Mart or Market goeth thereto he is not so cold as to stay at home but taketh so much pains as to go to the place where it may be had and looketh upon it and liketh it and heareth delightfully what is spoken in commendation of it and taketh delight in approching to it but yet he is not so hot as to come up to the price of it though he may bid somewhat and be willing to part with something yet he hath not such an high estimate of and affection to it as to preferr it before all other things and to purchase it how dear soever it be Truly such an one though he be not cold yet he is not hot such a man is hot that is resolved to have such a commodity whatever it cost him that spareth no pains or cost In such a sense they were not hot they were not so cold as wholly to desist from a professed waiting at Wisdom's postes but they might come and sit before God as his people and hear his words and it might be as a lovely and pleasant song to hear what was spoken in the praise and commendation of that Gold tried in the fire c. But still their hearts went after their covetousness or their pride and high thoughts of themselves they conceited themselves to be rich and encreased with goods and therefore did not forsake all that they had for Christ they did not so highly prize him nor so ardently affect him as to count and go on to count all other things as dung and dogs meat in comparison of him Ezek. 33. 31 32. Oh let us search and try our hearts in the light of God's testimony and see if we also be not such manner of persons such Lukewarm ones as these were to whom this counsel was given the testimony of Christ the perfect law of liberty is a faithful glass that giveth a true and impartial discovery of all things and persons it pierceth even to the dividing asunder of Soâ—l and Spirit and Joints and Marrow and is a discerner of the thoughts and intents of the heart Heb. 4. 12. Therein let us examine our selves and not trust to our own hearts or lean to our own understandings for the heart is deceitful and desperately wicked above all things and he that trusteth therein is a fool Our wisdom and understanding will pervert us and make
smiters for the smiters and gave himself to prayer for his persecuters though he was oppressed unjustly proceeded against and unworthily and despightfully intreated and used by them whose good he aimed at and pursued and afflicted Yet he opened not his mouth but was led as a Lamb to the slaughter and as a Sheep dumb before the Shearers so he opened not his moâ—th against them Isa 53. 7. Yea he prayed and dyed for them who with wicked hands did crucify and slay him And being raised again was sent and did come to bless them in turning every one of them from their iniquities Isa 53. 12. Acts 3. 13 14 15-26 Yea at that time when he was numbered with transgressors and hanged between two Thieves and most unmercifully and inhumanely intreated mocked at and reproached then said Jesus Father forgive them Luk 23. 34. Oh wonderful trial Oh matchless love He was greatly tried also in the greatness and depth of the abasement whereto he was abased for us a small condiscension in such an excellent and glorious person for such unworthy ones would have been admirable But as that would not have sufficed for our recovery so such was the cordialness of his love and servency of his affection to us that he did not avoid or shrink from that great abasement whereto it was absolutely necessary he should humble himself that we might be redeemed from the curse of the Law and our loss might be again recovered for us he laid not hold on the Nature of Angels when many of them had sinned to keep them from falling or to recover them though that had been wonderfully beneath him but he was made a little lower then the Angels his own Creatures in a Nature inferiour to theirs yea he did not partake of our Nature as it was when first Created by God but as it was become through our seeking out foolish inventions and was in all things like unto us sin only excepted he partook with us of flesh and blood of weakness and mortality and was subject to all our infirmities to hunger thirst weariness painfulness and was poor and needy and took upon him the form of a Servant who was Lord of all and was made in the likeness of men yea of sinful flesh and being found in fashion as a man he still and further humbled himself and became obedidient to death even the death of the Cross that cruel shameful and accursed death Phil. 2. 6-8 He came down from Heaven and descended into the lower parts of the Earth not only into the Womb of the Virgin but into greatest and deepest afflictions Sorrows and troubles yea his Soul was in Hell and his Flesh in the Grave Acts 2. 27-31 He was tried and found faithful in that such was his power in himself and with the father that he could have acquitted himself from those sufferings which he indured from his enemies He was not at first necessitated to undertake for us but his Grace and free love moved him thereto and he could afterwards have confounded his foes and that way or otherwise have delivered himself out of their hands as he did do many times in the days of his personal ministration and some proof and demonstration he gave of his power to have destroyed them had he pleased when they came to apprehend him for when he told the band of Men and Officers who were sent to take him that he was the person they sought for as soon as he had said unto them I am he they went backward and fell to the ground John 18. 3-6 So when Peter drew out his Sword out of its place and smote off the ear of the High-Priest's Servant after our Saviour had bid him put it up again c. He addeth Thinkest thou that I cannot now pray to my father and he shall presently give me more then twelve Legions of Angles as intimating that such was his interest with his father that had he prayed he might have been rescued from their destruction with a great and Heavenly Host of those Glorious Angels and needed not Peter's Sword to avenge his quarrel but how then should the Scriptures be fulfilled in his breaking the head of the Serpent and healing that first breach between God and Manking and doing and becoming that whereby we might be brought back to God Mat. 26. 52-54 He was not forced to suffer what he did but he might have avoided all had he so pleased and this is a great trial of love and patience We may pretend to patience in sufferings when we cannot help our selves but if the power were in our hands we should be apt presently to get rid of the trouble but though Christ was such a mighty one yet he readily and chearfully undertook for us at first and patiently indured to the last such an hot fire He was not a Passive simply but Active and forward also in all his abasement not only was he sent into the World but he came and came rejoycingly Lo I come I delight to do thy Will Psal 40. 6-8 Not only was he made flesh but he laid hold on the Seed of Abraham in that body the father prepared for him Heb. 2. 16. Not only was he put to death but he died yea to shew his forwardness he breathed forth and commended his Spirit into the hand of his father before they died who were crucified with him and he so soon died that the Governour admired at it Mark 15. 44. He emptied himself and made himself of no reputation and took upon him the form of a Servant and he further humbled himself and became obedient to death even the death of the Cross Phil. 1. 7 8. Oh that that mind that was in Christ Jesus where more in us Ver. 6. Here was a trial indeed and herein was love inexpressible love incomparable He was tried in his obedience to his father and in his love to us and in his power in grapling with such and so many and great enemies in his so great abasement and in the day of his calamity when the fathers wrath lay heavy upon him They prevented him in the day of his fog when his God forsook him and hid his face from him Psal 18. 18. They persecuted him whom God had smitâ—en Psal 69. 26. When he was weakest and his Soul was exceeding sorrowful even unto death then was their hour and the power of darkness then his and our enemies appeared in their strength against him He had all our sins even all the trespass 〈…〉 f the World upon him He bare our sins in his own body to the Tree and this was so great a burden that his heart even failed and these were such a multitude that they were more then the hairs of his head Psal 40. 12. 1 Pet 2. 24. And these must be born and taken away there must be an abolishing of them or else there could have been no deliverance for us Heb. 9. 26. He had our death to die and
reputation and became obedient to death the death of the Cross not for himself but for us and for our sakes surely he hath born our griefs and carryed our sorrows the chastisement of our peace was upon him it was our good he designed and not his own and rather then we should suffer the curse we had deserved he indured the Cross and suffered the curse he bare our sins in his own body on the Tree How might this move and prevail with us to bear one anothers burdens and so fulfil the law of Christ Gal. 6. 2. Herein perceive we the love of God that he laid down his life for us and we ought to lay down our lives for the Brethren even in the room and stead of them and for their good But who so hath the worlds good and seeth his brother have need and shutteth his bowels from him how dwelleth the love of God in him My Brethren let us not love in word neither in Tongue but in deed and in truth 1 John 3. 16 17 18. 4. In that he here commendeth himself to us under the name of Gold and proposeth such an end to us to move and perswade us to buy it that we may be rich herein is intimated and signified to us his willingness and cordial desire that we should listen to him receive and obey his gracious counsel imbrace and close with him and part with and suffer the loss of all things for the excellency of him therefore doth he so aptly and enamouringly present himself to us and make use of such ingaging alluring Arguments and Motives he knoweth we all naturally love riches our hearts are taken with Gold and our eyes set upon that as a most desirable and delightful and desirable thing and which is very pleasant to behold he knoweth we would fain be rich and our wisdom moveth and leadeth us to desire so to be and to labour to that end Prov. 23. 4 Now then he thus in the first place describeth himself and calleth himself and commendeth himself to us under the name of Gold tried in the fire and counselleth us to buy it that we may be truly and indeed inriched that we might be assured of his good will to us and earnest desire that we should listen to him and that he may out-bid all other persons and things that we might be taken with and enamoured on and give our hearts and affections unto him he thus representeth himself to us as such a delightful and desirable Object that we might receive his heavenly and advantagious counsel and open unto and give entertainment unto him so when the Spirit of errour and delusion useth many alluring Arguments to perswade men to listen unto and imbrace her that she may seduce and destroy them that she hath deckt her bed with coverings of Tapistry with carved works with fine linnen of Egypt that she hath perfumed her self with Myrrhe Aloes and Cynamon and thence inviteth Come let us take our fill of love until the morning let us solace our selves with loves To the end none might listen thereto and be inticed and deceived by her the Wisdom of God calleth also and glorifieth her self by her Spirit unto the Sons of men Doth not wisdom cry and understanding put forth her voice she standeth in the top of high places that her voice may be heard far and near by the way in the places of the paths unto you O men I call and my voice is to the Sons of man hear for I will speak of excellent things such things as excel what the whorish woman proposeth and presenteth and the opening of my lips shall be right things receive my instruction and not Silver and Knowledge rather then choise Gold though those seducers and deceivers should set before you and promise to you Gold and Silver to corrupt you yet my instruction is better for Wisdom is better then Rubies and all the things that may be desired are not to be compared to it yea and also Riches and honour are with me yea durable riches My fruit is better then Gold yea then fine Gold and those that love me shall inherit substance c. Prov. 7. 10-27 8 1-21 So when sinners such as miss their way and mark are inticeing and saying Come with us let us lay Wait for Blood We shall find all precious substance we shall fill our houses with spoil cast in thy lot amongst us that we might not consent or imbrace their evil counsel though they set motives of profit before us Wisdom cryeth without she uttereth her voice in the Streets she cryeth in the chief places of concourse in the openings of the Gates in the City she uttereth her words in which she sheweth how precious and inriching she is and how happy they are that listen to her that whoso findeth her findeth life and shall obtain favour of the Lord and saith Turn at my reproofs Behold I will pour out my Spirit unto you I will make known my words unto you which are pure words as Gold tried in a Furnace of Earth purified seven times To the end we might hear and receive his counsel that we might be wise for our selves and inriched by him Prov. 1. 10-22 Psal 12. 6. His willingness that we should be made partakers of himself and his readiness to communicate and impart this Gold is signified to us in his thus commending it and using such Motives and Arguments as are most taking with and pleasing to and desirable of us all which might provoke and perswade us to buy this Gold But we shall adde no more to this first branch of the counsel In the the next place we come to the second branch viz. And White raiment that thou mayst be cloathed and that the shame of thy nakedness do not appear This is a further branch of the good and wholsom counsel given by the Amen the Faithful and true Witness the beginning of the Creation of God who is the Counsellor of Peace that giveth this good counsel In which consider we 1. The thing further counselled unto by this excellent one and that is White raiment 2. The end why this Angel and Church is counselled to buy this White raiment That thou mayst be cloathed and that the shame of thy nakedness do not appear 1. The thing which this Counsellor further counselleth this Angel and Church to buy and that is White raiment or Whâ—te Garments They were not only wretched miserable poor but naked also and there is that provided which answereth to that part of their need namely a cloathing for their nakedness a covering for their shame that it might not appear That we may have some understanding and usefulness of this branch of the counsel let us God assisting inquire into and consider 1. What is this White raiment here counselled unto 2. Why this Raiment is said to be White and what is imported therein 1. What is this White raiment here counselled unto In general we may
say it is such Raiment as is only to be had and bought of this Wonderful Counsellor the Amen the Faithful and True Witness and not such White raiment as is to be bought here below by which some persons distinguish themselves from others and in which they glory as if they were because of this better then others and what this white raiment here commended to us is we may be helped to know and understand by the Holy Spirit in the Scripture of Truth namely that it is righteousness even the righteousnesses of the Saints according to what we find spoken Rev. 19. 8. It was granted unto her the Lambs Wise that she should be arrayed in fine linnen clean and white For the fine linnen is the righteousness of Saints viz. that wherewith they are cloathed and adorned And so frequently in the Holy Scriptures righteousness is compared to a Garment cloathing or covering as where Job saith I put on righteousness and it cloathed me Job 29. 14. And again let thy Priests be cloathed with righteousness Psal 132. 9. So it is said The Lord hath covered me with the robe of righteousness Isa 61. 10. And the joyning here Gold and Raiment together aptly answereth to that motive and inducement given by the Holy Ghost to perswade us to receive Wisdoms instruction viz. That with her are durable riches Gold tried in the fire and righteousness white raiment Prov. 8. 18-20 So that the White raiment here commended to us appeareth to be righteousness But this righteousness which is the White raiment is not as after may be shewn our own righteousness according to the law or any works of righteousness of ours For by the deeds of the Law can no flesh living be justified in the sight of God Rom. 3. 20. But the White raiment here spoken of is 1. The righteousness of God without the Law even that righteousness which Christ hath wrought by and compleated in himself for us and is become there-through for this is his name Jehovah our righteousness Jer 23. 6. And so Jesus Christ himself through and by means of that righteousness he hath wrought and compleated for us in himself is likened and compared to a Garment and believers are instructed to put him on as Rom. 13. 14 Put ye on the Lord Jesus Christ And as many as are baptized into Christ are said to have put on Christ Gal. 3. 27. And it is both taken for granted they have put on the new man Christ and they are instructed still and further to put him on Col. 3. 10. Ephes 4. 23 24. And they that follow after righteousness are such as seek the Lord for it even the Lord of whom the righteousness of the Servants of the Lord is Isa 54. 17. And in whom it is Isa 45. 24. And who is made of God to them righteousness 1 Cor. 1. 30. Yea that righteousness which is come by him it is unto all that have sinned and upon all that believe as their Ornament and Raiment Rom. 3. 21-23 And in the Prophet he is oftentimes prophesied of under this Title or expression of righteousness As I bring near my righteousness it shall not be far off Isa 46. 13. And my righteousness is near and near to be revealed Isa 51. 5. 56. 1. with Rom. 3. 21 22. And Christ is and in him appeareth the righteousness of God and he is become righteousness for us 1. In taking our Nature upon him and therein being made sin and a curse for us and so by cying our death even tasting death by the Grace of God for every man and so this righteousness is without the Law without the works or Sacrifices thereof though Christ did no sin in the days of his flesh but always did those things that pleased the father and observed the Law yet that could not be righteousness for us but to the end he might prepare and become righteousness for us he must have our sins laid upon him and therefore God made him who knew no sin to be sin for us by imputing the trespasses of the World to him that we might be made the righteousness of God in him 2 Cor. 5. 19-21 As well as also he must dye our death according to that If righteousness come by the Law then Christ died in vain Gal. 2. 21. In which is implied that to the end he might bring in everlasting righteousness he must dye and be cut off from the Land of the living Dan. 9. 24-26 righteousness could not come by the Law namely by our keeping the Law of ten words or by any works of ours according thereto for by the Law is the knowledge of sin in all we do in our best as well as in our worst works nay righteousness could not come by Christ's keeping and observing of it though he did always keep it and never transgress it in thought word or deed for then he died without any just or sufficient cause he died in vain And again righteousness could not come by the Law of the former Priesthood or by any gifts Offerings or Sacrifices appointed by it for then Christ died in vain It was not possible the bâ—ood of Bulls and Goats could take away-sin Where ore when he cometh into the World he saith Sacrifice and Offering thou wouldest not but a body hast thou prepared me In burnt-offerings and Sacâ—ifices for sin thou hast had no pleasure then said I Lo I come to do thy will O God namely to do that which the Law could not do to take away sin and bring in righteousness Heb. 10. 4-10 To this end he was the Lamb of God who was slain for us he was delivered for our offences And it was needful that Christ should suffer for our sins being put to death in the flâ—sh that this raiment of righteousness might be prepared for us for we had sinned against God in our fiâ—st father Adam and were thereby become liable unto the judgment of God and had deserved death in an utter separation from the presence of God and God who is a God of truth and without iniquity and to whom it is impossible to lye and therefore he cannot by any means in clearing clear the guilty had said and threatned In the day thou eatest thereof in dying thou shalt dye Gen. 2. 17. And cursed be he that confirmeth not all the words of this Law to do them namely as is explicated by the Apostle that continueth not in all things written in the Book of the Law to do them Deut. 27. 26. Gal. 3. 10. And therefore man having sinned and thereby fallen under curse and death unless the justice of God be satisfied and his truth fulfilled there can be no righteousness for us no accepting of us no forgiveness of our sins nor mercy to be shewn to us For Heaven and Earth shall pass away but not one jot or tittle of the Law shall pass till all be fulfilled Mat. 5. 17 18. Therefore to the end that Christ might