Andrâ—wâ— in Norwâ—â—â— HOâ—â—â— 13. 14. O death I will â—â— thy plagues O grave I will be thy destraction THis Chapter easily divideth it self into three parts 1. A grievous Reprehension to v. 10. 2. A sad Comination from the 10. to the 14. verse 3. A seasonable Consolation from the beginning of the verse where my Text is coâ—châ— to the end of the Chapter My Text begins the last part of the Chapter The sense of which is ambiguously controverted by Expositors Some will have it to be a promise meerly relating to the deliverance of the Jews out of Captivity in which sense some concâ—ive the same phrase almost taken Isai 25. 8. But it is plain from the Apostles Commentary 2 Cor. 15. 55. that it is not to be restrained to that sense The Hebrews opinion is altogether for it But Christian Interpreters gâ—ided by the Apostle generally render it a prediction of the deliverance of the Elect from Sin Death and Hell by the Lord Jesus Christ Some Controversie there is yet amongst them about the direct sense some amongst which is Calvin and Oecolampadius will have it to be a spiritual promise but conditional as if the sensâ— were this If they had repented and turned unto me I had delivered them even from the gates of Death But Jerom with others make it an absolute promise of a Redemption from from Sin and Death by Christ and will make the words to be the speech of Christ promising Redemption to his Elect. Joyn both together and the sense is perfectly this Christ doth here promise Redemption to his Elect under the type of the deliverance of the Children of Israel ouâ— of Babylon The deliverance of the Children of Israel out of Babylon was â—ypical That 's promised here viz. That after a certain time he would redeem them out of the power of the Babylonish Captivity where they should lye as buried for a while But the Antitype was the Elect of God â—o whom Christ promiseth a Redemption from Death and the Grave I I the Lord Jesus Christ Jehovah the second Person in the Trinity Will Ransom Redeem It signifies to deliver out of some bondage by vertue of a price paid by another for his friend I will pay the debt due to my Fathers Justice and Wrath and buy them out of their natural slavery Them The Elect in a spiritual sense the Jews in a plain sense as the words are a promise of a deliverance out of the Babylonish Captivity From the hand of the Grave that is the power of the Gravâ— To be in ones hand is to be in their power therefore our Translation readeth it power Of the Grave The Baâ—ylonish Grave if you look upon the promise as meerly respecting them 1. Sin 2. Death and 3. Hell are all here understood So the Apostle applies it 1. Cor. 15. Thus Christ hath fulfilled it for his Saints I will redeem thâ—m from death It is but a repetition of whâ—t was promised before The word is doubled for it is certain O death Christ speaks O death Spiritual Temporal Eternal I will be thy plagues O grave I will be thy destruction I Jesus Christ will be by my coming and dying and rising again will be in time 't is yet but a little while but I will come and tread upon thy neck thy plagues Jerom and Ambrose read â—t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy contention I will engage in the quarrel betwixt thee and my elected ones Death had a quarrel against all the children of Adam by vertue of that original word In the day that thou â—atest thereof thou shalt surely dye Others read it Plagues or Destruction The difference ariseth from the neâ—rness of kin that is betwixt the Heb. words signifying Contention and the Hebrâ—w word signifying Plagues The Greeks read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Victory I will be thy Coâ—â—ueror Others read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Punishment just Punishment c. I will be thy â—inâ— with Justice O grave I will be thy destruction Thy sting thy cutting off Here Christ saith I will be The Apostle triumpheth as of the thing done 2 Cor. 15. 55. O death where 's thy sting c. Christ having then dyed conquered death risen and ascâ—nded You have now the sense If you look on the whole Verse you have in it these three parts 1. A redemption promised in which you may note 1. The Redeemâ—â— I Christ. 2. The Act I will redeem 3. The Redeemed Them 4. The time I will 5. The slavery Death the Grave 2. The manner of this redemption 1. By himself I being â—â—aths â—uine 2. With a price paid I will redeem 3. The confirmation of it Repeâ—â—â—ance shall be hiâ— from miâ—â— eyes I cannot change or eat my words I have said it and it shall be done My Text contains the second part where you have Christ threatning death to be its plagues and the grave to be its destruction The Doctrine is shortly this Doct. Christ for his Believers is become deaths plague and the graves destruction There is no change in the Doctrine from the very words of the Text only what Christ here spake in the future tense I will I have put in the preterperfect tense as the Apostle Christ prophesied his coming by Hosea we preach the prophesie fulfilled Two things would here for Explication be enquired into 1. What death Christ is a plague to 2. How Christ became the plague of death and the destruction of the grave to his people The distinction of death is ordinarily known 1. Spiritual which is the souls death in sin We were all of us dead in sins 2. Temporal which is the separation of the soul from the body 3. The third is Eternal The death of body and soul for ever The first consists in the separation of the soul from God The second in the separation of the body from the soul The third in the separation of both body and soul from the presence of God for ever If it be askt concerning which of these Christ speaks and to which of these Christ is a plague and destruction I shortly answer to all First he is a plague to the Spiritual Death a destruction to that grave Ephes 2. 1 5. You hath be quickened who were dead in trespasses and sins By reason of Adams fall all the elect became dead in sins and children of wrath by nature as well as others Christ coming quickens the dead soul with his enlivening Grace Ezek. 16. 6. I said unto thee while thou wert in thy blood live yea I said unto thee while thou wert in thy blood live O death Spiritual Death he hath been he is he will dayly be thy plague Secondly He is a plague to Temporal Death Indeed it is the last enemy that shall be put under the Conquerors feet before he resigneth up the Kingdom to his Father First He is a plague to it for he hath delivered us out of the power of it he hath made the door
and feest it more and more vile judging thy self miserable because that which is contrary to Gods will prevails over thee And so thou dost overcome sin though oft soiled by it that which yet may stand with grace though it abide to death in thee Now my Soul dost thou not mourn under this Pray earnestly and rest withal on Christ for help and assistance of his Spirit to enable thee to overcome all thy corruptions still striving against them thou darest not deny it And with unfeigned purpose never entertaining any known evil with full consent of will but coâ—â—ially embracing the contrary grace and command longing after more grace out of the fence of want of it This is an infallible sign of true grace as Math. 5. 6. Blessed are they that hunger and thirst for righteousness for they shall be filled Therefore my Soul apply this by faith Bless God with humility and take the comfort of it that so thou mayst walk the more thankfully and love him more who hath so loved thee and be more careful of all thy ways Another evidence or mark of true Grace is thy resolving in the sence of Gods absence yet then to stick to and rest on his mercy through Christ even unto death by his assistance Psa 13. 1. How long wilt thou forget me O Lord for ever how long wilt thou hide thy face from me Verse 5. But I have trusted in thy mercy my heart shall rejoyce in thy salvation So still continue thou testing on Christ alone as to work in thee all grace both to will and do so to strengthen and perfect it to the day of Christ as Philip. 1. 6. And begging of God his Spirit who is the Spirit of Grace to help and enable thee it being the sap to make thee fruitful for of thy self thou canst do nothing pleasing to God but all thy services as of thy self are an abomination in Gods presence But now if they come from Christ and the Spirit then God is well pleased with them and accepts them And remember God hath promised to give the Spirit to them that ask it Mat. 21. 23. Whatsoever we ask in Christs name if we beleeve we shall receive And Luke 11. 13. If ye then being evil know how to give good gifts unto your children how much more then shall yourâ— heavenly Father give the holy Spirit to them that ask him Let that comfort thee this was as argument to David of grace in him let it be so to thee Another evidence of Grace is thy confident resting on Gods mercy because of his prorâ—isâ— it 's that upholds thee knowing he is most faithful as he cannot be deceived so he will not deceive any that trust in him So David did Psa 119. 81. My Soul sainteth for thy Salvation yet I wait for thy Word When David heart fainted this very thing stayd him namely that he trusted in Gods Word Psa 34. 8. Blessed is the man that trusteth in the Lord. Psa 2. 12. Blessed and all that trust in him Psa 3. 18 Blessed are they that wâ—lâ— for him Blessed is the man that trusteth in the Lord and whose hope the Lord. And dost not thou my Soul still seek wait pray hope and with on humblâ— dependency desire still to trust in God always though with much opposition Yea when thou feelest no sensible evidence of Gods love and savor to thee yet even then Gods Word comforts thee thou hast given me more joy of heart then they have whose outward comforts abound as Psal 4. 7. So thy Word comforts my Soul in the midst of great doubtings distress and trouble yet thou my Soul hast still some hope by casting thy self on thy God when other hopes stil as David Psal 142. 2 3. I poured out my complaint before him though my spirit was even over whelmed Yet Vers 5. Even then said he I cryed unto thee O Lord and said thou art my hope and my portion in the land of the living Now Oh my Soul is not God thy portion also Indeed he is Hast not thou taken him so to be Yes truly even to be thy All and thou hast I hope with a cordial resignation given up all thy interest to the Lord and his service at least desirest and endeaverest so to do in thy resolutions Good Lord put forth thy mighty yea almighty power and give me thy Spirit that may reach me and enable me to walk as becometh such a one as hath given up himself to serve thee That I may in the remainder of my lâ—st express all sincere and humble obedience to the Word delivered O that I could Another evidence of Saving Grace is Thou dost often afresh renew thy faith and confidence in Christ and resigne and give up thy self wholly to Christ to be guided and instructed by his Word and Spirit and this purpose is firm in thee And dost thou not in bitterness of soul bewail end grieve for thy exceeding unfruitfulness and unprofitableness under such sweet precious and powerful ordinances as thou hast so long a time enjoyed and implotâ— the throne of Grace for the Spirit to shew forth its present vertue to make them become life and power to thee and thou usest them with hope in Christ And since that the way to make them more profitable is to be more sensible of thy particular wants and to prize the ordinances very highly as the very brests from and through which God conveys all nourishment to his Therefore quicken up thy self O my soul to use them with what care and diligence thou canst and rest on Christ rest not in the ordinance but on God Consider what God can and will do for thee expect dayly help and strength from him in the use of his ordinances and especially in that of the Sacrament act faith and reject all discouragements for they hinder the growth of grace as frosts do tender fruits Oh when shall the time be that the ordinances shall be so powerful and efficacious as to kill all my corruptions that I may 〈◊〉 the vertue of Christ his death killing the body of sin in me and the power of his resurrection raising me up to newness of life that holy frame of heart that hath been in other the servants of God Sure there hath been such a changing quickening raising comforting power attained from God in the use of his ordinances both to beget and so to strengthen and encrease Grace therefore I will never 〈◊〉 the Lord alone until he make them â—â— to me seeing he hath promised Heaâ—â— maketh shall receive Ok and it shall be given seek and you shall finds knock and it shall be opened unto you Math. 7. 7. Lord I ask I seek I knock let me obtain Lord it s thine own free and gracious promise though free thou wert not any way tyed to make it yet Lord it 's now thy promise that thou wilt give Grace to them that seek it and ask it and hunger after it Lord I
stand meerly by the latch When Adam had his mittimus made to the Gaol of the Grave Death turns the lock bolts up the door when he had gotten him but once in his custody never intending to part with the prisoner more Christ seeing the Gaoler so confident in his Tyranny Well saith he let him be good of his office for I will ransom them froÌ„ tho power of the grave I will make Death know he is but to keep his prisoner till further order Indeed this was decretally done before the beginning of the world by Christs Word given to his Father and Christ ever and anon in the time of the Jews let his elected ones know there was an evasion out of the grave by the resurrection of several persons but the time of Christs actual and full becoming the plague of death and the destruction of the grave was when he dyed and rose and led captivity captive Thus Christ is the plague of Death and the destruction of the grave for all men and women in the world but to his Elect only for good there is an escape-way out of the deepest grave already and at the last day there shall be an actual freedom Secondly He is to Beleevers the plague of this Death and the destruction of this Grave by taking away the cause of fear of this death out of all their hearts they can stand upon the top of the grave and sing O Death where is thy stiâ—g O Hell where is thy victory The Elect â—ad it noâ— been for Christ for â—eaâ— of death had all their life time been subjeâ—t to bondage Heb. 2. 15. â—â—rasmuch therefore as the children were partakers of flesh and blood he also took part with them v. 1â— that â—e might dâ—liver them The Saints of God can stand over the grave and say Surely the bitterness of death is past though they cannot say the time oâ— death is past 3dly Christ to his Elect is the plague of Death temporal â—n that he hath taken away the final evil of it and hath made that which would have been theiâ— maâ—â—eâ— for â—â—ine and evil to be their desire and servant for good Death thought to have been goâ—ler of the bodies of Gods Saints till the day of judgment and then Hell should have had them delivered up God says No their bodies shall be in thy custody but thou shalt deliver them up refined to Glory to Eternal Rest to be with me for ever So that now it is the voyce of Gods child I desire to be dissolved and to be with Christ And in this we groan earnestly being burthened not for that we would be unclothed but clothed upon that mortality may be swallowed up of life Death is ease now to the Saints of God the hard stones are but pillows of doun The grave from a place of terror is turned into a retiring house from the busie sweating world O death Christ is thy plague O grave â—e is thy destruction Thirdly Christ is the plague and destruction of Eternal Death they shall never taste of that Beleevers are past from death to life He that is the Amen that was dead and is alive yea alive for ever more he hath the keyes of Hell and Death Rev. 1. 18. Christ is the Angel that came down from heaven Râ—v 20. 1. that hath the key of the bottomless pit and he that hath a part in the first resurrection on him the second death hath no power Rev. 2. 11. Overcoming Saints shall not be hurt by the second death Now this is our victory that overcometh the world even our faith Beleevers are Conquerors in and through Christ and Christ hath conquered hell for them for the lake which burns with fire and brimstone is the second death Rev. 21. 8. Christ now hath saved them from this this hath no power over them O death he is thy plague O grave he is thy destruction Thus I have opened the first and shewed you what Death what Grave Christ is a plague to Now let me shew you in the next place How Christ is the plague of death the grave of destruction To this I shall answer in three or four particulars briefly 1. By his enlivening Spirit 2. By his dying Love 3. By his rising Power 4. By his ascending and reigning Glory First By his enlivening power Thus he is the plague of spiritual death he comes and sees the soul that he hath chosen dead in â—respasses and sins it neither speaks nor hears nor sees nor moves spiritually it is more cold then the frozen earth Christ breathes into it the breath of life The Son quickeneth whom Joh 5 21. Iohn 6. 63 he will Christ doth it meritoriously The Spirit doth it instrumentally Joh. 6. 63. It is the Spirit that quickeneth He maketh the dead soul to begin to hear the voyce of the Son of God and live to begin to relish heavenly things and savor things which are above to stand upon its legs and walk a little in the ways of godliness Secondly By his dying Love Christs death was that which destroyed death He was the first of those that rose from the dead by power from himself to live for ever Christ dying shewed the grave his power Christs dying was the plague of death 1. In his own example He brake through the bolâ—ed door of the Grave though the stone was rolled and sealed He was he that was dead and is alive yea that lives for evermore O Death he was thy plague in himself he was â— Pâ—t 3 18 dead and is alive thy lock could not keep him 2. In the merit of it Christs death in the merit of it was the plague of death and the destruction of the grave The sting of death is sin saith the Apostle Christ dying satisfiâ—d his Fathâ—rs Wrath and Justice So that though death lives for a while yet he lives without a sting it can do no member of Christ hurt and it shall not live long neither for though it be the last enâ—my that shall be destroyed yet it shall dye too 1 Cor. 15. 26. Christs death was the graves destruction it destroyed sins life which is the spiritual death for Christ having dyed sin is dead too Rom. 6. 6. Our old man is cruciâ—ied wiâ—â— him that the body of sin might from henceforth be dâ—stroyed that henceâ—orth we should not serve sin Vers 9 10. In thâ—â— he dyed he dyed once unto sin Vers 11. Likewise râ—ckon you your selves to be dead indeed unto sin By Christs dâ—ath temporal death is destroyed in the power of it for he himself led captivity captive In the fear or it Fâ—rasmuch as â—â—e children were partakers of flesh and blood â—e also himself took part with them that through death â—e â—ight destroy him that had the power of dâ—â—th â—ven the devil And deliver them that through fear of death were all their life time subject to bondage Heb. 2. 13 14. In the bitterness of it for now we know
have liberty to go sit with her God Her Closet work was no chambering and wantoness but a serious study to make heâ—â—â—â—lling and election sure To this end she reads with understanding observing and carefully transcribing the promises she had gathered up her Bonds and knew how much God was in his Word an accomptant to her Soul and was never in want but she had a Bond to put in sute knowing that he was faithful that had promised She was a consciencious attender upon God in his Ordinances and it was her practise not to hear as one that looks his natural face in a glass that presently goeth away and forgetteth what manner of man he was She would observe mater al passages and upon her retirements record them with her pen if in any thing â—â— doubted she ceased not till she was satisfied And whereas it is the too blame-worthy practise of Christians to seek cavils against themselves striving by their cavillings to unsettle their spirits she rather stadyed to make it her work to find what interest God had in her Soul then what she might have to say against her self nor in this was her labour without fruit Thou shalt read here what a writing she had drawn for Heaven to make it sure to her Soul and 〈…〉 had striven so the Lord had crowned her Souls endeavours with such an assurance as failed not her Soul in her dying hour It was my happiness to be a witness to the latter end of her life It pleased God to continue her holy day to the last hour in such a measure that Death had not an ill look from her There mightst thou haue seen Christian what a conquest Christ had made over Death and Hell Death had in her truly lost his sting and Hell was cheated of its victory Captivity was led Captive I shall commend to thee this little piece penned with her own hand by which thou mayst disâ—â—â—â— with what an excellency of Graces as well as Gifts the Lord had crowned her I commend it to thee not to be read only but that as by a true touchâ—â—one thou mayst try thy own Soul by it and find whether thou beest ready to dye or no. Thou shalt find this choice Servant of God dealing truly with her own heart neither presumptuously flattering nor unwarrantablâ— dejecting her own Spirit For what of â—â—ine is added I beseech thee take the goodwill that he that offers it bears to thy Soul I acknowledg there is nothing of a Schollar in it if there be the more of Christ let God have the Glory thy Soul the benefit and the Author thy prayers who is Thy true Servant in the work of the Lord Jesus John Collings From my study Aug. 27 1648. Infallable Signes OF Saving Grace Each one an Evidence for Heaven each Evidence an Antidote against the Fear of Death Death being to the Soul endowed with Grace only Heavens Gate to enter in by or through it to Eternal Glory and Happiness IT is a â—rrevokable decree of Heaven that all men must once dye yea it is the Law of the God of Nature and must be obeyed no avoiding it The Scripture faith it is appointed to all men once to dye Therefore oh my Soul seeing there is no escapâ—â—â— Death thy only way is to prepare for in get the sting of it taken away so shall it not hurt thee nor be terrible to thee no cause then to fear Death for it shall be but a messenger sent from God thy Father to fetch thee home to him and free thee from all sins which is thy greatest burden and all sorrows and miseries that sin occasioneth and carry thee to Heaven to Happiness and Glory to thy Saviour and Redeemer the Lord Jesus Christ to raign with him for ever in Heaven Now the only way to make Death thus to thee is to clear up thy evidences for Heaven Wherefore on my Soul get thee more Interest in Christ make that more sure to thy self that Christ is thine and thou art his and then no cause at all for thee to fear death As it is certain that Death will come even to thee as well as to others so is it most uncertain the time when it shall come Therefore my Soul defer it not for it stands thee as much upon as thy life may as thy eternal well being for evermore to make that sure to thy self even now while it is called to day and that upon good grounds that thou hast a sure title to Heaven art an heir of it and hast an Interest in Christ then it shall be well with thee after Death that shall be a happy change for thee no cause then to fear it Therefore oh my Soul why art thou so cast down And why art thou so disquieted within me And why fearest thou Death so much Hast thou not some Evidences of Truth of Saving Grace to prove thou art in Christ Darest thou deny it Thou canst not Oh therefore now clear them up view them well again meditate on them seriously bless God for them and let them support and comfort thee against the fear of Death at all times in all extremities or distresles whatsoever may befall thee Consider seriously with thy self hath not God promised to support thee in and deliver thee out of all afflictions and distresses in the best time and mean while that all shall work for thy good Therefore trust thou in him for he never fails any that trust in him rest thou on his promise and he will make it good to thee The first ground work of Grace in thee â—s this God hath given thee the sight of thy self thy sinful wretched and miserable yea damnable condition by nature thy sins both many and great as well thy inâ—â—nd corruption of which David complains Psalm 51. 5. As also thy continued actual transgressions all thy life along which are the fruits of that bitter root either outward or inward to wit thy natural aversness to all good pronness to evil perversness of heart rebelliousness of will disorder of affections and distemper of thy whole Soul in every part not as a meer natural disturbance only but as a spiritual disease a wicked and wretched disposition evil in it self of it self displeasing to God and deserving his curse and damnation of thy Soul and body although it should never break forth into any actual excess And now my Soul hath not God also in some measure humbled thee and broken thy heart too for thy sins Are they not a burden too heavy for thee to bear Wert thou not once in thirte own apprehension in a most desperate condition ready to sink under the load of them Therefore oh my Soul â—o Christ calleth thee to come to him and promiseth he will ease thee Mat. 11. 28. There is a promise for thy faith to rest on apply it to thy self to support thee Dost thou not confess thâ—â— to God bewailing 〈◊〉 with great grief and sorrow of heart
Soul have I sought or desired thee in the night and with my spirit within me will I seek thee in the morning As Isaiah 26. 8 9. For whom have I in Heaven but thee and I have desired none in the Earth with thee As Psalm 73. 25. And thou hatest sin as it is a breach of Gods Law Another Evidence of Gods Love to thee That at such times as thou hast renued thy Faith in Christ and again given up thy self in more solemn manner wholy to him God thereupon hath given ease to thy heart which is a sign that he accepted what thou gavest him and that he wil not cast thee away I know whom I have believed that he is able to keep that which I have committed to him as 2 Tim. 1. 12. And I am perswaded he will do so And my Soul since thou hast found favor in the eyes of God that he hath been pleased to manifest his Grace to thee consider what cause thou hast of comfort and joy Now that it may be aright conceived what Grace I mean There is a twofold meaning of the word Grace in Scripture First It is taken for the gracious good Will or Favor of God where by he is pleased of his own free love to accept of some in Christ for his own This Divines call first Grace because it is the fountain of all other Grace and the spring from whence they flow and it 's therefore called Grace because it makes a man gracious with God but this is only in God Secondly Grace is taken for the gifts of Grace and they are of two sorts Common or special Some are common to both Elect and Reprobates Believers and Hypocrites As Knowledg a gift of prayer and the like Some are special Graces and they are proper to the Saints therefore called saving Graces whereof some are most principal and absolutely necessary unto Salvation such as is Faith without which none can be saved And some other which are very comfortable as the feeling of Gods love Peace of Conscience Joy in the Holy Ghost Now if God have first of his gracious good will and free love accepted thee in Christ And secondly if he have given thee any evidence of the same by the saving graces of his holy Spirit wrought in thee which thou darest not deny then O my soul bless praise and magnifie this God of love for this his infinite unutterable and superabounding love to thee Hath he given thee any grace It s because he loves thee and truly no cause at all why God should love thee as thou art in thy self but the clean contrary rather to hate and abhor thee But he looks upon thee in his onely begotten and dearly beloved son the Lord Jesus Christ God-man and seeing no other means in all the world to save thee Gods love was so great That he gave his onely begotten son to die for thee And see here also the exceeding great love of Christ to thee that gave himself to dye for thee took thy nature on him stood in thy steed fulfilled the Law satisfied the justice of God for thy sin He suffered on the Cross for thee he procured pardon of sin salvation and heaven for thee he merited it all for thee for his was worthy his righteousness is the meritorious cause of thy justification He is now thy Redeemer thy Advocate that pleads thy cause for thee to God he makes peace with God for thee he â—its at the right hand of God the Father and makes intercession for thee God is now become of a just severe and angry Judg a loving Father in him Therefore now my soul receive all from him by promise that shews his love as a Father Oh the free and sweet love that is in an uncompelled promised I will love thee freely saith the Lord Hosea 14. 4. It s free love indeed in God to thee wards Oh therefore let this special free love of God cause thee to study how to return love to him and live to him Remember what he hath done for thee how thy sins wounded thy Saviour peirced and crucified him and nailed him to the cross how thy sins made his most precious body be overrun with his heart blood how thy own betraying and selling thy soul to sin and Satan made him to be betrayed and fold to suffer and die yea how he indured the torments of Hell as it were the most heavy and sorest wrath of his Father for thy sin What O what great and vehement love was in Christ thy Saviour that made him sweat drops of blood for thee my soul These are as so many cords of love from Christ to thee to cause thee to love Christ Oh that I could love thee my dear Saviour as I should It s my hearts grief that I cannot so love thee as I would Oh my dull and drousie soul awake rouze and quicken up thy self and stand amazed at this love of Christ Shall or can so many sweet expressions of such unexpressible love of Christ to thee pass without Eccho Shall every passage of Christ from his birth to his death all preach forth love to thee And shall thankfulness be wanting in thee towards him Shall his birth work thy new birth his cross take away thy curse Shall his pains procure thee rest Shalt thou â—e cleared by his sorrowful sadness Thou be made free by his bonds happy by his misery fed by his hunger refresht by his weariness rejoyced by his anguish Thou my Soul be excused before God by his being accused before men And shall not love flush and burn in my brest to him Oh my God do thou inflame my heart with this Love kindle some further heat of Love in me give me one drâ—â— more of it draw up my Love and most entire intimate affections Shall I as it were freeze for want of Love to my Saviour when his Love is so hot to me Far be it from me No my loving Lord I do love thee I will love thee dearly Oh help and enable me to love thee more Oh my Soul sleep not under such Comforts never forget such love as this is it is sufficient to fill all thy sences all thine affections And yet see more This Love is not only for some years but for eternity Whom he once loves he loves to the end as John 13. 1. He is a never failing Fountain of Love Oh my Soul therefore distrust not despair not of his Love though thou art so full of sins which indeed of all things God hates most yet behold the Love of God all these though so great so many they cannot separate between thee and thy God but in and through Christ he still loves thee accepts thy person and services It 's not some slips or falls that thou art overtaken withal that are hated resolved against not wittingly willingly deliberately committed nor delighted in nor allowed but slipt and fallen into unawares These cannot finite his infinite Love