Second object of deprecatory prayer - How the Christian is to pray against temporal sufferings 3/4

   (d) Thou mayest not only deprecate these evils in thy affections, but also pray believingly for a happy issue out of them all.  The darkest lane of suffering shall, to the saint, have a lightsome end.  And all, we say, is well that ends well.  ‘Ye have heard of the pa­tience of Job, and have seen the end of the Lord; that the Lord is very pitiful,’ James 5:11.  This is that which God so fully intends in all his saints’ troubles, that he takes pleasure in thinking of it beforehand: ‘I know the thoughts that I think toward you, saith the Lord, thoughts of peace,’ Jer. 29:11.  And that petition comes in a happy time to court, which finds the king thinking of the very business it prays for.

           (2.) Eternal suffering.  The second kind of suf­fering is eternal in hell.  This is the center in which all the lines of sin and of misery meet—the common shoal into which they all disgorge themselves, as rivers do their streams into the vast ocean.  And as rivers, when they are fallen into the sea, lose their several names in one that comprehends them all—the ocean; so all the evils of this life, when resolved into this, forget their private names—sickness, pains, poverty, &c,—and are called hell.  Not that these are all for­mally and literally there, but virtually, in that the torment of the damned doth not only amount to, but, beyond expression, exceed them all.  As in heaven there is no belly-cheer, yet a feast; no silks and satins worn, yet all in glorious robes; as silver is in gold, and gold in a jewel, so all these are in heaven—because that which is of infinite more value and worth than such things as are of highest reckoning on earth. Thus the great miseries of this life are incomparably less than the least torment of hell.  Never can the creature say he is completely miserable, till the devouring jaws of that infernal pit inclose him.  Were the worst of his punishment what he feels here, he might in a manner bless himself; as Paul, on the contrary saith, he should judge the saint miserable above others, if all his hope were here.  But there is the sinner’s easeless endless state.  There is not so much as one well day to release him a while from his pain, but he shall con­tinue forever in the height of his paroxysm; no change of weather or hope of clearing, but a perpetual storm set in to rain fire and brimstone upon him to all eternity, for so long it will be before the arm of the Almighty is weary of pouring out his wrath, or his heart be brought in love with sin, and reconciled to the sinner.  Now, in deprecating this, we should endeavour to keep this threefold notion of hell in our thoughts, for which above all we are to desire to be delivered from it.

           (a) Conceive of hell as a state of sin as well as of suffering, yea, in its utmost height.  Earth is a middle place betwixt heaven and hell.  Neither sin in the wicked, nor grace in the saint, come here to their full ripeness.  Grace being an outlandish slip brought from heaven’s paradise, riseth not to its just height and procerity Tallness; highth of stature. — From Webster’s, till it be transplanted and set in its native climate from whence it came.  And sin, being a brat of hell, comes not to its full complexion and monstrosity, till it be sent back to the place it came from.  Here poor wretches are tolled on to sin by the pleasure it promiseth.  But there they sin out of mal­ice, for nothing else can invite them where this morsel is eaten with such sour sauce.  On earth the sinner is maidenly, and conceals the venom that is bagged in his heart; but in hell he spits it out in blasphemies against heaven. In a word, here he sins with wavering thoughts, and some weak purposes of repenting, but there he is as desperate as the devil himself—hard­ened beyond all relenting.  Now, under this notion, thou shouldst pray to be delivered from hell, that thou mayest never be one of that damned crew, who think it not enough to fight against God their Maker on earth, but carry the war with them into the other world also, and there continue their feud with implac­able enmity to eternity.  Certainly the saints—to whom the notions of sin in this life are so grievous, above all the crosses and losses that befall them, and who count a few years’ neighbourhood among the wicked so great an affliction, that they cry, ‘Woe is me, that I sojourn in Meshech, that I dwell in the tents of Kedar’—must needs deprecate that dismal state with their utmost vehemency of spirit, wherein they should be everlastingly yoked with sin, and cooped up with unclean sinners, both which they loathe so perfectly.