Eternal Life, Hell, Salvation, the World to Come, and Redemption in Scripture

The maintenance of Civill Society, depending on Justice; and Justice on the power of Life and Death, and other lesse Rewards and Punishments, residing in them that have the Soveraignty of the Common-wealth; It is impossible a Common-wealth should stand, where any other than the Soveraign, hath a power of giving greater rewards than Life; and of inflicting greater punishments than Death. Now seeing Eternall Life is a greater reward, than the Life Present; and Eternall Torment a greater punishment than the Death of Nature; It is a thing worthy to be well considered, of all men that desire (by obeying Authority) to avoid the calamities of Confusion, and Civill war, what is meant in Holy Scripture, by Life Eternall, and Torment Eternall; and for what offences, against whom committed, men are to be Eternally Tormented; and for what actions, they are to obtain Eternall Life.

Civil society depends on justice. Justice, in turn, depends on the sovereign’s power over life and death, and over lesser rewards and punishments. A commonwealth cannot survive if anyone other than the sovereign can grant rewards greater than life or punishments greater than death. Now, eternal life is a greater reward than life in this world. Eternal torment is a greater punishment than natural death. So everyone who wishes to obey authority to avoid the disasters of disorder and civil war should carefully consider certain questions. What does Holy Scripture mean by eternal life and eternal torment? For what offenses, and against whom, are people to suffer eternal torment? And for what actions are people to gain eternal life?

And first we find, that Adam was created in such a condition of life, as had he not broken the commandement of God, he had enjoyed it in the Paradise of Eden Everlastingly. For there was the Tree of Life; whereof he was so long allowed to eat, as he should forbear to eat of the tree of Knowledge of Good an Evill; which was not allowed him. And therefore as soon as he had eaten of it, God thrust him out of Paradise, “lest he should put forth his hand, and take also of the tree of life, and live for ever.” (Gen. 3. 22.) By which it seemeth to me, (with submission neverthelesse both in this, and in all questions, whereof the determination dependeth on the Scriptures, to the interpretation of the Bible authorized by the Common-wealth, whose Subject I am,) that Adam if he had not sinned, had had an Eternall Life on Earth: and that Mortality entred upon himself, and his posterity, by his first Sin. Not that actuall Death then entred; for Adam then could never have had children; whereas he lived long after, and saw a numerous posterity ere he dyed. But where it is said, “In the day that thou eatest thereof, thou shalt surely die,” it must needs bee meant of his Mortality, and certitude of death. Seeing then Eternall life was lost by Adams forfeiture, in committing sin, he that should cancell that forfeiture was to recover thereby, that Life again. Now Jesus Christ hath satisfied for the sins of all that beleeve in him; and therefore recovered to all beleevers, that ETERNALL LIFE, which was lost by the sin of Adam. And in this sense it is, that the comparison of St. Paul holdeth (Rom. 5.18, 19.) “As by the offence of one, Judgment came upon all men to condemnation, even so by the righteousnesse of one, the free gift came upon all men to Justification of Life.” Which is again (1 Cor. 15.21,22) more perspicuously delivered in these words, “For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive.”

First, we find that Adam was created to enjoy life forever in the Paradise of Eden, unless he broke God’s command. For the Tree of Life was there. Adam could eat from it as long as he avoided the tree of Knowledge of Good and Evil. He was forbidden to eat from that tree. So, as soon as Adam ate from it, God drove him out of Paradise, “lest he reach out his hand, take also from the tree of life, and live forever.” (Gen. 3. 22.) From this, it seems to me that Adam would have lived forever on Earth if he had not sinned. Nevertheless, I submit my judgment to the interpretation of the Bible authorized by the Commonwealth whose subject I am. I do so both here and in all questions whose answers depend on Scripture. It also seems to me that Adam’s first sin brought mortality upon himself and his descendants. This does not mean that actual death came immediately, for then Adam could never have had children. Instead, he lived long afterward and saw many descendants before he died. But Scripture says, “On the day you eat from it, you will surely die.” These words must mean that Adam became mortal and certain to die. Since Adam forfeited eternal life by committing sin, whoever canceled that forfeiture would thereby restore that life. Now Jesus Christ has paid for the sins of all who believe in him. He has therefore restored to all believers the ETERNAL LIFE lost through Adam’s sin. This is the sense in which St. Paul’s comparison holds (Rom. 5.18, 19.): “Just as one man’s offense brought judgment and condemnation upon all people, so one man’s righteousness brought the free gift to all people, declaring them righteous and granting them life.” The same point is expressed more clearly in these words (1 Cor. 15.21,22): “For since death came through a man, the resurrection of the dead also came through a man. For just as all die in Adam, so all will be made alive in Christ.”

Concerning the place wherein men shall enjoy that Eternall Life, which Christ hath obtained for them, the texts next before alledged seem to make it on Earth. For if as in Adam, all die, that is, have forfeited Paradise, and Eternall Life on Earth; even so in Christ all shall be made alive; then all men shall be made to live on Earth; for else the comparison were not proper. Hereunto seemeth to agree that of the Psalmist, (Psal. 133.3.) “Upon Zion God commanded the blessing, even Life for evermore;” for Zion, is in Jerusalem, upon Earth: as also that of S. Joh. (Rev. 2.7.) “To him that overcommeth I will give to eat of the tree of life, which is in the midst of the Paradise of God.” This was the tree of Adams Eternall life; but his life was to have been on Earth. The same seemeth to be confirmed again by St. Joh. (Rev. 21.2.) where he saith, “I John saw the Holy City, New Jerusalem, coming down from God out of heaven, prepared as a Bride adorned for her husband:” and again v. 10. to the same effect: As if he should say, the new Jerusalem, the Paradise of God, at the coming again of Christ, should come down to Gods people from Heaven, and not they goe up to it from Earth. And this differs nothing from that, which the two men in white clothing (that is, the two Angels) said to the Apostles, that were looking upon Christ ascending (Acts 1.11.) “This same Jesus, who is taken up from you into Heaven, shall so come, as you have seen him go up into Heaven.” Which soundeth as if they had said, he should come down to govern them under his Father, Eternally here; and not take them up to govern them in Heaven; and is conformable to the Restauration of the Kingdom of God, instituted under Moses; which was a Political government of the Jews on Earth. Again, that saying of our Saviour (Mat. 22.30.) “that in the Resurrection they neither marry, nor are given in marriage, but are as the Angels of God in heaven,” is a description of an Eternall Life, resembling that which we lost in Adam in the point of Marriage. For seeing Adam, and Eve, if they had not sinned, had lived on Earth Eternally, in their individuall persons; it is manifest, they should not continually have procreated their kind. For if Immortals should have generated, as Mankind doth now; the Earth in a small time, would not have been able to afford them a place to stand on. The Jews that asked our Saviour the question, whose wife the woman that had married many brothers, should be, in the resurrection, knew not what were the consequences of Immortality; that there shal be no Generation, and consequently no marriage, no more than there is Marriage, or generation among the Angels. The comparison between that Eternall life which Adam lost, and our Saviour by his Victory over death hath recovered; holdeth also in this, that as Adam lost Eternall Life by his sin, and yet lived after it for a time; so the faithful Christian hath recovered Eternal Life by Christs passion, though he die a natural death, and remaine dead for a time; namely, till the Resurrection. For as Death is reckoned from the Condemnation of Adam, not from the Execution; so life is reckoned from the Absolution, not from the Resurrection of them that are elected in Christ.

Where will people enjoy the eternal life that Christ has gained for them? The passages just cited seem to place that life on Earth. For if all die in Adam, all have lost Paradise and eternal life on Earth. And if, in the same way, all will be made alive in Christ, then all will live on Earth. Otherwise, the comparison would not hold. The Psalmist seems to agree (Psal. 133.3.): “On Zion God commanded the blessing, life forevermore.” For Zion is in Jerusalem, on Earth. So does St. John (Rev. 2.7.): “To whoever overcomes, I will give fruit from the tree of life, in the midst of God’s Paradise.” This was the tree of Adam’s eternal life. But Adam’s life was to have been on Earth. St. John seems to confirm the same point again (Rev. 21.2.): “I, John, saw the Holy City, New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.” Verse 10 repeats the same point. It is as if John were saying that New Jerusalem, God’s Paradise, would descend when Christ returned. Paradise would come down from Heaven to God’s people, rather than God’s people going up from Earth to Paradise. This means the same as the words spoken by the two men in white clothing, that is, the two Angels. They spoke to the Apostles as the Apostles watched Christ ascend (Acts 1.11.): “This same Jesus, taken up from you into Heaven, will return just as you have seen him enter Heaven.” Their words sound as if they meant that Christ would come down to govern his people under his Father forever here. Christ would not take his people up to govern them in Heaven. This agrees with the restoration of the Kingdom of God established under Moses. That kingdom was a political government of the Jews on Earth. Again, our Saviour says (Mat. 22.30.): “At the Resurrection they neither marry nor are given in marriage, but are like God’s Angels in heaven.” This describes an eternal life resembling the life we lost in Adam, as far as marriage is concerned. For if Adam and Eve had not sinned, each would have lived forever on Earth. Clearly, then, they would not have continued reproducing their kind forever. For if immortal people reproduced as humanity does now, the Earth would soon lack even room for them to stand. The Jews asked our Saviour whose wife a woman who had married several brothers would be at the Resurrection. They did not understand the consequences of immortality. There will be no reproduction and therefore no marriage, just as there is neither marriage nor reproduction among the Angels. The comparison between the eternal life Adam lost and the life our Saviour recovered through victory over death also holds here. Adam lost eternal life through his sin, yet lived for a time afterward. In the same way, the faithful Christian has recovered eternal life through Christ’s suffering. This remains true though the Christian dies a natural death and remains dead for a time, until the Resurrection. For death is counted from Adam’s condemnation, not from the carrying out of his sentence. Likewise, life is counted from the pardon of those chosen in Christ, not from their Resurrection.

That the place wherein men are to live Eternally, after the Resurrection, is the Heavens, meaning by Heaven, those parts of the world, which are the most remote from Earth, as where the stars are, or above the stars, in another Higher Heaven, called Caelum Empyreum, (whereof there is no mention in Scripture, nor ground in Reason) is not easily to be drawn from any text that I can find. By the Kingdome of Heaven, is meant the Kingdome of the King that dwelleth in Heaven; and his Kingdome was the people of Israel, whom he ruled by the Prophets his Lieutenants, first Moses, and after him Eleazar, and the Soveraign Priests, till in the days of Samuel they rebelled, and would have a mortall man for their King, after the manner of other Nations. And when our Saviour Christ, by the preaching of his Ministers, shall have perswaded the Jews to return, and called the Gentiles to his obedience, then shall there be a new Kingdome of Heaven, because our King shall then be God, whose Throne is Heaven; without any necessity evident in the Scripture, that man shall ascend to his happinesse any higher than Gods Footstool the Earth. On the contrary, we find written (Joh. 3.13.) that “no man hath ascended into Heaven, but he that came down from Heaven, even the Son of man, that is in Heaven.” Where I observe by the way, that these words are not, as those which go immediately before, the words of our Saviour, but of St. John himself; for Christ was then not in Heaven, but upon the Earth. The like is said of David (Acts 2.34.) where St. Peter, to prove the Ascension of Christ, using the words of the Psalmist, (Psal. 16.10.) “Thou wilt not leave my soule in Hell, nor suffer thine Holy one to see corruption,” saith, they were spoken (not of David, but) of Christ; and to prove it, addeth this Reason, “For David is not ascended into Heaven.” But to this a man may easily answer, and say, that though their bodies were not to ascend till the generall day of Judgment, yet their souls were in Heaven as soon as they were departed from their bodies; which also seemeth to be confirmed by the words of our Saviour (Luke 20.37,38.) who proving the Resurrection out of the word of Moses, saith thus, “That the dead are raised, even Moses shewed, at the bush, when he calleth the Lord, the God of Abraham, and the God of Isaac, and the God of Jacob. For he is not a God of the Dead, but of the Living; for they all live to him.” But if these words be to be understood only of the Immortality of the Soul, they prove not at all that which our Saviour intended to prove, which was the Resurrection of the Body, that is to say, the Immortality of the Man. Therefore our Saviour meaneth, that those Patriarchs were Immortall; not by a property consequent to the essence, and nature of mankind, but by the will of God, that was pleased of his mere grace, to bestow Eternall Life upon the faithfull. And though at that time the Patriarchs and many other faithfull men were Dead, yet as it is in the text, they Lived To God; that is, they were written in the Book of Life with them that were absolved of their sinnes, and ordained to Life eternall at the Resurrection. That the Soul of man is in its own nature Eternall, and a living Creature independent on the Body; or that any meer man is Immortall, otherwise than by the Resurrection in the last day, (except Enos and Elias,) is a doctrine not apparent in Scripture. The whole 14. Chapter of Job, which is the speech not of his friends, but of himselfe, is a complaint of this Mortality of Nature; and yet no contradiction of the Immortality at the Resurrection. “There is hope of a tree,” (saith hee verse 7.) “if it be cast down, Though the root thereof wax old, and the stock thereof die in the ground, yet when it scenteth the water it will bud, and bring forth boughes like a Plant. But man dyeth, and wasteth away, yea, man giveth up the Ghost, and where is he?” and (verse 12.) “man lyeth down, and riseth not, till the heavens be no more.” But when is it, that the heavens shall be no more? St. Peter tells us, that it is at the generall Resurrection. For in his 2. Epistle, 3. Chapter, and 7. verse, he saith, that “the Heavens and the Earth that are now, are reserved unto fire against the day of Judgment, and perdition of ungodly men,” and (verse 12.) “looking for, and hasting to the comming of God, wherein the Heavens shall be on fire, and shall be dissolved, and the Elements shall melt with fervent heat. Neverthelesse, we according to the promise look for new Heavens, and a new Earth, wherein dwelleth righteousnesse.” Therefore where Job saith, man riseth not till the Heavens be no more; it is all one, as if he had said, the Immortall Life (and Soule and Life in the Scripture, do usually signifie the same thing) beginneth not in man, till the Resurrection, and day of Judgment; and hath for cause, not his specificall nature, and generation; but the Promise. For St. Peter saies not, “Wee look for new heavens, and a new earth, (from Nature) but from Promise.”

I find no scriptural text that easily supports the claim that people will live eternally in heaven after the Resurrection. By heaven, I mean the parts of the universe farthest from Earth, where the stars are. Or I mean a still higher heaven above the stars, called Caelum Empyreum. Scripture never mentions this higher heaven, nor does reason provide any basis for it. The Kingdom of Heaven means the kingdom of the King who lives in heaven. His kingdom was the people of Israel, whom he ruled through the Prophets as his deputies. First came Moses, then Eleazar and the Sovereign Priests. This continued until the days of Samuel, when the people rebelled. They wanted a mortal man as their king, like other nations. Through the preaching of his ministers, our Saviour Christ will persuade the Jews to return and call the Gentiles to obey him. When this happens, there will be a new Kingdom of Heaven. For our King will then be God, whose throne is heaven. Yet Scripture gives no clear reason why people must rise above Earth, God’s footstool, to reach their happiness. On the contrary, we find it written (John 3:13): “No one has ascended into heaven except the one who came down from heaven, the Son of man, who is in heaven.” I note in passing that these are St. John’s own words, not our Saviour’s, unlike the words immediately before them. For Christ was then on Earth, not in heaven. Something similar is said of David (Acts 2:34). To prove Christ’s Ascension, St. Peter quotes the Psalmist (Psalm 16:10): “You will not leave my soul in Hell, nor let your Holy One decay.” St. Peter says these words refer not to David, but to Christ. To prove this, he adds: “For David has not ascended into heaven.” But someone may easily answer that their bodies would not ascend until the universal day of Judgment. Their souls, however, were in heaven as soon as they left their bodies. Our Saviour’s words also seem to support this answer (Luke 20:37–38). To prove the Resurrection from Moses’ words, he says: “Even Moses showed that the dead are raised, in the account of the bush. There he calls the Lord the God of Abraham, the God of Isaac, and the God of Jacob. For he is not a God of the dead, but of the living, for they all live to him.” But suppose these words refer only to the soul’s immortality. They would then do nothing to prove what our Saviour intended to prove: the resurrection of the body. That means the immortality of the whole person. Our Saviour therefore means that those Patriarchs were immortal. Their immortality did not follow from humanity’s essential nature. It came instead from God’s will. By his grace alone, God was pleased to give eternal life to the faithful. Although the Patriarchs and many other faithful people were then dead, they lived to God, as the text says. That is, their names were written in the Book of Life. They were listed with those whose sins were forgiven and who were appointed to eternal life at the Resurrection. Scripture does not clearly teach that the human soul is naturally eternal, or a living being independent of the body. Nor does Scripture clearly teach that any mere human is immortal except through resurrection on the last day. Enos and Elias are exceptions. The whole of Job, chapter 14, laments this natural mortality. The speaker is Job himself, not his friends. Yet his lament does not contradict immortality at the Resurrection. “There is hope for a tree,” he says in verse 7, “if it is cut down. Though its root grows old and its stump dies in the ground, the scent of water will make it bud. It will put out branches like a young plant. But a man dies and wastes away. Yes, a man breathes his last, and where is he?” And in verse 12: “A man lies down and does not rise until the heavens are no more.” But when will the heavens be no more? St. Peter tells us that this will happen at the universal Resurrection. In his second Epistle, chapter 3, verse 7, he says: “The present heavens and Earth are being kept for fire, for the day of Judgment and the destruction of ungodly people.” Then, in verse 12: “Looking forward to and hastening the coming of God. At his coming, the heavens will burn and dissolve, and the elements will melt in intense heat. Nevertheless, according to the promise, we look for new heavens and a new Earth, where righteousness lives.” So Job says that a person does not rise until the heavens are no more. This amounts to saying that immortal life begins in people only at the Resurrection and the day of Judgment. In Scripture, soul and life usually mean the same thing. This immortal life comes not from human nature or birth, but from the promise. For St. Peter does not say, “We look for new heavens and a new Earth because of nature.” He says we look for them because of the promise.

Lastly, seeing it hath been already proved out of divers evident places of Scripture, in the 35. chapter of this book, that the Kingdom of God is a Civil Common-wealth, where God himself is Soveraign, by vertue first of the Old, and since of the New Covenant, wherein he reigneth by his Vicar, or Lieutenant; the same places do therefore also prove, that after the comming again of our Saviour in his Majesty, and glory, to reign actually, and Eternally; the Kingdom of God is to be on Earth. But because this doctrine (though proved out of places of Scripture not few, nor obscure) will appear to most men a novelty; I doe but propound it; maintaining nothing in this, or any other paradox of Religion; but attending the end of that dispute of the sword, concerning the Authority, (not yet amongst my Countrey-men decided,) by which all sorts of doctrine are to bee approved, or rejected; and whose commands, both in speech, and writing, (whatsoever be the opinions of private men) must by all men, that mean to be protected by their Laws, be obeyed. For the points of doctrine concerning the Kingdome (of) God, have so great influence on the Kingdome of Man, as not to be determined, but by them, that under God have the Soveraign Power.

Finally, chapter 35 of this book has already proved from several clear passages of Scripture that God’s Kingdom is a civil commonwealth. God himself is sovereign, first under the Old Covenant and later under the New Covenant. Under these covenants, he reigns through his deputy or lieutenant. Those same passages therefore also prove that God’s Kingdom will be on Earth when our Saviour returns in majesty and glory. He will then reign in person and forever. But although many clear passages of Scripture prove this doctrine, most people will find it unfamiliar. I therefore offer it only for consideration. I insist on nothing in this doctrine or any other religious paradox. Instead, I await the outcome of the armed struggle over authority, which remains undecided among my countrymen. The authority in question has the power to approve or reject doctrines of every kind. All who wish to be protected by its laws must obey its commands concerning both speech and writing. They must do so whatever private individuals may think. For doctrines concerning the Kingdom of God have such a great influence on the kingdom of human beings that only those who hold sovereign power under God may settle them.

As the Kingdome of God, and Eternall Life, so also Gods Enemies, and their Torments after Judgment, appear by the Scripture, to have their place on Earth. The name of the place, where all men remain till the Resurrection, that were either buryed, or swallowed up of the Earth, is usually called in Scripture, by words that signifie Under Ground; which the Latines read generally Infernus, and Inferni, and the Greeks Hades; that is to say, a place where men cannot see; and containeth as well the Grave, as any other deeper place. But for the place of the damned after the Resurrection, it is not determined, neither in the Old, nor New Testament, by any note of situation; but onely by the company: as that it shall bee, where such wicked men were, as God in former times in extraordinary, and miraculous manner, had destroyed from off the face of the Earth: As for Example, that they are in Inferno, in Tartarus, or in the bottomelesse pit; because Corah, Dathan, and Abirom, were swallowed up alive into the earth. Not that the Writers of the Scripture would have us beleeve, there could be in the globe of the Earth, which is not only finite, but also (compared to the height of the Stars) of no considerable magnitude, a pit without a bottome; that is, a hole of infinite depth, such as the Greeks in their Daemonologie (that is to say, in their doctrine concerning Daemons,) and after them, the Romans called Tartarus; of which Virgill sayes,

Scripture indicates that God’s Kingdom and Eternal Life have their place on Earth. So too do God’s enemies and their torments after Judgment. All people buried or swallowed up by the Earth remain in a place until the Resurrection. Scripture usually names this place with words meaning “underground.” The Latin versions generally use Infernus and Inferni, and the Greek versions use Hades, meaning a place where people cannot see. This includes both the grave and any deeper place. But neither the Old nor the New Testament identifies the location of the damned after the Resurrection. Instead, Scripture identifies their place only by the company found there. It places them where wicked people were whom God once destroyed from the Earth in extraordinary and miraculous ways. For example, the damned are said to be in Inferno, in Tartarus, or in the bottomless pit. This is because Corah, Dathan, and Abirom were swallowed alive into the earth. The writers of Scripture did not mean us to believe that the Earth could contain a pit without a bottom. The Earth is finite, and its size is insignificant compared with the height of the Stars. A bottomless pit would be a hole of infinite depth. Such a pit was called Tartarus by the Greeks in their Daemonologie, that is, their teaching about Daemons. The Romans later used the same name. Of this pit, Virgill says,

for that is a thing the proportion of Earth to Heaven cannot bear: but that wee should beleeve them there, indefinitely, where those men are, on whom God inflicted that Exemplary punnishment.

For the relative sizes of Earth and Heaven do not allow that. But we should believe they are wherever those men are, without specifying an exact location. God punished those men to make an example of them.

Again, because those mighty men of the Earth, that lived in the time of Noah, before the floud, (which the Greeks called Heroes, and the Scripture Giants, and both say, were begotten, by copulation of the children of God, with the children of men,) were for their wicked life destroyed by the generall deluge; the place of the Damned, is therefore also sometimes marked out, by the company of those deceased Giants; as Proverbs 21.16. “The man that wandreth out of the way of understanding, shall remain in the congregation of the Giants,” and Job 26.5. “Behold the Giants groan under water, and they that dwell with them.” Here the place of the Damned, is under the water. And Isaiah 14.9. “Hell is troubled how to meet thee,” (that is, the King of Babylon) “and will displace the Giants for thee:” and here again the place of the Damned, (if the sense be literall,) is to be under water.

Again, consider the mighty men of the Earth who lived in Noah’s time, before the flood. The Greeks called them Heroes, and Scripture calls them Giants. Both say these men were born from sexual unions between the children of God and the children of men. Because of their wicked lives, these men were destroyed by the great flood. So the place of the damned is also sometimes identified by the presence of these dead Giants. For example, Proverbs 21.16 says, “The man who strays from the path of understanding will remain among the Giants.” And Job 26.5 says, “Look, the Giants groan under water, along with those who live with them.” Here, the place of the damned is under water. And Isaiah 14.9 says, “Hell is stirred up to meet you,” meaning the King of Babylon, “and will move the Giants out of their places for you.” Here again, if the meaning is literal, the place of the damned must be under water.

Thirdly, because the Cities of Sodom, and Gomorrah, by the extraordinary wrath of God, were consumed for their wickednesse with Fire and Brimstone, and together with them the countrey about made a stinking bituminous Lake; the place of the Damned is sometimes expressed by Fire, and a Fiery Lake: as in the Apocalypse ch.21.8. “But the timorous, incredulous, and abominable, and Murderers, and Whoremongers, and Sorcerers, and Idolators, and all Lyars, shall have their part in the Lake that burneth with Fire, and Brimstone; which is the second Death.” So that it is manifest, that Hell Fire, which is here expressed by Metaphor, from the reall Fire of Sodome, signifieth not any certain kind, or place of Torment; but is to be taken indefinitely, for Destruction, as it is in the 20. Chapter, at the 14. verse; where it is said, that “Death and Hell were cast into the Lake of Fire;” that is to say, were abolished, and destroyed; as if after the day of Judgment, there shall be no more Dying, nor no more going into Hell; that is, no more going to Hades (from which word perhaps our word Hell is derived,) which is the same with no more Dying.

Thirdly, God’s extraordinary wrath consumed the Cities of Sodom and Gomorrah with fire and brimstone because of their wickedness. The surrounding country became a stinking lake of bitumen. Because of this, the place of the damned is sometimes described as fire or a fiery lake. For example, Apocalypse 21:8 says: “But the fearful, unbelieving, and detestable, murderers, the sexually immoral, sorcerers, idolaters, and all liars shall have their share in the lake burning with fire and brimstone. This is the second death.” So it is clear that hellfire here is a metaphor drawn from the real fire of Sodom. It does not mean any particular kind or place of torment. Instead, it should be understood broadly as destruction, as in chapter 20, verse 14. There we read that “Death and Hell were thrown into the lake of fire.” In other words, death and Hell were abolished and destroyed. It is as if, after the Day of Judgment, there will be no more dying and no more entering Hell. That means no more entering Hades (from which perhaps our word Hell is derived), which means no more dying.

Fourthly, from the Plague of Darknesse inflicted on the Egyptians, of which it is written (Exod. 10.23.) “They saw not one another, neither rose any man from his place for three days; but all the Children of Israel had light in their dwellings;” the place of the wicked after Judgment, is called Utter Darknesse, or (as it is in the originall) Darknesse Without. And so it is expressed (Mat. 22.13.) where the King commandeth his Servants, “to bind hand and foot the man that had not on his Wedding garment, and to cast him out,” Eis To Skotos To Exoteron, Externall Darknesse, or Darknesse Without: which though translated Utter Darknesse, does not signifie How Great, but Where that darknesse is to be; namely, Without The Habitation of Gods Elect.

Fourth, the place of the wicked after Judgment is called Outer Darkness, drawing on the plague of darkness inflicted on the Egyptians. Exodus 10:23 says, “They could not see one another, and no one left his place for three days. But all the Children of Israel had light in their homes.” In the original language, the phrase means Darkness Outside. The same expression appears in Matthew 22:13. There the King commands his servants “to bind the man without a wedding garment hand and foot, and throw him out.” The words are Eis To Skotos To Exoteron, meaning External Darkness, or Darkness Outside. Although translated as Outer Darkness, the phrase does not describe how great the darkness will be, but where it will be. It will be outside the dwelling place of God’s chosen people.

Lastly, whereas there was a place neer Jerusalem, called the Valley of the Children of Hinnon; in a part whereof, called Tophet, the Jews had committed most grievous Idolatry, sacrificing their children to the Idol Moloch; and wherein also God had afflicted his enemies with most grievous punishments; and wherein Josias had burnt the Priests of Moloch upon their own Altars, as appeareth at large in the 2 of Kings chap. 23. the place served afterwards, to receive the filth, and garbage which was carried thither, out of the City; and there used to be fires made, from time to time, to purifie the aire, and take away the stench of Carrion. From this abominable place, the Jews used ever after to call the place of the Damned, by the name of Gehenna, or Valley of Hinnon. And this Gehenna, is that word, which is usually now translated HELL; and from the fires from time to time there burning, we have the notion of Everlasting, and Unquenchable Fire.

Lastly, there was a place near Jerusalem called the Valley of the Children of Hinnon. In one part, called Tophet, the Jews had committed terrible idolatry by sacrificing their children to the idol Moloch. There God had also inflicted terrible punishments on his enemies. And there Josias had burned the Priests of Moloch on their own altars. These events are described in detail in 2 Kings, chapter 23. The place later became a dumping ground for filth and garbage carried out of the city. From time to time, fires were lit there to purify the air and remove the stench of rotting carcasses. From then on, the Jews named the place of the damned after this loathsome place. They called it Gehenna, or Valley of Hinnon. Gehenna is the word now usually translated as HELL. And the fires that burned there from time to time gave us the idea of everlasting and unquenchable fire.

Seeing now there is none, that so interprets the Scripture, as that after the day of Judgment, the wicked are all Eternally to be punished in the Valley of Hinnon; or that they shall so rise again, as to be ever after under ground, or under water; or that after the Resurrection, they shall no more see one another; nor stir from one place to another; it followeth, me thinks, very necessarily, that that which is thus said concerning Hell Fire, is spoken metaphorically; and that therefore there is a proper sense to bee enquired after, (for of all Metaphors there is some reall ground, that may be expressed in proper words) both of the Place of Hell, and the nature of Hellish Torment, and Tormenters.

No one interprets Scripture as saying that, after the day of Judgment, all the wicked will suffer eternally in the Valley of Hinnon. Nor does anyone believe the wicked will rise again only to remain forever underground or underwater. Nor does anyone believe that, after the Resurrection, the wicked will never see one another or move from place to place. So it seems to me to follow necessarily that these statements about Hell Fire are metaphorical. We must therefore look for the literal meaning behind them. Every metaphor has some basis in reality that can be expressed in literal terms. We must investigate both the place of Hell and the nature of its torments and tormentors.

And first for the Tormenters, wee have their nature, and properties, exactly and properly delivered by the names of, The Enemy, or Satan; The Accuser, or Diabolus; The Destroyer, or Abbadon. Which significant names, Satan, Devill, Abbadon, set not forth to us any Individuall person, as proper names use to doe; but onely an office, or quality; and are therefore Appellatives; which ought not to have been left untranslated, as they are, in the Latine, and Modern Bibles; because thereby they seem to be the proper names of Daemons; and men are the more easily seduced to beleeve the doctrine of Devills; which at that time was the Religion of the Gentiles, and contrary to that of Moses, and of Christ.

First, the nature and qualities of the tormentors are precisely and accurately described by their names. These are The Enemy, or Satan, The Accuser, or Diabolus, and The Destroyer, or Abbadon. These meaningful names, Satan, Devil, and Abbadon, do not identify any individual person, as proper names usually do. Instead, these names describe only a role or quality, and are therefore descriptive terms. They should not have been left untranslated, as they are in the Latin and modern Bibles. Leaving these terms untranslated makes them seem like the proper names of demons. This makes people more easily misled into believing the doctrine of devils. At that time, this doctrine was the religion of the Gentiles, contrary to the religion of Moses and Christ.

And because by the Enemy, the Accuser, and Destroyer, is meant, the Enemy of them that shall be in the Kingdome of God; therefore if the Kingdome of God after the Resurrection, bee upon the Earth, (as in the former Chapter I have shewn by Scripture it seems to be,) The Enemy, and his Kingdome must be on Earth also. For so also was it, in the time before the Jews had deposed God. For Gods Kingdome was in Palestine; and the Nations round about, were the Kingdomes of the Enemy; and consequently by Satan, is meant any Earthly Enemy of the Church.

The Enemy, the Accuser, and the Destroyer mean the enemy of those who will be in the Kingdom of God. Therefore, if the Kingdom of God after the Resurrection is on Earth, the Enemy and his kingdom must also be on Earth. As I showed from Scripture in the previous chapter, the Kingdom of God seems to be on Earth. The same was true before the Jews removed God as their king. For God’s kingdom was in Palestine, and the surrounding nations were the kingdoms of the Enemy. Consequently, Satan means any earthly enemy of the Church.

The Torments of Hell, are expressed sometimes, by “weeping, and gnashing of teeth,” as Mat. 8.12. Sometimes, by “the worm of Conscience;” as Isa.66.24. and Mark 9.44, 46, 48; sometimes, by Fire, as in the place now quoted, “where the worm dyeth not, and the fire is not quenched,” and many places beside: sometimes by “Shame, and contempt,” as Dan. 12.2. “And many of them that sleep in the dust of the Earth, shall awake; some to Everlasting life; and some to shame, and everlasting contempt.” All which places design metaphorically a grief, and discontent of mind, from the sight of that Eternall felicity in others, which they themselves through their own incredulity, and disobedience have lost. And because such felicity in others, is not sensible but by comparison with their own actuall miseries; it followeth that they are to suffer such bodily paines, and calamities, as are incident to those, who not onely live under evill and cruell Governours, but have also for Enemy, the Eternall King of the Saints, God Almighty. And amongst these bodily paines, is to be reckoned also to every one of the wicked a second Death. For though the Scripture bee clear for an universall Resurrection; yet wee do not read, that to any of the Reprobate is promised an Eternall life. For whereas St. Paul (1 Cor. 15.42, 43.) to the question concerning what bodies men shall rise with again, saith, that “the body is sown in corruption, and is raised in incorruption; It is sown in dishonour, it is raised in glory; it is sown in weaknesse, it is raised in power;” Glory and Power cannot be applyed to the bodies of the wicked: Nor can the name of Second Death, bee applyed to those that can never die but once: And although in Metaphoricall speech, a Calamitous life Everlasting, may bee called an Everlasting Death yet it cannot well be understood of a Second Death. The fire prepared for the wicked, is an Everlasting Fire: that is to say, the estate wherein no man can be without torture, both of body and mind, after the Resurrection, shall endure for ever; and in that sense the Fire shall be unquenchable, and the torments Everlasting: but it cannot thence be inferred, that hee who shall be cast into that fire, or be tormented with those torments, shall endure, and resist them so, as to be eternally burnt, and tortured, and yet never be destroyed, nor die. And though there be many places that affirm Everlasting Fire, and Torments (into which men may be cast successively one after another for ever;) yet I find none that affirm there shall bee an Eternall Life therein of any individuall person; but on the contrary, an Everlasting Death, which is the Second Death: (Apoc. 20. 13,14.) “For after Death, and the Grave shall have delivered up the dead which were in them, and every man be judged according to his works; Death and the Grave shall also be cast into the Lake of Fire. This is the Second Death.” Whereby it is evident, that there is to bee a Second Death of every one that shall bee condemned at the day of Judgement, after which hee shall die no more.

The torments of Hell are sometimes described as “weeping and gnashing of teeth,” as in Matthew 8:12. Sometimes they are described as “the worm of conscience,” as in Isaiah 66:24 and Mark 9:44, 46, 48. Sometimes they are described as fire, as in the passage just cited, “where the worm does not die, and the fire is not put out,” and many other passages. Sometimes they are described as “shame and contempt,” as in Daniel 12:2: “And many who sleep in the dust of the earth will awake. Some will awake to everlasting life, and some to shame and everlasting contempt.” All these passages describe, through metaphor, sorrow and distress at seeing the eternal happiness of others. The condemned have lost that happiness through their own unbelief and disobedience. And they can recognize the happiness of others only by comparing it with their own actual misery. It follows that they must suffer bodily pains and hardships. Such suffering falls on those who not only live under evil and cruel rulers, but also have God Almighty as their enemy. He is the eternal King of the Saints. These bodily pains must also include a second death for every wicked person. For although Scripture clearly teaches a universal resurrection, we do not read that any of the condemned are promised eternal life. St. Paul addresses the question of what bodies people will have when they rise again (1 Corinthians 15:42, 43). He says, “The body is sown subject to decay and is raised free from decay. It is sown in dishonor and raised in glory. It is sown in weakness and raised in power.” But glory and power cannot apply to the bodies of the wicked. Nor can the term Second Death apply to those who can die only once. Although an everlasting life of misery may metaphorically be called an Everlasting Death, it cannot reasonably mean a Second Death. The fire prepared for the wicked is an Everlasting Fire. In other words, the condition after the resurrection in which no one can escape bodily and mental torment will last forever. In that sense, the fire will be unquenchable and the torments everlasting. But this does not mean that anyone thrown into that fire, or subjected to those torments, will withstand them forever. We cannot conclude that such a person will burn and suffer eternally without ever being destroyed or dying. Many passages affirm that there will be everlasting fire and torments. People may be cast into them, one after another, forever. Yet I find no passage affirming that any individual person will live eternally in them. Instead, I find an Everlasting Death, which is the Second Death (Revelation 20:13, 14): “For Death and the Grave will give up the dead within them, and everyone will be judged according to their deeds. Afterward, Death and the Grave will also be thrown into the Lake of Fire. This is the Second Death.” This makes it clear that everyone condemned on the day of Judgment will suffer a Second Death. After that death, they will die no more.

The joyes of Life Eternall, are in Scripture comprehended all under the name of SALVATION, or Being Saved. To be saved, is to be secured, either respectively, against speciall Evills, or absolutely against all Evill, comprehending Want, Sicknesse, and Death it self. And because man was created in a condition Immortall, not subject to corruption, and consequently to nothing that tendeth to the dissolution of his nature; and fell from that happinesse by the sin of Adam; it followeth, that to be Saved From Sin, is to be saved from all the Evill, and Calamities that Sinne hath brought upon us. And therefore in the Holy Scripture, Remission of Sinne, and Salvation from Death and Misery, is the same thing, as it appears by the words of our Saviour, who having cured a man sick of the Palsey, by saying, (Mat. 9.2.) “Son be of good cheer, thy Sins be forgiven thee;” and knowing that the Scribes took for blasphemy, that a man should pretend to forgive Sins, asked them (v.5.) “whether it were easier to say, Thy Sinnes be forgiven thee, or, Arise and walk;” signifying thereby, that it was all one, as to the saving of the sick, to say, “Thy Sins are forgiven,” and “Arise and walk;” and that he used that form of speech, onely to shew he had power to forgive Sins. And it is besides evident in reason, that since Death and Misery, were the punishments of Sin, the discharge of Sinne, must also be a discharge of Death and Misery; that is to say, Salvation absolute, such as the faithfull are to enjoy after the day of Judgment, by the power, and favour of Jesus Christ, who for that cause is called our SAVIOUR.

Scripture includes all the joys of eternal life under the name of SALVATION, or being saved. To be saved means to be protected, either against particular evils or against all evil without exception. All evil includes poverty, sickness, and death itself. Human beings were created immortal, free from decay and therefore from anything tending to destroy their nature. But they lost that happiness through Adam’s sin. It follows that being saved from sin means being saved from all the evils and sufferings sin has brought upon us. Therefore, in Holy Scripture, forgiveness of sin and salvation from death and misery mean the same thing. Our Saviour’s words make this clear. He cured a man with paralysis by saying (Mat. 9.2.), “Son, take heart, your sins are forgiven.” The Scribes considered it blasphemy for a man to claim the power to forgive sins. Knowing their thoughts, he asked them (v.5.), “Which is easier to say, Your sins are forgiven, or, Get up and walk?” He meant that, in saving the sick man, saying “Your sins are forgiven” was equivalent to saying “Get up and walk.” He spoke of forgiveness only to show that he had the power to forgive sins. Reason also makes the point clear. Since death and misery were the punishments for sin, release from sin must also mean release from death and misery. In other words, this is complete salvation, which the faithful will enjoy after the day of Judgment. They will enjoy it through the power and favor of Jesus Christ, who is therefore called our SAVIOUR.

Concerning Particular Salvations, such as are understood, 1 Sam. 14.39. “as the Lord liveth that saveth Israel,” that is, from their temporary enemies, and 2 Sam. 22.4. “Thou art my Saviour, thou savest me from violence;” and 2 Kings 13.5. “God gave the Israelites a Saviour, and so they were delivered from the hand of the Assyrians,” and the like, I need say nothing; there being neither difficulty, nor interest, to corrupt the interpretation of texts of that kind.

As for particular acts of deliverance, consider 1 Sam. 14.39: “as surely as the Lord lives, who saves Israel.” Here, saving means rescuing Israel from its enemies at the time. Then there is 2 Sam. 22.4: “You are my Saviour, you save me from violence.” And 2 Kings 13.5 says: “God gave the Israelites a Saviour, and so they were freed from the Assyrians’ power.” I need say nothing about these passages or others like them. They are not difficult to interpret, and no self-interest gives anyone a reason to distort their meaning.

But concerning the Generall Salvation, because it must be in the Kingdome of Heaven, there is great difficulty concerning the Place. On one side, by Kingdome (which is an estate ordained by men for their perpetuall security against enemies, and want) it seemeth that this Salvation should be on Earth. For by Salvation is set forth unto us, a glorious Reign of our King, by Conquest; not a safety by Escape: and therefore there where we look for Salvation, we must look also for Triumph; and before Triumph, for Victory; and before Victory, for Battell; which cannot well be supposed, shall be in Heaven. But how good soever this reason may be, I will not trust to it, without very evident places of Scripture. The state of Salvation is described at large, Isaiah, 33. ver. 20,21,22,23,24.

But general salvation must take place in the Kingdom of Heaven, so its location presents a great difficulty. On one hand, the word “kingdom” suggests that salvation should take place on Earth. A kingdom is a state established by people to keep them permanently safe from enemies and want. For salvation is presented to us as our King’s glorious reign through conquest, not safety through escape. Therefore, wherever we expect salvation, we must also expect triumph. Before triumph, there must be victory, and before victory, battle. Such a battle cannot easily be imagined taking place in Heaven. But however good this argument may be, I will not rely on it without very clear passages of Scripture. The state of salvation is described at length in Isaiah, chapter 33, verses 20, 21, 22, 23, and 24.

“Look upon Zion, the City of our solemnities, thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken.

“Look at Zion, the city of our sacred festivals. Your eyes will see Jerusalem as a peaceful home, a tent that will never be taken down. Not one of its stakes will ever be removed, nor will any of its ropes be broken.

But there the glorious Lord will be unto us a place of broad rivers, and streams; wherein shall goe no Gally with oares; neither shall gallant ship passe thereby.

But there the glorious Lord will be for us a place of broad rivers and streams. No galley powered by oars will travel those waters, nor will any magnificent ship pass through.

For the Lord is our Judge, the Lord is our Lawgiver, the Lord is our King, he will save us.

For the Lord is our judge. The Lord is our lawgiver. The Lord is our king. He will save us.

Thy tacklings are loosed; they could not well strengthen their mast; they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey.

Your ship’s ropes are loose. They could not hold the mast firmly or spread the sail. Then a great haul of plunder is divided. Even people who have difficulty walking take a share.

And the Inhabitant shall not say, I am sicke; the people that shall dwell therein shall be forgiven their Iniquity.”

And no resident will say, I am sick. The people who live there will be forgiven for their sins.”

In which words wee have the place from whence Salvation is to proceed, “Jerusalem, a quiet habitation;” the Eternity of it, “a tabernacle that shall not be taken down,” &c. The Saviour of it, “the Lord, their Judge, their Lawgiver, their King, he will save us;” the Salvation, “the Lord shall be to them as a broad mote of swift waters,” &c. the condition of their Enemies, “their tacklings are loose, their masts weake, the lame shal take the spoil of them.” The condition of the Saved, “The Inhabitants shall not say, I am sick:” And lastly, all this is comprehended in Forgivenesse of sin, “The people that dwell therein shall be forgiven their iniquity.” By which it is evident, that Salvation shall be on Earth, then, when God shall reign, (at the coming again of Christ) in Jerusalem; and from Jerusalem shall proceed the Salvation of the Gentiles that shall be received into Gods Kingdome; as is also more expressely declared by the same Prophet, Chap. 66.20, 21. “And they,” (that is, the Gentiles who had any Jew in bondage) “shall bring all your brethren, for an offering to the Lord, out of all nations, upon horses, and in charets, and in litters, and upon mules, and upon swift beasts, to my holy mountain, Jerusalem, saith the Lord, as the Children of Israel bring an offering in a clean vessell into the House of the Lord. And I will also take of them for Priests and for Levites, saith the Lord:” Whereby it is manifest, that the chief seat of Gods Kingdome (which is the Place, from whence the Salvation of us that were Gentiles, shall proceed) shall be Jerusalem; And the same is also confirmed by our Saviour, in his discourse with the woman of Samaria, concerning the place of Gods worship; to whom he saith, John 4.22. that the Samaritans worshipped they know not what, but the Jews worship what they knew, “For Salvation is of the Jews (Ex Judais, that is, begins at the Jews): as if he should say, you worship God, but know not by whom he wil save you, as we doe, that know it shall be one of the tribe of Judah, a Jew, not a Samaritan. And therefore also the woman not impertinently answered him again, “We know the Messias shall come.” So that which our saviour saith, “Salvation is from the Jews,” is the same that Paul sayes (Rom. 1.16,17.) “The Gospel is the power of God to Salvation to every one that beleeveth; To the Jew first, and also to the Greek. For therein is the righteousnesse of God revealed from faith to faith;” from the faith of the Jew, to the faith of the Gentile. In the like sense the Prophet Joel describing the day of Judgment, (chap. 2.30,31.) that God would “shew wonders in heaven, and in earth, bloud, and fire, and pillars of smoak. The Sun should be turned to darknesse, and the Moon into bloud, before the great and terrible day of the Lord come,” he addeth verse 32. “and it shall come to passe, that whosoever shall call upon the name of the Lord, shall be saved. For in Mount Zion, and in Jerusalem shall be Salvation.” And Obadiah verse 17 saith the same, “Upon Mount Zion shall be Deliverance; and there shall be holinesse, and the house of Jacob shall possesse their possessions,” that is, the possessions of the Heathen, which possessions he expresseth more particularly in the following verses, by the Mount of Esau, the Land of the Philistines, the Fields of Ephraim, of Samaria, Gilead, and the Cities of the South, and concludes with these words, “the Kingdom shall be the Lords.” All these places are for Salvation, and the Kingdome of God (after the day of Judgement) upon Earth. On the other side, I have not found any text that can probably be drawn, to prove any Ascension of the Saints into Heaven; that is to say, into any Coelum Empyreum, or other aetheriall Region; saving that it is called the Kingdome of Heaven; which name it may have, because God, that was King of the Jews, governed them by his commands, sent to Moses by Angels from Heaven, to reduce them to their obedience; and shall send him thence again, to rule both them, and all other faithfull men, from the day of Judgment, Everlastingly: or from that, that the Throne of this our Great King is in Heaven; whereas the Earth is but his Footstoole. But that the Subjects of God should have any place as high as his throne, or higher than his Footstoole, it seemeth not sutable to the dignity of a King, nor can I find any evident text for it in holy Scripture.

These words tell us where salvation will begin: “Jerusalem, a peaceful home.” They tell us salvation will last forever: “a tent that will not be taken down,” and so on. They identify the savior: “the Lord, their Judge, their Lawgiver, their King, he will save us.” They describe salvation itself: “the Lord will be to them like a broad moat of rushing waters,” and so on. They describe the condition of their enemies: “their rigging is loose, their masts are weak, the lame will take their plunder.” They describe the condition of the saved: “The inhabitants will not say, I am sick.” Finally, all these blessings are included in forgiveness of sin: “The people who live there will have their sins forgiven.” These words make it clear that salvation will be on Earth when God reigns in Jerusalem, at Christ’s return. From Jerusalem, salvation will come to the Gentiles who are received into God’s Kingdom. The same Prophet declares this more explicitly in chapter 66:20, 21: “And they shall bring all your brothers from every nation as an offering to the Lord. They shall bring them on horses, in chariots, in litters, on mules, and on swift beasts. They shall bring them to my holy mountain, Jerusalem, says the Lord. They shall bring them as the Children of Israel bring an offering in a clean vessel into the Lord’s House. And I will also take some of them as Priests and Levites, says the Lord.” Here, “they” means the Gentiles who held any Jew in slavery. This passage makes it clear that Jerusalem will be the chief seat of God’s Kingdom. Jerusalem is where salvation will begin for those of us who were Gentiles. Our Savior also confirms this in his conversation with the woman of Samaria about the place for worshipping God. In John 4:22, he tells her that the Samaritans worship what they do not know. But the Jews worship what they know, “For salvation is from the Jews.” The Latin, Ex Judais, means that salvation begins with the Jews. It is as if he said: You worship God, but do not know through whom he will save you. We do know. We know the savior will come from the tribe of Judah, a Jew, not a Samaritan. So the woman’s reply was relevant: “We know the Messiah will come.” Thus, our Savior’s words, “Salvation is from the Jews,” mean the same as Paul’s words in Romans 1:16, 17: “The Gospel is God’s power to save everyone who believes, the Jew first, and also the Greek. For in the Gospel, God’s righteousness is revealed from faith to faith.” This means from the faith of the Jew to the faith of the Gentile. The Prophet Joel speaks in the same sense when describing the day of Judgment in chapter 2:30, 31. He says God would “show wonders in heaven and on earth, blood, fire, and pillars of smoke. The Sun would turn to darkness, and the Moon to blood, before the great and terrible day of the Lord.” Then he adds in verse 32: “And everyone who calls on the Lord’s name will be saved. For salvation will be on Mount Zion and in Jerusalem.” Obadiah says the same in verse 17: “On Mount Zion there will be deliverance, and there will be holiness. And the house of Jacob will possess their possessions.” By “their possessions,” he means the possessions of the Heathen. In the following verses, he names these possessions more specifically. They include the Mount of Esau, the Land of the Philistines, the Fields of Ephraim, Samaria, Gilead, and the Cities of the South. He concludes with these words: “The Kingdom will be the Lord’s.” All these passages support salvation and God’s Kingdom on Earth after the day of Judgment. On the other hand, I have found no text that could plausibly prove that the Saints will ascend into Heaven. By Heaven, I mean any Coelum Empyreum, or highest heaven, or any other ethereal region. The only exception is that God’s Kingdom is called the Kingdom of Heaven. It may have this name because God, who was King of the Jews, governed them through commands. Angels brought those commands from Heaven to Moses to bring the Jews into obedience to God. And God will send him from Heaven again to rule both the Jews and all other faithful people. That rule will last forever, beginning on the day of Judgment. Or the Kingdom may have this name because our Great King’s throne is in Heaven, while Earth is only his footstool. But it seems inconsistent with a King’s dignity for God’s subjects to occupy any place as high as his throne. The same applies to any place higher than his footstool. Nor can I find any clear text in Holy Scripture to support such a place for God’s subjects.

From this that hath been said of the Kingdom of God, and of Salvation, it is not hard to interpret, what is meant by the WORLD TO COME. There are three worlds mentioned in Scripture, the Old World, the Present World, and the World to Come. Of the first, St. Peter speaks, (2 Pet. 2.5.) “If God spared not the Old World, but saved Noah the eighth person, a Preacher of righteousnesse, bringing the flood upon the world of the ungodly,” &c. So the First World, was from Adam to the generall Flood. Of the present World, our Saviour speaks (John 18.36.) “My Kingdome is not of this World.” For he came onely to teach men the way of Salvation, and to renew the Kingdome of his Father, by his doctrine. Of the World to come, St. Peter speaks, (2 Pet. 3. 13.) “Neverthelesse we according to his promise look for new Heavens, and a new Earth.” This is that WORLD, wherein Christ coming down from Heaven, in the clouds, with great power, and glory, shall send his Angels, and shall gather together his elect, from the four winds, and from the uttermost parts of the Earth, and thence forth reign over them, (under his Father) Everlastingly.

From what has been said about the Kingdom of God and Salvation, the meaning of the WORLD TO COME is clear. Scripture mentions three worlds: the Old World, the Present World, and the World to Come. St. Peter speaks of the first (2 Pet. 2:5): “If God did not spare the Old World, but saved Noah, a preacher of righteousness, along with seven others, bringing the flood upon the world of the ungodly,” and so on. So the First World lasted from Adam to the great Flood. Our Saviour speaks of the Present World (John 18:36): “My Kingdom is not of this World.” For he came only to teach people the way to Salvation and renew his Father’s Kingdom through his teaching. St. Peter speaks of the World to Come (2 Pet. 3:13): “Nevertheless, according to his promise, we look forward to new Heavens and a new Earth.” In this WORLD, Christ will come down from Heaven in the clouds, with great power and glory. He will send his Angels to gather his chosen people from the four winds and the farthest parts of the Earth. From then on, he will reign over them forever, under his Father.

Salvation of a sinner, supposeth a precedent REDEMPTION; for he that is once guilty of Sin, is obnoxious to the Penalty of the same; and must pay (or some other for him) such Ransome, as he that is offended, and has him in his power, shall require. And seeing the person offended, is Almighty God, in whose power are all things; such Ransome is to be paid before Salvation can be acquired, as God hath been pleased to require. By this Ransome, is not intended a satisfaction for Sin, equivalent to the Offence, which no sinner for himselfe, nor righteous man can ever be able to make for another; The dammage a man does to another, he may make amends for by restitution, or recompence, but sin cannot be taken away by recompence; for that were to make the liberty to sin, a thing vendible. But sins may bee pardoned to the repentant, either Gratis, or upon such penalty, as God is pleased to accept. That which God usually accepted in the Old Testament, was some Sacrifice, or Oblation. To forgive sin is not an act of Injustice, though the punishment have been threatned. Even amongst men, though the promise of Good, bind the promiser; yet threats, that is to say, promises, of Evill, bind them not; much lesse shall they bind God, who is infinitely more mercifull then men. Our Saviour Christ therefore to Redeem us, did not in that sense satisfie for the Sins of men, as that his Death, of its own vertue, could make it unjust in God to punish sinners with Eternall death; but did make that Sacrifice, and Oblation of himself, at his first coming, which God was pleased to require, for the Salvation at his second coming, of such as in the mean time should repent, and beleeve in him. And though this act of our Redemption, be not alwaies in Scripture called a Sacrifice, and Oblation, but sometimes a Price, yet by Price we are not to understand any thing, by the value whereof, he could claim right to a pardon for us, from his offended Father, but that Price which God the Father was pleased in mercy to demand.

A sinner’s salvation requires prior REDEMPTION. For anyone guilty of sin is subject to its penalty. The sinner, or someone else on the sinner’s behalf, must pay a ransom. The offended party, who has the sinner in his power, decides what ransom to require. And the offended party is Almighty God, who has all things in his power. So salvation requires payment of whatever ransom God has chosen to demand. This ransom is not compensation for sin equal to the offense. No sinner can ever provide such compensation for himself, nor can any righteous person provide it for another. A person may make amends for harm done to another by returning what was taken or paying compensation. But compensation cannot remove sin, for that would make the freedom to sin something people could buy. Yet those who repent may have their sins forgiven, either freely or on whatever penalty God chooses to accept. In the Old Testament, God usually accepted some sacrifice or offering. Forgiving sin is not unjust, even if punishment has been threatened. Even among humans, a promise to do good binds the person making the promise. But threats, or promises to do harm, do not bind those who make them. Much less can threats bind God, who is infinitely more merciful than humans. Our Saviour Christ therefore did not redeem us by compensating for human sins in that sense. His death did not, by its own power, make it unjust for God to punish sinners with eternal death. Rather, at his first coming, Christ offered himself as the sacrifice and offering God had chosen to require. God required this sacrifice for the salvation, at Christ’s second coming, of those who would meanwhile repent and believe in him. And Scripture does not always call this act of our redemption a sacrifice and offering. Sometimes Scripture calls it a price. But we must not understand this price as something whose value entitled Christ to claim our pardon from his offended Father. Rather, it was the price God the Father, in his mercy, chose to demand.