Torments of hell.
The torments of hell, are expressed sometimes, by weeping, and gnashing of teeth, as Matth. viii. 12. Sometimes by the worm of conscience; as Isaiah lxvi. 24, and Mark ix. 44, 46, 48: sometimes, by fire, as in the place now quoted, where the worm dieth not, and the fire is not quenched, and many places beside: sometimes by shame and contempt, as Dan. xii. 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 eternal 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 actual miseries; it followeth that they are to suffer such bodily pains, and calamities, as are incident to those, who not only live under evil and cruel governors, but have also for enemy the eternal king of the saints, God Almighty. And amongst these bodily pains, is to be reckoned also to every one of the wicked a second death. For though the Scripture be clear for an universal resurrection; yet we do not read, that to any of the reprobate is promised an eternal life. For whereas St. Paul (1 Cor. xv. 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 weakness, it is raised in power. Glory and power cannot be applied to the bodies of the wicked: nor can the name of second death be applied to those that can never die but once: and although in metaphorical speech, a calamitous life everlasting, may be 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 he 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 as long as the world lasts, yet I find none that affirm there shall be an eternal life therein of any individual person; but to the contrary, an everlasting death, which is the second death: (Rev. xx. 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 be a second death of every one that shall be condemned at the day of judgment, after which he shall die no more.
The joys of life eternal, and salvation, the same thing.
Salvation from sin, and from misery, all one.
The joys of life eternal, are in Scripture comprehended all under the name of SALVATION, or being saved. To be saved, is to be secured, either respectively, against special evils, or absolutely, against all evils, comprehending want, sickness, and death itself. And because man was created in a condition immortal, not subject to corruption, and consequently to nothing that tendeth to the dissolution of his nature; and fell from that happiness by the sin of Adam; it followeth, that to be saved from sin, is to be saved from all the evil and calamities that sin hath brought upon us. And therefore in the holy Scripture, remission of sin, 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 palsy, by saying, (Matth. ix. 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 (verse 5) whether it were easier to say, Thy sins 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, only 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 sin must also be a discharge of death and misery; that is to say, salvation absolute, such as the faithful are to enjoy after the day of judgment, by the power and favour of Jesus Christ, who for that cause is called our Saviour.
Concerning particular salvations, such as are understood, (1 Sam. xiv. 39) as the Lord liveth that saveth Israel, that is, from their temporary enemies, and (2 Sam. xxii. 3) Thou art my Saviour, thou savest me from violence; and, (2 Kings xiii. 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.
The place of eternal salvation.
But concerning the general salvation, because it must be in the kingdom of heaven, there is great difficulty concerning the place. On one side, by kingdom, which is an estate ordained by men for their perpetual 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 battle; 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 xxxiii. 20, 21, 22, 23, 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.