The vanity of this mortal life, or, Of man, considered only in his present…

Nor in continuance: For I suppose it already evident, that the nature of man is capable (in respect of his principal part) of perpetuity, and so of enjoying a felicity hereafter, that shall be permanent and know no end. And it seems no way congruous to so large Goodness, to stifle a capacity whereof it was it self the Author, and destroy its own work.

For if the Being of man is intended for so short a continuance, either he may have the knowledge of this determination concerning him, or not: If he cannot have the knowledge of it, why should any one say what they cannot know; or put such a thing upon God, that is so vilely reflecting, and dishonourable to him? If he may have the knowledge of it, then doth he seem a Creature made for torment, while, by an easy reflection upon himself, he may discern he is not uncapable of a perpetual state; and is yet ⟨p. 68⟩brought forth into the light, to be, ere long, extinguished, and shut up in everlasting darkness. And who can think this a thing worthy of infinite and eternal Goodness? Besides (as hath been insisted before) that this torture, proceeding from so sad an expectation, cannot but be most grievous and afflictive to the best. Whence the Apostle tells us, that Christians, if in this life only they had hope, ¹were of all men most miserable. So that it were more desirable never to have been. If any yet, fall hereafter into a state to which they would prefer perpetual annihilation, in as much as it is wholly by their own default, it no way reflects upon Divine Goodness. But it would be a dishonourable reflection rather upon that Author and Fountain of all Goodness, if he should not express himself wise and just as well as good; as it would upon a man, especially a Ruler over others, if that which we call good nature were conjunct with stolidity, ⟨p. 69⟩or an insensibleness of whatsoever affronts to his Person and Government.