The Principal of a theological college once said to me, when I asked him if a certain topic was a proper one for discussion: "If you have a reverent mind, you can discuss anything."
A few abstract propositions might first be stated. The orthodox doctrine is, that sin is an infinite evil, and that therefore sin calls for infinite punishment; but that as man is a finite being, he cannot render infinite punishment in degree; therefore he must render it in duration; hence there must be eternal suffering.
To this it may be replied, in addition to what I said before, that if sin is an infinite evil, there could be no aggravation of it; for nothing that is infinite can be increased, but we know that aggravations of it are possible; hence the necessity of eternal punishment does not follow.
Then, if suffering is infinite in duration, would not the mildest form of inconvenience suffice? For infinity has no end. Therefore the sum total of suffering of any degree would be infinite in amount. Hence, there would be no need of torment.
Further, if unforgiven sin entails a penalty of infinite duration, the penalty could never be rendered. For infinite duration has no end. Hence, if the suffering were prolonged through countless aeons, there would still be countless aeons to come; and when these would have run their course, we would only be at the portals of eternity. Therefore, as the supposed penalty involves eternal duration, it is plain that it never could be rendered. Hence, in all justice, no punishment whatever need be exacted, for we are as near to the complete rendering of it now, as we ever can be, if it be of infinite duration. On that showing, divine justice would never be satisfied.
Again: If justice calls for eternal punishment, how is it that justice can delay the punishment? But it does delay. Does not such delay reduce by so much the term of punishment? But somehow justice can wait. Now if justice can wait for an hour, why not for a day, and why not for a year, and why not for a thousand years, and why not for ever? On this principle we fail to see why there need be eternal suffering.
Then there is the idea that nothing that is really good ever perishes. Scientists and moralists generally agree in this. It is a wholesome instinct, which commends itself at once to every wholesome mind. As Dickens says:—"There is nothing innocent or good that dies and is forgotten; let us hold to that faith or none." But how does such an idea comport with that of eternal torment? It is admitted that many men who are not Christians, have yet a great deal of good in them. Is that good to be preserved or destroyed? No surer way could be taken to extinguish it than to consign such persons to everlasting suffering. Not only would the good in them be speedily extinguished but the evil would be intensified beyond all calculation. And I think such effects are reckoned upon, and expected, by the advocates of eternal torment. What a burlesque that seems to be on the beneficent purpose of God. Far easier is it to believe that a state of education and discipline is ordained, whereby the good that God Himself has created will be conserved and expanded forever.
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In this connection it is well to remember that God is ever the same. His dispensations may change; but He changes never. If He is love, and power, and pity, and wisdom now, He has the same qualities from everlasting to everlasting. Some appear to think that for the present He is exercising forbearance and patience; but that when eternity dawns He will proceed to stern justice and relentless vengeance. No; God is love, power, wisdom, justice, for evermore; and His infinite resources He will ever use for the holiness and happiness of His creatures. If we would keep this fact steadily in view, we would be slow to believe that He has nothing better in reserve than eternal torment for the most incorrigible of mankind.
Along with this let us remember that God's operations are not confined to the brief span of time. These few fleeting years are a very short epoch in eternity. Here we see but the beginning of His plans; in the next life we may see the fruition of them. But we may believe they will unfold along the same lines. What is grace now will be glory then. What is limited now we may well believe will then be universal.