Beneath such a rule the universe should be shrouded in the blackness of despair, and God be thought of with a convulsive shudder. Such a "probation" would be only like that on which the Inquisitors put their victims who were studiously kept ignorant in their dungeons, waiting for the rack and the flame to be made ready. Few persons will deny that, as the facts now are, a good, intelligent, candid man may doubt the reality of an endless punishment awaiting men in hell. But if the doctrine be true, and he is on probation under it, is it fair that he should be left honestly in ignorance or doubt about it? No: if it be true, it ought to be burned into his brain and crushed into his soul with such terrific vividness and abiding constancy of impression as would deter him ever from the wrong path, keep him in the right. A distinguished writer has represented a condemned delinquent, suffering on, and still interminably on, in hell, thus complaining of the unfairness of his probation: "Oh, had it been possible for me to conceive even the most diminutive part of the weight and horror of this doom, I should have shrunk from every temptation to sin, with the most violent recoil."19
19 John Foster, Letter on the Eternity of Future Punishments.
If an endless hell is to be the lot of the sinner, he ought to have an infallible certainty of it, with all possible helps and incentives to avoid it. Such is not the case; and therefore, since God is just and generous, the doctrine is not true.
Finally, the injustice of the dogma of everlasting punishment is most emphatically shown by the fact that there is no sort of correspondence or possible proportion between the offence and the penalty, between the moment of sinning life and the eternity of suffering death. If a child were told to hold its breath thirty seconds, and, failing to do it, should be confined in a dark solitary dungeon for seventy years amidst loathsome horrors and speechless afflictions, and be frightfully scourged six times a day for that entire period, there would be just proportion nay, an inexpressibly merciful proportion between the offence and the punishment, in comparison with that which, being an absolutely infinite disproportion, does not really admit of any comparison, the sentence to an eternal abode in hell as a penalty for the worst kind and the greatest amount of crime a man could possibly crowd into a life of a thousand years. Think, then, of passing such a sentence on one who has struggled hard against temptation, and yielded but rarely, and suffered much, and striven to do as well as he could, and borne up courageously, with generous resolves and affections, and died commending his soul to God in hope.
"Fearfully fleet is this life," says one, "and yet in it eternal life is lost or won: profoundly wretched is this life, yet in it eternal bliss is lost or won." Weigh the words adequately, and say how improbable is the thought, and how terribly unjust. Perhaps there have already lived upon this earth, and died, and passed into the invisible world, two hundred thousand millions of men, the everlasting doom of every one of whom, it is imagined, was fixed unalterably during the momentary period of his mortal transit from cradle to grave. In respect of eternity, six thousand years and this duration must be reduced to threescore years and ten, since that is all that each generation enjoyed is the same as one hour. Suppose, now, that all these two hundred thousand millions of men were called into being at once; that they were placed on probation for one hour; that the result of their choice and action in that hour was to decide their irrevocable fate, actually forever, to ecstatic bliss or to ecstatic woe; that during that hour they were left, as far as clear and stable conviction goes, in utter ignorance and uncertainty as to the great realities of their condition, courted by opposing theories and modes of action; and that, when the clock of time knelled the close of that awful, that most evanescent hour, the roaring gulf of torture yawned, and its jaws of flame and blackness closed over ninety nine hundredths of them for eternity! That is a fair picture of the popular doctrine of temporal probation and eternal punishment, when examined in the light of the facts of human life. Of course, no man at this day, who is in his senses and thinks honestly upon the subject, can credit such a doctrine, unless indeed he believes that a lawless fiend sits on the throne of the universe and guides the helm of destiny. And lives there a man of unperverted soul who would not decidedly prefer to have no God rather than to have such a one? Ay, "Rather than so, come FATE into the list And champion us to the utterance."
Let us be atheists, and bow to mortal Chance, believe there is no pilot at all at the rudder of Creation's vessel, no channel before the prow, but the roaring breakers of despair to right and left, and the granite bluff of annihilation full in front!
In the next place, then, we argue against the doctrine of eternal damnation that it is incompatible with any worthy idea of the character of God. God is love; and love cannot consent to the useless torture of millions of helpless souls for eternity. The gross contradiction of the common doctrine of hell to the spirit of love is so obvious that its advocates, unable to deny or conceal it, have often positively proclaimed it, avowing that, in respect to the wicked, God is changed into a consuming fire full of hatred and vengeance. But that is unmitigated blasphemy. God is unchangeable, his very nature being disinterested, immutable goodness. The sufferings of the wicked are of their own preparation. If a pestilential exhalation is drawn from some decaying substance, it is not the fault of any alteration in the sunlight. But a Christian writer assures us that when "the damned are packed like brick in a kiln, so bound that they cannot move a limb nor even an eyelid, God shall blow the fires of hell through them for ever and ever."
And another writer says, "All in God is turned into fury: in hell he draws out into the field all his forces, all his attributes, whereof wrath is the leader and general."20 Such representations may be left without a comment. Every enlightened mind will instantly reject with horror the doctrine which necessitates a conception of God like that here pictured forth. God is a being of infinite forgiveness and magnanimity. To the wandering sinner, even while a great way off, his arms are open, and his inviting voice, penetrating the farthest abysses, says, "Return." His sun shines and his rain falls on the fields of the unjust and unthankful. What is it, the instant mortals pass the line of death, that shall transform this Divinity of yearning pity and beneficence into a devil of relentless hate and cruelty? It cannot be. We shall find him dealing towards us in eternity as he does here. An eminent theologian says, "If mortal men kill the body temporally in their anger, it is like the immortal God to damn the soul eternally in his." "God holds sinners in his hands over the mouth of hell as so many spiders; and he is dreadfully provoked, and he not only hates them, but holds them in utmost contempt, and he will trample them beneath his feet with inexpressible fierceness, he will crush their blood out, and will make it fly so that it will sprinkle his garments and stain all his raiment."21 Oh, ravings and blasphemies of theological bigotry, blinded with old creeds, inflamed with sectarian hate, soaked in the gall of bitterness, encompassed by absurd delusions, you know not what you say!
A daring writer of modern times observes that God can never say from the last tribunal, in any other than a limited and metaphorical sense, "Depart from me, ye cursed, into everlasting fire," because that would not be doing as he would be done by. Saving the appearance of irreverence, we maintain his assertion to be just, based on impregnable morality. A recent religious poet describes Jesus, on descending into hell after his crucifixion,
20 For these and several other quotations we are indebted to the Rev. T. J. Sawyer's work, entitled "Endless Punishment: its Origin and Grounds Examined."