—Such is the threefold sting of conscience, the viper which gnaws the very heart’s core of the wretches in hell, so that filled with hellish fury they curse themselves for their folly and curse the evil companions who have brought them to such ruin and curse the devils who tempted them in life and now mock them in eternity and even revile and curse the Supreme Being Whose goodness and patience they scorned and slighted but Whose justice and power they cannot evade.
—The next spiritual pain to which the damned are subjected is the pain of extension. Man, in this earthly life, though he be capable of many evils, is not capable of them all at once, inasmuch as one evil corrects and counteracts another just as one poison frequently corrects another. In hell, on the contrary, one torment, instead of counteracting another, lends it still greater force: and, moreover, as the internal faculties are more perfect than the external senses, so are they more capable of suffering. Just as every sense is afflicted with a fitting torment, so is every spiritual faculty; the fancy with horrible images, the sensitive faculty with alternate longing and rage, the mind and understanding with an interior darkness more terrible even than the exterior darkness which reigns in that dreadful prison. The malice, impotent though it be, which possesses these demon souls is an evil of boundless extension, of limitless duration, a frightful state of wickedness which we can scarcely realize unless we bear in mind the enormity of sin and the hatred God bears to it.
—Opposed to this pain of extension and yet coexistent with it we have the pain of intensity. Hell is the centre of evils and, as you know, things are more intense at their centres than at their remotest points. There are no contraries or admixtures of any kind to temper or soften in the least the pains of hell. Nay, things which are good in themselves become evil in hell. Company, elsewhere a source of comfort to the afflicted, will be there a continual torment: knowledge, so much longed for as the chief good of the intellect, will there be hated worse than ignorance: light, so much coveted by all creatures from the lord of creation down to the humblest plant in the forest, will be loathed intensely. In this life our sorrows are either not very long or not very great because nature either overcomes them by habits or puts an end to them by sinking under their weight. But in hell the torments cannot be overcome by habit, for while they are of terrible intensity they are at the same time of continual variety, each pain, so to speak, taking fire from another and re-endowing that which has enkindled it with a still fiercer flame. Nor can nature escape from these intense and various tortures by succumbing to them for the soul is sustained and maintained in evil so that its suffering may be the greater. Boundless extension of torment, incredible intensity of suffering, unceasing variety of torture—this is what the divine majesty, so outraged by sinners, demands; this is what the holiness of heaven, slighted and set aside for the lustful and low pleasures of the corrupt flesh, requires; this is what the blood of the innocent Lamb of God, shed for the redemption of sinners, trampled upon by the vilest of the vile, insists upon.
—Last and crowning torture of all the tortures of that awful place is the eternity of hell. Eternity! O, dread and dire word. Eternity! What mind of man can understand it? And remember, it is an eternity of pain. Even though the pains of hell were not so terrible as they are, yet they would become infinite, as they are destined to last for ever. But while they are everlasting they are at the same time, as you know, intolerably intense, unbearably extensive. To bear even the sting of an insect for all eternity would be a dreadful torment. What must it be, then, to bear the manifold tortures of hell for ever? For ever! For all eternity! Not for a year or for an age but for ever. Try to imagine the awful meaning of this. You have often seen the sand on the seashore. How fine are its tiny grains! And how many of those tiny little grains go to make up the small handful which a child grasps in its play. Now imagine a mountain of that sand, a million miles high, reaching from the earth to the farthest heavens, and a million miles broad, extending to remotest space, and a million miles in thickness; and imagine such an enormous mass of countless particles of sand multiplied as often as there are leaves in the forest, drops of water in the mighty ocean, feathers on birds, scales on fish, hairs on animals, atoms in the vast expanse of the air: and imagine that at the end of every million years a little bird came to that mountain and carried away in its beak a tiny grain of that sand. How many millions upon millions of centuries would pass before that bird had carried away even a square foot of that mountain, how many eons upon eons of ages before it had carried away all? Yet at the end of that immense stretch of time not even one instant of eternity could be said to have ended. At the end of all those billions and trillions of years eternity would have scarcely begun. And if that mountain rose again after it had been all carried away, and if the bird came again and carried it all away again grain by grain, and if it so rose and sank as many times as there are stars in the sky, atoms in the air, drops of water in the sea, leaves on the trees, feathers upon birds, scales upon fish, hairs upon animals, at the end of all those innumerable risings and sinkings of that immeasurably vast mountain not one single instant of eternity could be said to have ended; even then, at the end of such a period, after that eon of time the mere thought of which makes our very brain reel dizzily, eternity would scarcely have begun.