Suppose these beings had arrived at only such a degree of selfishness as has been witnessed in this world; such, for example, as Genghis Khan, who caused unoffending prisoners to be pounded to death with bricks in a mortar; or Nero, who dressed the harmless Christians in flaming pitch for his amusement; or Antiochus Epiphanes and Mustapha, who spent their time in devising and executing the most excruciating tortures on those who could do them no injury. What malignity and baleful passions would actuate such minds, when themselves tormented by others around, bereft of all hope, and with nothing to interest them but plans of torment and revenge! What refined systems of cruelty would be devised in such a world! what terrific combinations of the elements to terrify and distress! If such objects as "the lake which burneth with fire and brimstone, and the worm that never dies," could be found, no Almighty hand would need to interfere, while the "smoke of their torment" would arise from flames of their own kindling. To fearful sufferings thus inflicted would be added the pangs of agitating _fear_; for where all around were plotting misery, what relief, by day or by night, from its withering terrors? Then surely "fear would come upon them like desolation, and destruction as a whirlwind." Another cause of suffering is inactivity of body and mind. It has been seen that the desire of good is what gives activity to the intellectual and moral powers. In such a world, no good could be hoped or sought, but the gratification of inflicting ill. And even a malignant mind must often weary in this pursuit, and sink under all the weight and misery of that awful _death of the soul_, when, in torpid inactivity, it has nothing to love, nothing to hope, nothing to desire! Another cause of misery is the consciousness of guilt; and such, even in this life, have been the agonies of remorse, that tearing the hair, bruising the body, and even gnawing the flesh have been resorted to as a temporary relief from its pangs. What, then, would be its agonizing throes in bosoms that live but to torment and to destroy all good to themselves and to other minds? In this life, where we can allow the mind to be engrossed by other pursuits, and where we can thus form a habit of suppressing and avoiding emotions of guilt, the conscience may be seared. But it could not be thus when all engaging and cheerful pursuits were ended forever. Then the mind would view its folly, and shame, and guilt in all their length and breadth, and find no escape from the soul-harrowing gaze.