And as to the vicious, who have violated the laws of reason and morality, lived a life of sin and wickedness, and are at as great a remove from a rational happiness as from moral rectitude; such incorrigible sinners, at their commencing existence in the world of spirits, will undoubtedly have opened to them a tremendous scene of horror, self-condemnation and guilt, with an anguish of mind; the more so, as no sensual delights can there, (as in this world,) divert the mind from its conscious guilt; the clear sense of which will be the more pungent, as the mind in that state will be greatly enlarged, and consequently more capaciously susceptible of sorrow, grief, and conscious woe, from a retrospective reflection of a wicked life. SECTON IV. OF PHYSICAL EVILS. Physical evils are in nature inseparable from animal life, they commenced existence with it, and are its concomitants through life; so that the same nature which gives being to the one, gives birth to the other also; the one is not before or after the other, but they are coexistent together, and cotemporaries; and as they began existence in a necessary dependence on each other, so they terminate together in death and dissolution. This is the original order to which animal nature is subjected, as applied to every species of it. The beasts of the field, the fowls of the air, the fishes of the sea, with reptiles, and all manner of beings, which are possessed with animal life; nor is pain, sickness, or mortality any part of God's punishment for sin. On the other hand sensual happiness is no part of the reward of virtue: to reward moral actions with a glass of wine or a shoulder of mutton, would be as inadequate, as to measure a triangle with sound, for virtue and vice pertain to the mind, and their merits or demerits have their just effects on the conscience, as has been before evinced: but animal gratifications are common to the human race indiscriminately, and also, to the beasts of the field: and physical evils as promiscuously and universally extend to the whole, so "_That there is no knowing good or evil by all that is before us, for all is vanity_." It was not among the number of possibles, that animal life should be exempted from mortality: omnipotence itself could not have made it capable of eternalization and indissolubility; for the self same nature which constitutes animal life, subjects it to decay and dissolution; so that the one cannot be without the other, any more than there could be a compact number of mountains without vallies, or that I could exist and not exist at the same time, or that God should effect any other contradiction in nature; all contradictions being equally impossible, inasmuch as they imply an absolute incompatibility with nature and truth; for nature is predicated on truth, and the same truth which constitutes mountains, made the vallies at the same time; nor is it possible that they could have a separate existence.