It can be seen, also, that there must, in the nature of the case, be an entire separation between two such opposite classes; for it is as painful for minds suffering from conscious guilt, shame, and malignity, to look upon purity, benevolence, and happiness, as it is for the virtuous to associate with the selfish, the debased, and the abandoned. This separation, therefore, would be a voluntary one on both sides, even did we suppose no interference of Deity. But if the Creator continues his present constitution of things, we may infer that his power would be exerted to prevent the intrusion of malignity into a perfect and well-ordered community; for he has so constituted things _here_, that those who are incorrigible pests to society are confined from interfering with its interests.
From the laws of mind, then, and from past experience as to the tendencies of things, we can establish the position that, at some future period, if the mind of man is immortal, the human race will be permanently divided into two classes, the perfectly selfish and the perfectly benevolent.
Should it be objected to this conclusion that when the mind passes into another world more effectual motives may be brought to operate, it may be replied that it is not the office of reason to meet _suppositions_ of _possibilities_, but to show what the _probabilities_ are by deductions from principles already known. A thousand possibilities may be asserted, such as the annihilation of mind or the alteration of its powers, but these are mere suppositions, and have nothing to do with the conclusions of reason.
If mind is immortal and continues its present nature, habits will continue to strengthen; and in regard to motives, we know already that the _fear of evil consequences_ will not save from continuance in crime. How often has a man who has yielded to habits of guilt been seen writhing in the agonies of remorse, longing to free himself from the terrible evils he has drawn around him, acknowledging the misery of his course and his ability to return to virtue, and yet, with bitter anguish, yielding to the force of inveterate habits and despairing of any remedy.
We know, also, that it is a principle established by long experience, that punishment does not tend to soften and reform. Where is the hardened culprit that was ever brought to repentance and reformation by lashes or the infliction of degradation? Such means serve only to harden and brutify. Experience forbids the hope that punishment will ever restore a selfish and guilty mind to virtue and peace.