The doctrine of rewards and punishments after death is clearly suggested by the principles of natural religion which have been recognized by all men, pagan and Christian. That virtue brings its own reward and vice its own punishment is a fact in the experience of men in this life. It must be so in the life to come, as the order of the universe cannot be changed by time or place. No valid objection can be made to the principle of future punishment. But its nature and object must be taken into the account. True punishment is never arbitrary nor vindictive. It is remedial, reformatory, disciplinary, and has respect to the constitution of moral government and the best interests and welfare of its subjects. Suffering is a consequence of sin, not a judicial penalty, and happiness is not a favor conferred by grace, but a legitimate product of right being rather than of right doing. Men are rewarded or punished, both in this life and the life to come, not so much for what they have done or not done as for what they are. Suffering is intended to put an end to that which causes suffering, and is for the good of the sufferer. In this world and in all possible worlds sin must be a source of suffering, and goodness a fountain of happiness. The degree of happiness or misery of man after death must be in proportion to the degree of his perfection or imperfection in character evolved during life that will constitute his “meetness.” The same penal code must prevail in the next life that prevails here, and it may be thus summarized: (1) Suffering is a consequence of imperfection and wrong-doing. (2) Imperfection and wrong-doing will meet their appropriate punishment in the future life as in this world. (3) The effect will only continue so long as the cause exists. (4) Men will for ever make their own heaven or hell, and there is good reason for believing that the sufferings of many persons after death will be, beyond all conception, awful in the extreme. (5) But the “immortal hope” justifies the conclusion that all men will, sooner or later, be established in holiness and happiness. In response to the question, _After death—what?_ the proper answer to the interrogative is, _In life—what?_ Death is transition, not transmutation. It is emigration, not Pythagorean transmigration. Change of place does not make change of character. It is therefore reasonable to conclude that a man after death is just what he was before death. Every man will gravitate to his own place. There will be as many grades of moral character after death as in this life, and therefore as many heavens and hells. Misers and drunkards and libertines will still be such. Those who love the pure and beautiful, the true, the right, the unselfish, and the humane will still have the same desires and tastes after death as before death, and will naturally gravitate to kindred spirits.