welcoming the hour of rest from which the beams of a new day should awaken him. Without this evidence, no one of the Apostles could have passed through his labors and sufferings with zeal, patience, and cheerfulness; for we have their own testimony, that if in this life only they had had hope in Christ, they would have been of all men the most miserable. Without this evidence, not only would the hopes of millions who have since lived have vacillated, the peace of millions have been at the mercy of sickness and death, and their spiritual strength in perpetual peril from temptation, but the state of morals through the whole civilized world, imperfect as it yet is, would have been far inferior to what we see it, and could never attain the purity which we confidently anticipate in some future age. Without this evidence, Christianity would be almost nothing; for the doctrine of future retribution is not only its most important revelation, but it is so intimately connected with every other, as a sanction, that the Church might as well be supposed complete without its chief corner-stone, as Christianity to be efficacious if deprived of this last grand truth. This evidence we have, however; and possessing it, it is of comparatively little importance how widely men differ in their speculations as to the time and mode in which the future life shall succeed to the present, and as to the nature of the rewards and punishments which shall follow their probation. The belief in a certain and righteous retribution is all that is enforced upon us by Christianity, all that is a necessary consequence of our faith in the resurrection of Christ. Yet, as a tendency to unauthorized speculation, and also a misapprehension of some Scriptural expressions, appear to us to have caused a very extensive forgetfulness that retribution is not only certain, but will be righteous, we must enter on some explanation of our views respecting the extent of punishment of which the life to come is to be the scene.