CHAP. XII.] that it extends to another state. There is not only* a deep silence on this in the divine records, but there are the most poaitive declarations against it. In ? and ]? the great business relative to eternit? is to be transacted. On passing the limit8 of r52? we enter into eternity this is the uncAe?geaA]? state. In that awful and indescribable infini* rude of incomprehen?ble duration we read of but two pl?,?s or heaven and hell; glory and misery; endless suffering and endless en- joyment. In these true j?/ac?.v, or state.v, we read of but two descrip- tions of human beings: the sa?ed and the lost; between whom there is that immeasurable gulf over which neither can pass. In the one state we read of no ?/n, no impe?ction, no cursel there ' all tears are for ever wiped away from off all faces; and the righteous shine like the sun in the kingdom of their Father.' In the other we read of nothing but 'weeping, wailing, and gnashing of teeth ;'--of ' the worm that dieth not ;' and of' the fire which is not quenched.' Here the effects and consequences of sin appear in all their colourings, and in all their consequences. Here no dispensation of grace is published': no offers of mercy made; the unholy are unholy still; nor can the circumstance8 of their case afford any means by which their state can be meliorated; and we have already seen that it is impossible that ?uffcriags, whether j?,aal or incidental, can destroy that cause (sin) by which they were produced. "Besides, could it be even supposed that moral lmrgat?m could be effected byp?na/?u?erings, which is already proved to be absurd, we have no evidence of any such p/ace as putgain'y, in which this purga- tion can be effected: it is a mere fable, either collected from and apocryphal w?it?ng?, canonized by superstition and ignorance, or it is the offspring of the deliriums of pious visionaries, early converts from heathenism, from which they imported this part of their creed; there is not one tezt of Scripture, legitimately interpreted, that gives the least countenance to a doctrine, as dangerou? to the souls of men, as it has been gainful to its inventors: so that, if such purgation were possible, the p/ace where it is to be effected cannot be proved to e?ist. Before, therefore, any dependance can be placed on the doctrine raised on this supposition, the existence of the place must be proved; and the possio bility ofpu,'gat/on in that place demonstrated. The opinion of our own Church on this, and its kindred doctrines, should be heard with respect: ?' The Romish doctrine concerning purgatory, pardons, worshipping and adoration, as well of images as of relics, and also invocation of saints, is a fond thing, vainly invented, and grounded upon no warranty of Scripture; but rather repugnant to the word of God.'?Article xxii." 4. The heathen poets and philosophers have been quoted in support of purgatory. We must allow, indeed, that they have antiquity to plead on this point, but it is not the antiquity of Scripture, or of pure primi- tive Christianity; but of heathenism. When they ask us captiously, and with an air of triumph, "Where was your religion before Luther ?" we usually say, "In the New Testament." When we ask them, "Where was your doctrine of purgatory before Gregory the Great ?" they may tell us, "In the writings of heathen ix,eta and philosophers." Plato divided men into three states. The first embraced the good, who, after death, possessed the Elysian Fields. The second division included the incurably wicked, who were cast into hell, never to be
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