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 382 PffROATORY: [Book II Chrysostom, in his secoud homily on Lazarus, sys, "When we shall be departed OUt of this life, there is then no room for repentance: nor will it be in our power to wASH OVT ANY SPOTS we have contracted, or TO PUsOS AWAY ANY ONE OF THE EVILS we have committed." Tertnilian (de Anima, cap. ult.) is cited as entertaining notions of purgatory, when a Montanist; but in his Prescriptions he is very ex- press, saying, "This their doctrine (of purgatory) being compared with the apostolical, will itself, by its diversity and contrariety, pronounce thai it had for author neither auy apostle nor apostolic man."* Epiphanius, bishop of Salamis in Cyprus, who was born in 332, was made bishop about 336, and died about 402 or 403, and who died before the doctrine of purgatory was admitted into the church, Wrote thus: "In the other world, after men's death, there is no fasting, repentance, alms, nor piety. There Lazarus comes not to Dives, nor Dives to Lazarus. The storehouses are sealed; there is no egress; the time is accomplished; the combat ended; the race run, and the crowns given; and they who have striven are quiet. After death all things are plainly terminated. While all are in combat, after falling there may be rising again; there is yet hope, there is yet help .... salvation is not desperate. After death the King shuts the doors, and admits none. After our departure we may not correct what was for- merly amiss in us." Gregory Nazianzen expressly affirms, "After this life there is no purgation."t St. Ambrose (Do Bono Morris, c. 4) saith, "Death is a haven of rest, and makes not our condition worse; but according as it finds every man so it reserves him to the judgment to come." Ephrem, the Syrian, deacon of Edessa, in the fourth century, in his twelfth discourse says, "that there is no middle between hell and the kingdom of heaven."�t. Augustine had at one time some debates in his mind respectinff purgatory, when he wrote his Questions, De Oct, Dulcetils, Concerni tAe EAt Deligits. He then said, "that such a matter as a middle state for purgation might be inquired of."] But though this crude no- tion seems to have entered his mind at one time, yet, on maturer exa- mination, he says, "We read of heaven and of hell, but the third place we are utterly ignorant of; yea, we find it is not in Scripture."�ain he says, "Nor will any thing help thee but what is done while thou art here. As the last day of man's life finds him, so the last day of the world shall hold him."*** As it regards the sentiments of Origen, he believed "that wicked men and devils, after being purged by fire, according to their demerits, should at lenh be saved at the last day, and that all should pass through �su8 pronunci&vit, neque apostolici alicujus auctoris ease, neque apostolici.--To-t. Pr2crip. ad. Hmro., c. 32. See also $tillirflect, p. 603. ' M,Se *vp  vva mv eov rq- a0atr . eratie 5 in Phgam grandink, et $2 in de Eccl. dogre., c. 79.  se Pc. 2, De Bono Morris.  See Du Pin, vol. i, pag 225. II De Civ. 'Dsi, lib. xxi, c. 26. qTtiumpenitus ignoramus, irao nec ease in Scripturis Sanctb invenimus.. 14,  Vrb Dom. - a Hy]. i. 5, Cou. Pda. 00 In quo enim quemque invenerit suus noviehnus dies, in hoc eum compmhendet mundi novimmus dies.--D P.  M/t. e.t Rmb., Ep. 86. 1
 * llma enim dectrina eorum cure apostolic& campsrata, ex divertate in contrarietate

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