Tertullian

In his own words on 1 Timothy

• 1 Timothy 1:4

  Such an opinion did the Valentinians assert of themselves. When again he mentions "endless genealogies," one also recognises Valentinus, in whose system a certain ¦on, whosoever he be, of a new name, and that not one only, generates of his own grace Sense and Truth; and these in like manner produce of themselves Word and Life, while these again afterwards beget Man and the Church.

  The Prescription Against Heretics

• 1 Timothy 1:4

  The same matter is turned and twisted by the heretics and the philosophers, and the same questions are involved: Whence comes evil? And what is its purpose? And whence human history? And how? And, what Valentinus has lately propounded—whence God? All of this ensues from an excessive exercise of mind and from an abortive birth. Wretched Aristotle! Who has taught them this dialectic art, cunning in building up and pulling down, using many shifts in sentence, making forced guesses at truth, stiff in arguments, busy in raising contentions, contrary even to itself, dealing backwards and forwards with every subject, so as really to deal with none! Hence, those "fables and endless genealogies," and "unprofitable questions" and "words that spread like a cancer," from which the apostle restraining us, testifies of philosophy by name, that it ought to be shunned.… When Paul spoke of "endless genealogies," we can now recognize the hand of Valentinus, according to whom the "aeon" generates its own grace, sense and truth. Whoever this is, it is not of one divine name but of a new name, who supposedly then produces word and life, humanity and church in the first pair of aeons.

  PRESCRIPTIONS AGAINST HERETICS 7 and 33

• 1 Timothy 1:4

  Now, even suppose that you are initiated into the entire fable, will it not occur to you that you have heard something very like it from your fond nurse when you were a baby, amongst the lullabies she sang to you about the towers of Lamia, and the horns of the sun? Let, however, any man approach the subject from a knowledge of the faith which he has otherwise learned, as soon as he finds so many names of ¦ons, so many marriages, so many offsprings, so many exits, so many issues, felicities and infelicities of a dispersed and mutilated Deity, will that man hesitate at once to pronounce that these are "the fables and endless genealogies" which the inspired apostle by anticipation condemned, whilst these seeds of heresy were even then shooting forth? Deservedly, therefore, must they be regarded as wanting in simplicity, and as merely prudent, who produce such fables not without difficulty, and defend them only indirectly, who at the same time do not thoroughly instruct those whom they teach.

  Against the Valentinians

• 1 Timothy 1:4

  Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions, so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions-embarrassing even to itself, retracting everything, and really treating of nothing! Whence spring those "fables and endless genealogies," and "unprofitable questions," and "words which spread like a cancer? " From all these, when the apostle would restrain us, he expressly names philosophy as that which he would have us be on our guard against.

  The Prescription Against Heretics

• 1 Timothy 1:4

  But in the few words there always arises certainty to him; nor is he permitted to give his inquiries a wider range than is compatible with their solution; for "endless questions" the apostle forbids. It must, however, be added, that no solution may be found by any man, but such as is learned from God; and that which is learned of God is the sum and substance of the whole thing.

  A Treatise on the Soul

• 1 Timothy 1:13

  For, when affirming that Christ came for this end, that He might save sinners, of whom himself had been the "first," what does he add? "And I obtained mercy, because I did (so) ignorantly in unbelief." Thus that clemency of God, preferring the repentance of a sinner to his death, looks at such as are ignorant still, and still unbelieving, for the sake of whose liberation Christ came; not (at such) as already know God, and have learnt the sacrament of the faith.

  On Modesty

• 1 Timothy 1:15

  For this (rule), even in his own person, the apostle has laid down. For, when affirming that Christ came for this end, that He might save sinners, of whom himself had been the "first," what does he add? "And I obtained mercy, because I did (so) ignorantly in unbelief.

  On Modesty

• 1 Timothy 1:16

  To all sins, then, committed whether by flesh or spirit, whether by deed or will, the same God who has destined penalty by means of judgment has nevertheless engaged to grant pardon by means of repentance. For he has said to the people, "Repent, and I will save you"; and again, "I live, says the Lord, and I will have repentance rather than death." Repentance, then, is "life," since it is preferred to "death." That repentance, O sinner, like myself (nay, rather, less than myself, for preeminence in sins I acknowledge to be mine), do you so hasten to so embrace, as a shipwrecked man the protection of some plank. This will draw you forth when sunk in the waves of sins and will bear you forward into the port of the divine clemency.

  ON REPENTANCE 4

• 1 Timothy 1:16

  That repentance, O sinner, like myself (nay, rather, less than myself, for pre-eminence in sins I acknowledge to be mine ), do you so hasten to, so embrace, as a shipwrecked man the protection of some plank.

  On Repentance

• 1 Timothy 1:17

  It was of Him, too, that he had said in a previous passage: "Now unto the King eternal, immortal, invisible, to the only God; " so that we might apply even the contrary qualities to the Son Himself-mortality, accessibility-of whom the apostle testifies that "He died according to the Scriptures," and that "He was seen by himself last of all," -by means, of course, of the light which was accessible, although it was not without imperilling his sight that he experienced that light.

  Against Praxeas

• 1 Timothy 1:18

  What is this deposit? Is it so secret as to be supposed to characterize a new doctrine? or is it a part of that charge of which he says, "This charge I commit unto thee, son Timothy? " and also of that precept of which he says, "I charge thee in the sight of God, who quickeneth all things, and before Jesus Christ who witnessed a good confession under Pontius Pilate, that thou keep this commandment? " Now, what is (this) commandment and what is (this) charge? From the preceding and the succeeding contexts, it will be manifest that there is no mysterious hint darkly suggested in this expression about (some) far-fetched doctrine, but that a warning is rather given against receiving any other (doctrine) than that which Timothy had heard from himself, as I take it publicly: "Before many witnesses" is his phrase.

  The Prescription Against Heretics

• 1 Timothy 1:19

  If we think over the rest of faults, tracing them from their generations, let us begin with covetousness, "a root of all evils," wherewith, indeed, some having been ensnared, "have suffered shipwreck about faith." Albeit covetousness is by the same apostle called idolatry.

  On Idolatry

• 1 Timothy 1:19

  Moreover, if the crime of Hymenaeus and Alexander-blasphemy, to wit-is irremissible in this and in the future age, of course the apostle would not, in opposition to the determinate decision of the Lord, have given to Satan, under a hope of pardon, men already sunken from the faith into blasphemy; whence, too, he pronounced them "shipwrecked with regard to faith," having no longer the solace of the ship, the Church.

  On Modesty

• 1 Timothy 1:20

  Plainly, the selfsame apostle delivered to Satan Hymenaeus and Alexander, "that they might be emended into not blaspheming," as he writes to his Timotheus.

  On Modesty

• 1 Timothy 1:20

  Plainly Paul states that he delivered to Satan Hymenaeus and Alexander, "that they learn not to blaspheme," as he writes to Timothy. Nevertheless Paul himself says that a "thorn was given him, an angel of Satan," by which he was to be buffeted, lest he should exalt himself. Weren't these brothers delivered to Satan not for perdition but for giving them an opportunity to change? If so, what is the difference between blasphemy and incest and a soul entirely free from these? The free soul would be elated from no other source than the highest sanctity and all innocence. The elation of such a soul would be in the apostle's case restrained by this buffeting, by means, some say, of pain in the ear or head. Incest, however, and blasphemy would have deserved a different punishment. The person would have been delivered over to Satan himself for a possession, not to an "angel" of his.… If you take the assumption that the crime of Hymenaeus and Alexander—blasphemy—is irremissible in this and in the future age, the apostle would not, in opposition to the clear directive of the Lord, have given to Satan, under a hope of pardon, men already irremediably sunken from the faith into blasphemy. Thus, he pronounced them "shipwrecked with regard to faith," having no longer the solace of the ship, the church.

  ON MODESTY 13

• 1 Timothy 1:20

  It is a comparatively small thing, that certain men, like Phygellus, and Hermogenes, and Philetus, and Hymenµus, deserted His apostle: the betrayer of Christ was himself one of the apostles.

  The Prescription Against Heretics

• 1 Timothy 1:20

  The famous Alexander, too, instigated by his love of disputation in the true fashion of heretical temper, has made himself conspicuous against us; he will have us say that Christ put on flesh of an earthly origin, in order that He might in His own person abolish sinful flesh.

  On the Flesh of Christ

• 1 Timothy 1:20

  For the apostle likewise delivered Phygellus and Hermogenes over to Satan that by chastening they might be taught not to blaspheme. You see, then, that the devil receives more suitably power even from the servants of God; so far is he from having it by any fight of his own.

  On Flight in Persecution

• 1 Timothy 2:1

  On the other hand, for our own petition, when we say, "Hallowed be Thy name," we pray this; that it may be hallowed in us who are in Him, as well in all others for whom the grace of God is still waiting; that we may obey this precept, too, in "praying for all," even for our personal enemies.

  On Prayer

• 1 Timothy 2:2

  How detrimental to faith, how obstructive to holiness, second marriages are, the discipline of the Church and the prescription of the apostle declare, when he suffers not men twice married to preside (over a Church ), when he would not grant a widow admittance into the order unless she had been "the wife of one man; " for it behoves God's altar to be set forth pure.

  To His Wife Book I

• 1 Timothy 2:2

  If you think that we have no interest in the emperor's welfare, look into our literature, read the Word of God. We ourselves do not keep it concealed, and in fact it is in some cases by chance handed over to outsiders. Learn from this literature that it has been enjoined upon us, that our charity may more and more abound, to pray to God even for our enemies and to beg for blessings for our persecutors.

  APOLOGY 31.1-2

• 1 Timothy 2:2

  Who, then, are greater enemies and persecutors of Christians, than the very parties with treason against whom we are charged? Nay, even in terms, and most clearly, the Scripture says, "Pray for kings, and rulers, and powers, that all may be peace with you." For when there is disturbance in the empire, if the commotion is felt by its other members, surely we too, though we are not thought to be given to disorder, are to be found in some place or other which the calamity affects.

  The Apology

• 1 Timothy 2:5

  Valentinus, indeed, on the strength of his heretical system, might consistently fantasize a spiritual flesh for Christ. Any who refused to believe that that flesh was human might then pretend it to be anything he liked. This pretense characterizes all heresies. For if his flesh was not human and was not born of man, I do not see of what substance Paul himself spoke, when he said "The man Christ Jesus is the one mediator between God and man."

  ON THE FLESH OF CHRIST 15

• 1 Timothy 2:5

  Neither the flesh becomes Spirit, nor the Spirit flesh. In one Person they no doubt are well able to be co-existent. Of them Jesus consists-Man, of the flesh; of the Spirit, God-and the angel designated Him as "the Son of God," in respect of that nature, in which He was Spirit, reserving for the flesh the appellation "Son of Man." In like manner, again, the apostle calls Him "the Mediator between God and Men," and so affirmed His participation of both substances.

  Against Praxeas

• 1 Timothy 2:5

  Designated, as He is, "the Mediator between God and man," He keeps in His own self the deposit of the flesh which has been committed to Him by both parties-the pledge and security of its entire perfection.

  On the Resurrection of the Flesh

• 1 Timothy 2:5

  Wherever it may be, it is in safe keeping in God's presence, through that most faithful "Mediator between God and man, (the man) Jesus Christ," who shall reconcile both God to man, and man to God; the spirit to the flesh, and the flesh to the spirit.

  On the Resurrection of the Flesh

• 1 Timothy 2:5

  The Apostle Paul likewise says: "The man Christ Jesus is the one Mediator between God and man." Also Peter, in the Acts of the Apostles, speaks of Him as verily human (when he says), "Jesus Christ was a man approved of God among you." These passages alone ought to suffice as a prescriptive testimony in proof that Christ had human flesh derived from man, and not spiritual, and that His flesh was not composed of soul, nor of stellar substance, and that it was not an imaginary flesh.

  On the Flesh of Christ

• 1 Timothy 2:7

  Come, now, if he had not "wholly saddened" so many persons in the first Epistle; if he had "rebuked" none, had "terrified" none; if he had "smitten" the incestuous man alone; if, for his cause, he had sent none into panic, had struck (no) "inflated" one with consternation,-would it not be better for you to suspect, and more believing for you to argue, that rather some one far different had been in the same predicament at that time among the Corinthians; so that, rebuked, and terrified, and already wounded with mourning, he therefore-the moderate nature of his fault permitting it-subsequently received pardon, than that you should interpret that (pardon as granted) to an incestuous fornicator? For this you had been bound to read, even if not in an Epistle, yet impressed upon the very character of the apostle, by (his) modesty more clearly than by the instrumentality of a pen: not to steep, to wit, Paul, the "apostle of Christ," the "teacher of the nations in faith and verity," the "vessel of election," the founder of Churches, the censor of discipline, (in the guilt of) levity so great as that he should either have condemned rashly one whom he was presently to absolve, or else rashly absolved one whom he had not rashly condemned, albeit on the ground of that fornication which is the result of simple immodesty, not to say on the ground of incestuous nuptials and impious voluptuousness and parricidal lust,-(lust) which he had refused to compare even with (the lusts of) the nations, for fear it should be set down to the account of custom; (lust) on which he would sit in judgment though absent, for fear the culprit should "gain the time; " (lust) which he had condemned after calling to his aid even "the Lord's power," for fear the sentence should seem human.

  On Modesty

• 1 Timothy 2:8

  Shall it be granted possible for human ingenuity to summon a spirit into water, and, by the application of hands from above, to animate their union into one body with another spirit of so clear sound; and shall it not be possible for God, in the case of His own organ, to produce, by means of "holy hands," a sublime spiritual modulation? But this, as well as the former, is derived from the old sacramental rite in which Jacob blessed his grandsons, born of Joseph, Ephrem and Manasses; with his hands laid on them and interchanged, and indeed so transversely slanted one over the other, that, by delineating Christ, they even portended the future benediction into Christ.

  On Baptism

• 1 Timothy 2:8

  Touching times of prayer nothing at all has been prescribed, except clearly "to pray at every time and every place."

  On Prayer

• 1 Timothy 2:8

  But what reason is there in going to prayer with hands indeed washed, but the spirit has become fouled?—inasmuch as to our hands themselves spiritual cleansing is necessary, that they may be "lifted up pure" from falsehood, from murder, from cruelty, from poisonings, from idolatry and all the other blemishes which, conceived by the spirit, are effected by the operation of the hands.

  ON PRAYER 13

• 1 Timothy 2:8

  But what reason is there in going to prayer with hands indeed washed, but the spirit foul?-inasmuch as to our hands themselves spiritual purities are necessary, that they may be "lifted up pure" from falsehood, from murder, from cruelty, from poisonings, from idolatry, and all the other blemishes which, conceived by the spirit, are effected by the operation of the hands.

  On Prayer

• 1 Timothy 2:9

  For what is a crown on the head of a woman, but beauty made seductive, but mark of utter wantonness,-a notable casting away of modesty, a setting temptation on fire? Therefore a woman, taking counsel from the apostles' foresight, will not too elaborately adorn herself, that she may not either be crowned with any exquisite arrangement of her hair.

  De Corona

• 1 Timothy 2:9

  So far, however, as regards the dress of women, the variety of observance compels us-men of no consideration whatever-to treat, presumptuously indeed, after the most holy apostle, except in so far as it will not be presumptuously if we treat the subject in accordance with the apostle.

  On Prayer

• 1 Timothy 2:11

  But we, little fishes, after the example of our Icqus Jesus Christ, are born in water, nor have we safety in any other way than by permanently abiding in water; so that most monstrous creature, who had no right to teach even sound doctrine, knew full well how to kill the little fishes, by taking them away from the water!

  On Baptism

• 1 Timothy 2:11

  It is not permitted to a woman to speak in the church; but neither (is it permitted her) to teach, nor to baptize, nor to offer, nor to claim to herself a lot in any manly function, not to say (in any) sacerdotal office.

  On the Veiling of Virgins

• 1 Timothy 3:1

  Thence, therefore, among us the prescript is more fully and more carefully laid down, that they who are chosen into the sacerdotal order must be men of one marriage; which rule is so rigidly observed, that I remember some removed from their office for digamy.

  On Exhortation to Chastity

• 1 Timothy 3:1

  To ourselves even does the apostle allow the concupiscible quality. "If any man," says he, "desireth the office of a bishop, he desireth a good work." Now, by saying "a good work," he shows us that the desire is a reasonable one.

  A Treatise on the Soul

• 1 Timothy 3:1

  Come, now, you who think that an exceptional law of monogamy is made with reference to bishops, abandon withal your remaining disciplinary titles, which, together with monogamy, are ascribed to bishops. Refuse to be "irreprehensible, sober, of good morals, orderly, hospitable, easy to be taught; "nay, indeed, (be) "given to wine, prompt with the hand to strike, combative, money-loving, not ruling your house, nor caring for your children's discipline,"-no, nor "courting good renown even from strangers.

  On Monogamy

• 1 Timothy 3:16

  Well, I on my side will first explain the reason of his offence, that I may the more easily explode the scandal of our heretic. Now, that the very Lord Himself of all might, the Word and Spirit of the Father, was operating and preaching on earth, it was necessary that the portion of the Holy Spirit which, in the form of the prophetic gift, had been through John preparing the ways of the Lord, should now depart from John, and return back again of course to the Lord, as to its all-embracing original.

  Against Marcion Book IV

• 1 Timothy 4:1

  And accordingly (they think) us to have been even then prenoted as "in the latest times departing from the faith, giving heed to spirits which seduce the world, having a conscience inburnt with doctrines of liars." (Inburnt?) With what fires, prithee? The fires, I ween, which lead us to repeated contracting of nuptials and daily cooking of dinners! Thus, too, they affirm that we share with the Galatians the piercing rebuke (of the apostle), as "observers of days, and of months, and of years.

  On Fasting

• 1 Timothy 4:1

  What harshness, therefore, is here on our part, if we renounce (communion with) such as do not the will of God? What heresy, if we judge second marriage, as being unlawful, akin to adultery? For what is adultery but unlawful marriage? The apostle sets a brand upon those who were wont entirely to forbid marriage, who were wont at the same time to lay an interdict on meats which God has created. We, however, no more do away with marriage if we abjure its repetition, than we reprobate meats if we fast oftener (than others).

  On Monogamy

• 1 Timothy 4:1

  The character of the times in which we live is such as to call forth from us even this admonition, that we ought not to be astonished at the heresies (which abound) neither ought their existence to surprise us, for it was foretold that they should come to pass; nor the fact that they subvert the faith of some, for their final cause is, by affording a trial to faith, to give it also the opportunity of being "approved.

  The Prescription Against Heretics

• 1 Timothy 4:1

  These are "the doctrines" of men and "of demons" that produce for itching ears of the spirit this world's wisdom. This is what the Lord called "foolishness." God "chose the foolish things of the world" to confound even philosophy itself. For philosophy is the material of the world's wisdom, the rash interpreter of the nature and the providence (dispensations) of God.

  ON PRESCRIPTION AGAINST HERETICS 7

• 1 Timothy 4:3

  Thus runs Hebion's heresy. Such also as "forbid to marry" he reproaches in his instructions to Timothy. Now, this is the teaching of Marcion and his follower Apelles.

  The Prescription Against Heretics

• 1 Timothy 4:3

  Now, whence comes this halving of salvation, if not from a failure of goodness? What could have been a better proof of a perfect goodness, than the recovery of the whole man to salvation? Totally damned by the Creator, he should have been totally restored by the most merciful god. I rather think that by Marcion's rule the body is baptized, is deprived of marriage, is cruelly tortured in confession.

  Against Marcion Book I

• 1 Timothy 4:3

  Xerophagies, however, (they consider) the novel name of a studied duty, and very much akin to heathenish superstition, like the abstemious rigours which purify an Apis, an Isis, and a Magna Mater, by a restriction laid upon certain kinds of food; whereas faith, free in Christ, owes no abstinence from particular meats to the Jewish Law even, admitted as it has been by the apostle once for all to the whole range of the meat-market -(the apostle, I say), that detester of such as, in like manner as they prohibit marrying, so bid us abstain from meats created by God. And accordingly (they think) us to have been even then prenoted as "in the latest times departing from the faith, giving heed to spirits which seduce the world, having a conscience inburnt with doctrines of liars.

  On Fasting

• 1 Timothy 4:3

  The apostle set a brand upon those who were inclined entirely to forbid marriage and who were determined to lay an interdict on meats which God has created. We, however, do not do away with marriage if we disavow its repetition, nor do we condemn meats if we fast oftener than others. It is one thing to regulate but another thing to do away with altogether.

  ON MONOGAMY 15

• 1 Timothy 4:4

  If, then he shows plainly that even wives themselves are so to be had as if they be not had, on account of the straits of the times, what would be his sentiments about these vain appliances of theirs? Why, are there not many, withal, who so do, and seal themselves up to eunuchhood for the sake of the kingdom of God, spontaneously relinquishing a pleasure so honourable, and (as we know) permitted? Are there not some who prohibit to themselves (the use of) the very "creature of God," abstaining from wine and animal food, the enjoyments of which border upon no peril or solicitude; but they sacrifice to God the humility of their soul even in the chastened use of food? Sufficiently, therefore, have you, too, used your riches and your delicacies; sufficiently have you cut down the fruits of your dowries, before (receiving) the knowledge of saving disciplines.

  On the Apparel of Women Book II

• 1 Timothy 4:10

  "But," say they, "God is `good, 'and `most good, ' and `pitiful-hearted, 'and `a pitier, 'and `abundant in pitiful-heartedness, ' which He holds `dearer than all sacrifice, ' `not thinking the sinner's death of so much worth as his repentance', `a Saviour of all men, most of all of believers.' And so it will be becoming for `the sons of God' too to be `pitiful-hearted' and `peacemakers; ' `giving in their turn just as Christ withal hath given to us; ' `not judging, that we be not judged.

  On Modesty

• 1 Timothy 4:15

  If he is making prayer to the Lord, he is near heaven. If he is bending over the Scriptures, he is "wholly in them." If he is singing a psalm, he satisfies himself.

  On Exhortation to Chastity

• 1 Timothy 5:3

  Further, if we set down in order the higher and happier grades of bodily patience, (we find that)it is she who is entrusted by holiness with the care of continence of the flesh: she keeps the widow, and sets on the virgin the seal and raises the self-made eunuch to the realms of heaven.

  Of Patience

• 1 Timothy 5:9

  How detrimental to faith, how obstructive to holiness, second marriages are, the discipline of the Church and the prescription of the apostle declare, when he suffers not men twice married to preside (over a Church ), when he would not grant a widow admittance into the order unless she had been "the wife of one man; " for it behoves God's altar to be set forth pure.

  To His Wife Book I

• 1 Timothy 5:9

  So far as we can, let us love the opportunity of continence. As soon as it offers itself, let us resolve to accept it, so that what one may not have had the strength to follow in matrimony one may now follow in widowhood. Continence in widowhood transcends the command that has previously been necessary for marriage. How detrimental to faith, how obstructive to holiness, second marriages are. The discipline of the church and the prescription of the apostle also declare this, when he does not permit men twice married to preside over a church. The same is true when he would not grant a widow admittance into an order unless she had been "the wife of one man."

  TO HIS WIFE 1.7

• 1 Timothy 5:9

  But the authority which licenses her sitting in that seat uncovered is the same which allows her to sit there as a virgin: a seat to which (besides the "sixty years" not merely "single-husbanded "(women)-that is, married women-are at length elected, but "mothers" to boot, yes, and "educators of children; "in order, forsooth, that their experimental training in all the affections may, on the one hand, have rendered them capable of readily aiding all others with counsel and comfort, and that, on the other, they may none the less have travelled down the whole course of probation whereby a female can he tested.

  On the Veiling of Virgins

• 1 Timothy 5:10

  For who would suffer his wife, for the sake of visiting the brethren, to go round from street to street to other men's, and indeed to all the poorer, cottages? Who will willingly bear her being taken from his side by nocturnal convocations, if need so be? Who, finally, will without anxiety endure her absence all the night long at the paschal solemnities? Who will, without some suspicion of his own, dismiss her to attend that Lord's Supper which they defame? Who will suffer her to creep into prison to kiss a martyr's bonds? nay, truly, to meet any one of the brethren to exchange the kiss? to offer water for the saints' feet? to snatch (somewhat for them) from her food, from her cup? to yearn (after them)? to have (them) in her mind? If a pilgrim brother arrive, what hospitality for him in an alien home? If bounty is to be distributed to any, the granaries, the storehouses, are foreclosed.

  To His Wife Book II

• 1 Timothy 5:13

  Pursue earnestly, therefore, the virtue of continence, which is modesty's agent; industry, which allows not women to be "wanderers; " frugality, which scorns the world.

  To His Wife Book I

• 1 Timothy 5:14

  "But again, writing to Timotheus, he 'wills the very young (women) to marry, bear children, act the housewife.'" He is (here) directing (his speech) to such as he denotes above-"very young widows," who, after being, "apprehended" in widowhood, and (subsequently) wooed for some length of time, after they have had Christ in their affections, "wish to marry, having judgment, because they have rescinded the first faith,"-that (faith), to wit, by which they were "found" in widowhood, and, after professing it, do not persevere.

  On Monogamy

• 1 Timothy 5:17

  The apostle has given them "double honor" as being both brothers and officers.

  ON FASTING 17

• 1 Timothy 5:17

  To the indictment of your appetite pertains (the charge) that "double honour" is with you assigned to your presiding (elders) by double shares (of meat and drink); whereas the apostle has given them "double honour" as being both brethren and officers. Who, among you, is superior in holiness, except him who is more frequent in banqueting, more sumptuous in catering, more learned in cups? Men of soul and flesh alone as you are, justly do you reject things spiritual.

  On Fasting