in this discourse. For your heart is not A upright before God. And though he spoke so gravely and justly against him, yet thinking that none of these things were immedicable when repentance is brought to bear, but judging these to be cases for a remedy, he added: "Repent therefore of this your wickedness, and pray the Lord, if perhaps the thought of your heart may be forgiven you." For this also is a great thing for you. And do not hasten to procure the gift of God so impurely and filthily with money. But for the time being, ceasing from your bitterness and this evil thought, repent, if perhaps the thought of your heart may be forgiven you; not as though he were doubting, but because such passions are difficult to heal—not indeed incurable, but difficult to heal. For if it were incurable, the words "Repent of this your wickedness, and pray the Lord" would be superfluous. But because repentance is efficacious through these things, yet for those who have become hardened in wickedness there is need of much repentance and care, he appropriately added: "If perhaps the thought of your heart may be forgiven you. For I see you are in the gall of bitterness and the bond of iniquity." And so much did the exhortation to repentance of this great apostle prevail with so great a magician, one so filled with gall and bitterness and laden with so many sins, that he already began to take care for himself, and he himself confirmed the Scripture by saying to him: "Pray you for me to the Lord; for I have no boldness to ask that nothing of what you have spoken may come upon me." B Nor did the divine Apostle forbid these things to him, nor did he refute him. For how could he, having himself suggested and commanded it? And so much benefit did this great magician himself derive from this hope, which was given for the sake of repentance, that, being much changed from his malice and bitterness, he said: "I indeed am not worthy to pray for myself; but you pray for me to the Lord."
Of the same, from the second discourse Against the Novatians, who call themselves Cathari. C
CHAPTER XVI, 3. And taking him, he circumcised him.
In order that he might not be hindered from entering the synagogues, because Timothy was not circumcised, he permitted this to be done prudently, but did not command it D as a dogma.