Hermas, Clement of Alexandria, of course Tertullian, and among later Fathers, Chrysostom, Epiphanius, and Cyril, all write in disparagement of second marriages, not as sin, but as weakness. To marry again is to fall short of the high perfection set before us in the Gospel constitution. Athenagoras goes so far as to call a second marriage "respectable adultery," and to say that one who thus severs himself from his dead wife is an "adulterer in disguise." Respecting the clergy, Origen says plainly, "Neither a bishop, nor a presbyter, nor a deacon, nor a widow, can be twice married." The canons of councils are not less plain, either as to the discouragement of second marriages among the laity, or their incompatibility with what was then required of the clergy. The synods of Ancyra (_Can._ 19), of Neocæsarea (_Can._ 3 and 7), and of Laodicea (_Can._ 1) subjected lay persons who married more than once to a penalty. This penalty seems to have varied in different Churches; but in some cases it involved excommunication for a time. The Council of Nicæa, on the other hand, makes it a condition that members of the Puritan sect of _Cathari_ are not to be received into the Church unless they promise in writing to communicate with those who have married a second time (Can. 8). The _Apostolic Constitutions_ (vi. 17) and the so-called _Apostolic Canons_ (17) absolutely forbid the promotion of one who has married twice, to be a bishop, presbyter, or deacon; and the _Apostolic Constitutions_ forbid the marriage of one who is already in Holy Orders. He may marry once before he is ordained: but if he is single at his ordination he must remain so all his life. Of course, if his wife dies, he is not to marry again. Even singers, readers, and door-keepers, although they may marry after they have been admitted to office, yet are in no case to marry a second time or to marry a widow. And the widow of a cleric was not allowed to marry a second time. All these rigorous views and enactments leave little doubt as to how the early Church understood St. Paul's language: viz., that one who had exhibited the weakness of marrying a second time was not to be admitted to the ministry. From this they drew the inference that one who was already in orders must not be allowed to marry a second time. And from this they drew the further inference that entering into a marriage contract at all was inadmissible for one who was already a bishop, presbyter, or deacon. Marriage was not a bar to ordination, but ordination was a bar to marriage. Married men might become clergy, but the higher orders of clergy might not become married.