The suruey of popery vvherein the reader may cleerely behold, not onely the originall and daily incrementes of papistrie, with an euident confutation of the same; but also a succinct and profitable enarration of the state of Gods Church from Adam vntill Christs ascension, contained in the first and second part thereof: and throughout the third part poperie is turned vp-side downe.

The fift Proposition.

* 1.1The prohibition of marriage in ecclesiastical persons, is not onely against Gods holy ordinance, but withall, the flat doc∣trine of the deuill.

The former part of this proposition, I proue sundrie waies: First,* 1.2 Saint Paul willeth euerie man to haue his wife, and e∣uery [ 1] woman to haue her husband, and that for this end and purpose, to auoid fornication. Out of which words I note first, that where euerie man is named, there doubtlesse no man is excepted. I note secondly, that marriage is a soueraigne me∣dicine [ 2] against fornication, and therefore ought to be vsed of all such, as finde themselues grieued with that disease. And con∣sequently, since that disease is as well incident to persons ec∣clesiasticall as secular, the medicine is as necessarie and as lawful for the one sort, as it is for the other. For which cause Paphnutius spake openly in the councel of Nice, that it was vnlawfull to debarre Bishops and Priests from their wiues, but hereof more at large heereafter.

[ 2] Secondly, S. Paule hauing commended the estate of the vnmarried and widowes,* 1.3 as more conuenient and profitable; doth forthwith wish those that cannot abstaine, to vse the reme∣die

of marriage. And hee yeeldeth this reason, because it is better to marrie then to burne.

Thirdly, marriage is honourable among all, and the vnde∣filed [ 3] bed; but whoremongers and adulterers God wil iudge.* 1.4 Out of which words I note first, that since marriage is honou∣rable in all sorts of men, it ought not to be blamed in persons ecclesiasticall, vnlesse happily which the Apostle perceiued not, their function taketh from them the nature of men. I note se∣condly the antithesis, which the Apostle here maketh, for as adulterie shal be punished in all sorts of people none at all ex∣cepted, euen so must marriage bee honourable in all sorts, no one or other exempted from the same. And where the wound is common to all,* 1.5 there the medicine must not be applied onely to some few: For as Haymo gathereth learnedly, adulterers are therefore iustly punished, because the remedie of wedlocke is granted to them: nowe if this learned writer (who liued aboue 700 yeeres agoe,) conclude effectually out of S. Paul, as euerie indifferent reader will say hee doth, then doubtlesse must it folow necessarily, that either ecclesiastical persons may as lawfully marrie as others; or else that they cannot bee so iustly punished for fornication, as other men ought to be. This illation is so euident,* 1.6 as none with right reason will denie the same

Fourthly, Saint Paul confesseth plainely, that hee hath no authoritie to command single life or verginitie;* 1.7 therefore [ 4] the Pope chalengeth greater authoritie then the Apostle, when he commandeth to abstaine from marriage.

Fiftly, Christ appointeth marriage for all such as are ney∣ther [ 5] eunuches made by men, nor by the impotencie of nature,* 1.8 nor by the gift of continencie; but the pope chargeth them that are eunuches no way, to abstaine from marriage solemnely: therefore the popes commaundement is against Gods holy or∣dinance. Theodoretus confirmeth this point, in these words;* 1.9 Re∣ctè autem posuit illud, prohibentium contrahere matrimonium. Neque enim celibatum ac continentiam vituperat sed eos accu∣sat qui lege lata ea sequi cōpellunt: He put that rightly, forbid∣ding to marry: he blameth not single life & continencie, but ac∣cuseth them that by positiue lawes, compel to put such things

in execution. This lawe therefore of the pope is intolle∣rable.

For which cause saint Clemens auoucheth them to do iniury to nature,* 1.10 that will not vse wedlocke for procreation of chil∣dren.

The latter parte of this proposition the apostle setteth downe so plainely, as it is needelesse to say any more in that behalfe. These are Saint Paules owne wordes: But the spirit speaketh euidently, that in the latter times, some shall depart from the faith,* 1.11 and shall giue heede vnto spirites of er∣rour, and doctrines of deuilles, which speake lies through hy∣pocrisie, and haue their consciences burned with an hote yron, forbidding to marry, and commanding to abstaine from meats. In these wordes it is very cleere, that saint Paul termeth the prohibition of marriage and of meates; the flat doctrine of the deuill. For, after hee had declared wherein the mysterie of true religion consisteth, which is taught in the true church of Christ:* 1.12 hee foorthwith giueth euident markes of the mysterie of iniquitie, which is maintained in the false church of Anti∣christ, in whose synagogue the highest points of religion are the prohibition of marriage and of meates. And who seeth not this day, this to bee the state of the church of Rome? as in which church they are specially, and in a manner onely reputed religious, who obey the prohibition of marriage and also of meates.

And it will not helpe the Papistes to say, as their woon∣ted manner is; that they neither prohibite marriage gene∣rally, [ 1] nor as an vnlawfull thing. For first, saint Paul spea∣keth not generally of marriage, but of the precise marriage of Bishoppes, Priests, and Deacons. This doe I prooue, because so soone as hee had declared the duetie of Bishoppes, Priestes, and Deacons, with their wiues and children; by and by in the beginning of the next chapter, hee addeth; that in the latter dayes marriage shall bee prohibited, by the doc∣trine of the deuill. Where the worde (But) doeth effectu∣ally insinuate; that he speaketh precisely of the marriage of ec∣clesiasticall persons by him aboue named.

[ 2] Againe, the words (Forbidding and Commanding) argue

authoritie in them that restraine marriage: and so it partaineth not onely to the old heretikes, the Manichees, the Tatians, the Eucratites, the Marcionists, the Patritians, and the Aposto∣lickes, but much more to the late Popes of Rome, who strict∣ly commaunde the whole world to abstaine from that, whereof God himselfe hath granted the lawfull vse. For what is to bee extolled aboue God,* 1.13 if not to alter and chang his holie words?

Bishops, Priests and Deacons, haue alwaies beene mar∣ried in the East church, euen from our Sauiour Christ, vn∣till these our dayes. This I proue by the testimonie of the sixt generall councell of Constantinople; where 289. Bishoppes were assembled, in the yeare of our Lorde 677. In the thir∣teenth canon of this famous councill, three speciall things are decreed: First, that Priests, Deacons, and subdeacons, may [ 1] haue the lawfull vse of wedlocke, at such times as they do not execute the ministerie. Secondly, this councell excommuni∣cateth all those Priests and Deacons, that after their orders [ 2] put away their former wiues vnder pretence of religion. Thirdly, it excommunicateth all such as labour to separate [ 3] Priests and Deacons, from the vse and companie of their wiues. And after all this, this great synode addeth this wor∣thie and memorable obseruation, to witte,* 1.14 that they haue thus decreed, albeit the lawes of Rome be otherwise. Where I note by the way, that so many learned bishoppes contemned the vsurped primacie of the church of Rome.

I proue it secondly, by the verdict of their owne canon law, which is the flatte opinion of Pope Ʋrban, as their owne Gra∣tian [ 2] telleth vs, his expresse words are these.

Cum ergo ex sacerdotibus nati,* 1.15 in summos pontifices supra legantur esse pro••oti; non sunt intelligendi de fornicatione, sed de legitimis coniugiis nati, quae sacerdotibus ante prohibiti∣onem vbique licita erant, & in orientali ecclesia vsque hodie eis licere probantur.

When therefore wee reade, that the sonnes of Priests are made Popes, wee must not vnderstand bastardes, but sonnes borne in honest marriage, which marriage was euery where lawfull for Priests, before the (late) prohibition, and is also

lawfull this day in the East Church, for which cause the late councell of Florence, left the marriage of Priests to the free e∣lection of the Greekes. Yea, their owne deare Fryer, and graue archbishoppe Antoninus,* 1.16 confirmeth the same in these words; Quia Graci etiam in sacerdotio coniugio vtuntur. For the Greekes ioyne the vse of matrimonie, euen with the priest∣hood.

* 1.17Bishops, Priests, and Deacons, were likewise married in the West and Latin church, for the space almost of foure hun∣dred yeares, without any prohibition at all. And afterward in some places, for many hundreth yeeres. This is the proba∣tion.

After that Christ hadde granted marriage for all men, ap∣pointing such to vse it, for an wholsome medicine, as wanted the gift of continencie; after that Saint Paul had pronounced freely, marriage to bee honourable in all sorts of men; after that the Apostles had decreed, that neither Bishops, Priests, nor deacons, shoulde leaue the companie of their wiues vnder pretence of religion; after that many holy Bishops, priests, and deacons, had liued laudably in the Church, and had vsed the honest hel•• of holy wedlocke aboue three hundreth, eightie and fiue yeares, (al which I haue alreadie proued;) then one Syri∣cius aduaunced to the popedome, in the yeare of Christ 385. seduced by Satan, published wicked doctrine, and prohibited marriage as an vnlawfull thing.* 1.18 Which matter because it is verie impor••ant, and the wordes of our holy father the pope so blasphemous, as hardly anie will beleeue him to haue so written,* 1.19 but hee that readeth the same; I will alleage his wordes at large. Thus therefore doth hee write in expresse tearmes.

Quod dignum, & pudicum, & honestum est, suademus, vt sacerdotes & Leuitae cum suis vxoribus non coeant, quia in ministerio diuino quotidianis necessitatibus occupantur: ad Corinthios namque sic Paulus scribit,* 1.20 Abstinete vos vt vace∣tis orationi: si ergo Laicis abstinentia imperatur, vt possint deprecantes audiri; quanto magis sacerdos vtisque omni mo∣mento paratus esse debet munditiae puritate securus, ne aut sacrificium offerat, aut baptizare cogatur? quisi contamina∣tus

est carnali concupiscentia, quid faciet? excusabitur? qua conscientia exaudiri se credit? cum dictum sit, omnia munda mundis, coinquinatis autem & infidelibus nihil mundum. Qua d••re hortor, moneo, rogo, tollatur hoc opprobrium quod potest iure etiam gentilitas accusare. Infra: qui autem in carne sunt, Deo placere non possunt.

Wee councell that, that is meete, chast and honest; that Priests and deacons haue no copulation with their Wiues, because they haue daylie businesse in the diuine ministerie, for Paul writeth thus to the Corinthians; doe yee abstaine, that ye may giue your selues to prayer. If therefore Lay men be com∣manded to abstaine, that they may be heard when they pray, how much more ought a Priest alwaie to be readie in the puri∣tie of cleanelinesse, lest either hee offer sacrifice, or bee constrai∣ned to baptize? who if hee be pulluted with carnall concupi∣scence, what shall hee doe? shall hee bee excused? With what conscience doth hee thinke to bee heard? when it is saide, all things are cleane to the cleane, but to the polluted and infi∣delles nothing is cleane. Wherefore I exhort, admonish, and require, that this rebuke bee taken away, which euen the Gentils may iustly reproue: for they that are in the flesh, can∣not please God.

Out of these words of our disholy Syricius, I note first, [ 1] that when hee came to his popedome hee founde Priests and Deacons married: which I gather out of these wordes (cum suis vxoribus, with their wiues.) I note secondly, that in his time, Priests and Deacons, hadde the vse of holy wedlocke, [ 2] and begatte children: which I gather out of these wordes, (vt sacerdotes & Leuitae cum suis vxoribus non coeant, that Priests and Deacons haue not copulation with their Wiues) For if Priests and Deacons hadde then abstained from co∣pulation with their Wiues,* 1.21 hee needed not to haue forbid∣den the same. I note thirdely, that for the space of three hundreth eightie fiue yeeres (for so long after Christ was Syritius) Bishoppes, Priests, and Deacons were married [ 3] without controlement.

I note fourthly, that this Syritius tearmeth holy wedlocke, the pollution of carnall concupiscence; which I gather out of [ 4]

these wordes, Si contaminatus est carnali concupiscentia, quid faciet? If he be polluted with carnal concupiscence, what shal he do?* 1.22 I adde hereunto, that this is the flat doctrine of the di∣uell; and saint Paul is my witnes therein.

[ 5] I note fiftly, that hee calleth wedlocke such a vice, as the Gentiles may iustly reprooue. Which I gather out of these wordes, Quod potest iure etiam Gentilitas accusare, which the Gentiles may iustly accuse.

[ 6] I note sixtly, that wedlocke is such a carnall thing, as one cannot please God in the same. Which I gather out of these words, Qua conscientia exaudiri se credit▪ With what con∣science doth he thinke to be heard? Out of these wordes also, Qui autem in carne sunt,* 1.23 Deo placere non possunt: but they that are in the flesh, cannot please God. For these are the weightie reasons; by which, and through which, our holy father Syriti∣us, would disswade Bishops and priestes from holy wedlocke: to wit, because marriage is vncleanenesse, filthtenesse, carnall concupiscence; because married men can not bee heard of God; because married men can not please God: which to haue onely recited, is a sufficient confutation.

* 1.24I say in my position, that after the wicked prohibition of Sy∣ritius, priests were afterward married in some places for ma∣ny [ 1] hundreth yeeres. And I prooue the same: First, because two hundred and sixe yeeres after pope,* 1.25 Pelagius the second was content to admit the bishop of Syracusa, although hee were a married man, and had a wife and children. Neither was that Bishop then vrged to forsake the vse of holy wed∣locke.* 1.26 For as cardinall Panormitan telleth them, experience teacheth their prohibition of marriage to be most wicked, as which enforceth their priests to sinne greeuously by vngodly copulation, whereas they might liue chastely with their owne wiues. Their owne Polidore singeth the same song; both their expresse wordes shall be alleadged in the ende of the next chapter.

* 1.27Their owne Gratianus in the before named distinction, doeth inferre out of Pope Pelagius his wordes in this man∣ner:

Siue ergo presbyter, siue diaconus, siue subdiaconus fuerit;

apparet, quod in praefatis ordinibus constituti, licitè matri∣monio vti possunt.

Whether therefore he be priest, deacon, or subdeacon, it is cleare, that such as are within the aforenamed orders, may lawfully haue the vse of matrimonie.

Out of these words of Gratianus, who was a papist, and a great fauourer of the pope; I inferre against the doctrine of the pope, that priestes, Deacons, and Subdeacons, may not onely bee married, but euen while they be married, haue the vse of holie wedlocke, which is a point doubtlesse, verie well woorthie the obseruation. To this testimonie of Gra∣tianus, the papistes cannot possibly frame any answere, vn∣lesse they will crie, fire and faggot, for their owne Doc∣tour.

I prooue it secondly, because Pope Nicholas, who liued [ 2] aboue three hundred yeeres after Pelagius, was so farre from disquieting married priests,* 1.28 that when the Bulgarians com∣plained of that fault so supposed, hee perswaded them to be content, and not to dishonour their married priestes. This the Reader shall finde to bee so, in the popes owne Canon lawe.

I prooue it thirdly, because the constitution of Pelagius [ 3] was of force in Sicilia, onely three yeeres before the pope∣dome of Gregorie the first. Which was more then two hun∣dred yeeres, after the popedome of Syritius. Thus therefore doth pope Gregorie write:

Ante triennium omnium ecclesiarum subdiaconi Siciliae pro∣hibiti fuerant,* 1.29 vt more Romanae ecclesiae suis vxoribus nullate∣nus misceantur; quod mihi durum atque incompetens videtur, vt qui vsum continentiae non inuenit, neque castitatem promi∣sit, compellatur à sua vxore separari.

Three yeeres agoe, all subdeacons in Sicilia were charged to forbeare the vse of holy wedlocke, according to the custome of the Roman church. Which seemeth to me a very hard and vnconuenient thing, that he who neither hath the gift of con∣tinencie, neither hath vowed chastitie, should forcibly be sepa∣rated from his wife.

Out of these wordes I gather first, that the lawes of single [ 1]

life tooke onely place in Sicilia, about three yeeres before the [ 2] time of Gregorie the first. I gather secondly, that it is a dia∣bolicall thing to compel such to forbeare marriage, as neyther haue the gift of continencie, neyther yet haue vowed chastitie. [ 1] Hereupon I inferre these two corollaries: first, that all Bi∣shops and Ministers in our churches, may this day marry law∣fully; [ 2] and that by the iudgement of pope Gregorie. Second∣ly, that the marriage of all secular popish priests, is likewise lawfull; and that by the doctrine of their owne pope Gregory, because none of them are votaries. For to the vowe which they call annexed, they are no more bound in the weast church then in the east. And yet all of the east church are free, as you haue heard in the sixt proposition. But this pope was not con∣stant to him selfe in this point of doctrine, and therefore was his constitution disanulled by the sixt generall synode,* 1.30 about fiftie yeeres after.

* 1.31In other countries, at other times the marriage of priests was abolished. They were maried in Germanie aboue 1000. yeeres together. See Lambertus.

The obiection.

The marriage of bishops and priests was forbidden by the generall councell of Nice: therefore Syricius was not the first author thereof, as who liued almost 100. yeeres after the same.

The answere.

[ 1] I say first, that satan, who goeth about as a roaring lion, to make a prey of our soules;* 1.32 laboured busily to haue his doctrine established by the famous councel of Nice. For as I haue pro∣ued out of S. Paul, the prohibition of mariage euen in priests is the doctrine of the deuill.

[ 2] I say secondly, that God, who neuer hath beene, is, or will be wanting to his church in necessary points of doctrine; raised vp his seruant holy Paphnutius, a man famous by ma∣nifold miracles in his life time: and that for this end & purpose, that he might gainsay and hinder that wicked and vngodly law, which the fathers assembled at Nice, were about to bring into

the church. I say thirdly, that Paphnutius excited by the spirite of God, stood vp in the midst of the councell, and cried aloud; [ 3] that to forbid marriage to priestes, was too seuere a lawe; be∣cause marriage was honourable in all sortes of men.* 1.33 Thus writeth Cassiodorus; thus writeth Socrates; thus writeth So∣zomenus. I say fourthly, that the lawe which the fathers then thought to haue made, was a new law, neuer heard of before. [ 4] I prooue it, because Socrates hath these expresse words; Visum erat episcopis legem nouam in ecclesiā introducere.* 1.34 The bishops thought indeed, to haue brought a new law into the church. I say fiftly, that the councell was perswaded with Paphnutius his oration, and referred the whole matter to euery priests free [ 5] election, making no law in that behalfe. For Cassiodorus hath these expresse wordes; Synodus{que} laudauit sententiam cius, & nihil ex hac parte sanciuit, sed hoc in vniuscuius{que} voluntate,* 1.35 non in necessitate dimisit. And the Synode cōmended his opi∣nion, and so decreed nothing in the matter; but left it in euerie mans election, to doe what he thought good without compul∣sion. I say sixtly, that Paphnutius affirmed the coniugal actes [ 6] of priestes with their wiues, to be chastitie. I therefore con∣clude, that albeit the bishops in the councell of Nice assembled, woulde indeed haue made a newe and straunge lawe against the marriage of priestes;* 1.36 yet did the spirite of God speaking in Paphnutius, vtterly disswade them from that vngodly purpose.

The replie.

It was somtime lawful for married men to be made priests, (because in the beginning necessitie so required) but it was ne∣uer lawfull for priestes to be married men; and therefore Paph∣nutius pleaded only for the former, alledging the old custome of the church against the latter.

The answere.

I affirme first, that Paphnutius pronounced it an honou∣rable thing, euen for priestes to lie with their lawfully mar∣ried [ 1] wiues. I affirme secondly, that forasmuch as it was lawfull in those dayes for Priestes to marry wiues and to [ 2]

lie with them; (for if it had not been lawful, the councell would not haue yeelded to Paphnutius therein) it must needes follow,* 1.37 that either the pope hath power to alter Gods lawe, which no papist will auouch; or els that it is this day lawfull by Gods law for priestes to marry wiues, and to haue coniugall actes [ 3] with them, as they had in former time. And consequently, that the popes discipline, is the flat doctrine of diuels. I say thirdly, that although Socrates and Sozomenus ascribe it to the old tra∣dition of the church, for vnmarried priestes so to continue; yet doth not Cassiodorus make any mentiō thereof, in his Tripar∣tite collection. And howsoeuer Paphnutius alledged tradition, to mitigate the seuere lawes intended by the councell; yet it is very certaine, that such tradition was neither generall nor di∣uine. I prooue it first, because otherwise the Greeke church [ 1] would haue admitted it, which for all that it neuer did, as is [ 2] already shewed. I prooue it secondly, because the priestes in Bulgaria were married in pope Nicholas his time, and the Subdeacons of Sicilia vntill the daies almost of pope Grego∣rie.* 1.38 [ 3] I prooue it thirdly, because their owne popishe champions and canon law, doe witnesse the same with me. For first, where [ 1] the second councel of Carthage woulde ascribe this obseruation to the doctrine of the apostles and antiquitie;* 1.39 there Gratianus steppeth in and telleth vs, that the apostles taught so by exam∣ple, [ 2] (but not by word.) Againe, their owne glosse affirmeth, that the antiquitie the councell speaketh of, is but from the time of Syritius: These are the expresse wordes of the glosse (For I will neither conceale any thing that maketh for them, neither inuent any thing of mine owne braine to preuaile against them) A tempore Syritij,* 1.40 hic vocat antiquitatem. Antiquitie here na∣med is from the time of Syritius. And a little before, the same glosse hath these memorable wordes; Dicunt, quod ista capita facta fuerunt ante tempus Gregorij qui introduxit continentiam subdiaconibus▪ presbyteris verò & diaconibus Syricius intro∣duxit Imò dicunt quod olim sacerdotes poterant contrahere ante Syricium. They say that these chapters were made before the time of Gregory, who debarred subdeacons of marriage; b••t Syritius made the law against priestes and deacons. Yea, they say that Priestes might of old time haue married, euen till the

of Syritius. Loe,* 1.41 all this diuelish doctrine against the marri∣age of priestes, began of pope Syritius by their owne confes∣sion. Let this be noted.

I say fourthly, that the tradition which Socrates and Sozo∣menus speake of, was by example, and not by doctrine, as both [ 4] Gratianus and the glosse expound them. For these are the ex∣presse wordes of the glosse; Ergo apostoli docuerunt exemplo,* 1.42 & opere, & admonitione, non institutione, vel constitutione. Ther∣fore the apostles taught it by example, deede, and admonition, and not by any law or constitution. And so the Nycene councel, maketh in euery respect against the papistes.

Notes

• * 1.1

  Note the eight proposition in the third buil∣ding.
• * 1.2

  1. Cor. 7. vers. 2
• * 1.3

  1. Cor. 7. 〈…〉〈…〉.
• * 1.4

  Hebr. 1••. vers. ••▪
• * 1.5

  Haymo in 〈◊〉〈◊〉 Locum.
• * 1.6

  Note well thi•• illation▪
• * 1.7

  1. Cor. 7. vers. 25
• * 1.8

  Mat. 19. ver. 12
• * 1.9

  Theodoret. in 1▪ Timoth. 4.
• * 1.10

  Clem. Alexand. in paedagog. lib. 2. cap, 10.
• * 1.11

  ••. Tim. 4.1, 2, 3
• * 1.12

  Prohibition of marriage is the doctrine of An∣••••christ.
• * 1.13

  2. Thes. 2. ver 4.
• * 1.14

  Small account of the church of Rome.
• * 1.15

  Dist. 56. cap. Cenomanens.
• * 1.16

  Antoninus. p. 2. Tit. 11. ca. 2. §. 9
• * 1.17

  Priests were mar∣ried for the space of 400. yeares after Christ.
• * 1.18

  Anno dom. 385
• * 1.19

  Videtu dist. 8••. cap. proposuist. &c. plurimos.
• * 1.20

  Syritius in Epi∣stola ad Aphric. tom. 1. conc.
• * 1.21

  Pope Syritius found priests married when he came to the popedome.
• * 1.22

  ••. Tim. ••.1, 2, 3.
• * 1.23

  Behold here the ••lat doctrine of ••euilles.
• * 1.24

  The probation of the second ••art of the pro∣••osition.
• * 1.25

  Dist. 28. cap. de ••yracus. vrbis.
• * 1.26

  Panorm. de cleri∣••is coniugatis, ••ap. Cum olim.
• * 1.27

  Dist. 28. cap. de Syracus.
• * 1.28

  Dist. 28. cap. vit.
• * 1.29

  Dist. 31. ca pri••••.
• * 1.30

  Anno Dom 680
• * 1.31

  Lambert. in chron. an. 1074
• * 1.32

  Peruse the first proposition.
• * 1.33

  Sozo. lib. 1. c. 22.
• * 1.34

  Socrat. lib. 1. c. 8.
• * 1.35

  Hist. tripart. lib. 2. c. 14.
• * 1.36

  Sozomen. & So∣crates vbi supra.
• * 1.37

  Note well and keepe it minde.
• * 1.38

  See the seuenth proposition.
• * 1.39

  〈◊〉〈◊〉 4. c. cum in 〈…〉〈…〉
• * 1.40

  Glossa. dist. 84 c. Cum in praeter.
• * 1.41

  Pope Syritius the first man, that forbad marriage to priestes.
• * 1.42

  Glossa vbi supr.