That the rule of celibacy was recognized as only binding on the regulars, or monks, and that the secular priesthood were at full liberty to marry is evident from the system of purgation enjoined on them by the same code. The priest who was also a monk (sacerdos regulariter vivens—sacerd þe regollice libbe), could clear himself from an accusation in a simple suit by merely saying mass, and taking the communion, while the secular priest (plebeius sacerdos—mæssepreorst þe regol-lif næbbe) is only equal to the deacon-monk (diaconus regularis—diacon þe regollice libbe), requiring two of his peers as compurgators.[429] The significance of the distinction thus drawn is rendered clear by the version of the passage in a curious Latin text of the code published by Kolderup-Rosenvinge. The chapter is divided into two, the first one with the rubric “De Sacerdotibus,” and commencing “Si contigerit presbyterum regulariter et caste viventem,” &c., while the second is headed “De vulgare sacerdote _non casto_,” the meaning of which is defined in the expression “Si vulgaris presbyter qui non regulariter vivit.”[430] It is thus evident that purity was expected from those only who had entered into the obligations of monastic life, and also that the reforms of Dunstan had caused the ministers of the altar to be frequently selected from among the monks. To this period are also, in all probability, to be attributed the “Institutes of Polity, civil and ecclesiastical,” to which reference has been made in the preceding section as blaming priests for decorating their wives with the ornaments belonging to their churches. Unable to denounce efficient penalties for the prevention of such evil practices, the author is obliged to content himself with invoking future punishment from heaven, in vague and meaningless threats—“A priest’s wife is nothing but a snare of the devil, and he who is ensnared thereby on to his end, he will be seized fast by the devil.”[431] From all this it is evident that the memory of the ancient canons was not forgotten, and that their observance was still urged by some ardent churchmen, but that the customs of the period had rendered them virtually obsolete, and that no sufficient means existed of enforcing obedience. If open scandals and shameless bigamy and concubinage could be restrained, the ecclesiastical authorities were evidently content. Celibacy could not be enjoined as a law, but was rendered attractive by surrounding it with privileges and immunities denied to him who yielded to the temptations of the flesh, and who thus in some degree assimilated his sacred character to that of the laity. * * * * *