On the Types. Discourse I.

...intercedes with the church. From this, even the unclean demons original: "impuri Dæmones" strive for a shadow of matrimonial union by coupling themselves with witches and, as it were, betrothing themselves to them; as the unanimous and most constant confessions of these women teach. From this also, the foulness of adultery becomes clear, a subject written of extensively by Flaminio de Rubeis in his Treatise on Adultery, chapters 7 and 16, where he discusses its punishments at length. See also Arrian’s Epictetus, book 2, chapter 4; Farinacci, question 141; Claro, section "Adultery," number 7 at the end; and Luis de Molina, On Justice and Right, volume 4, dispute 89.

II. Hence, among the Romans, there was always a great concern for marriages and offspring; celibacy was not only a source of disgrace but also carried a penalty. See Gellius, book 2, chapter 15; and Plutarch, in his Life of Numa, page 126. Justus Lipsius wanders freely through this subject in his commentary on Tacitus’s Annals, book 3, number 45. See also Johann Ulrich Wolff, Political Disputations 3, thesis 4. There were also many rights or privileges granted to parents for the sake of their children. See Vertranius Maurus, On the Rights of Children, a single volume; Scipione Ammirato, discourse 2, chapter 12; Alexander ab Alexandro, book 4, chapter 8; Covarruvias, On Marriage, part 2, chapter 8; Johann Ulrich Wolff, Treatise on the Privileges of Women, number 21; and Joachim Stephani, Political Demonstrations, chapter 7, page 148. Camerarius, in book 2, chapter 65, even enumerates the privileges of polyfecundityoriginal Greek: "πολυπαιδιας" (polypaidias), referring to the legal status or rewards given to those who raised many children and states that these have not been abolished even today; see Johann Borcholten on the Institutes, regarding the excuses of tutors, number 4. Jean Bodin, in On the Republic, book 2, chapter 6, number 662, commends the prudence of Emperor Augustus and the utility of the Papian Law The Lex Papia Poppaea was a Roman law introduced in 9 AD to encourage marriage and discourage celibacy by penalizing the unmarried, and he argues it was imprudently repealed. Zabelius thinks otherwise in Arumäus, Discourse on Public Law, last thesis. Nevertheless, the Papian Law did not cease among Christians without reason; and its abolisher, Constantine, is defended in the Tripartite History, book 1, chapter 9. Likewise, the diligent care of midwives is to be respected; see the Life of Albertus Magnus, chapter 18, page 169 and following.

III. Our people The author likely refers to Protestant theologians, who criticized the Catholic elevation of celibacy over marriage ascribe this error to the Roman Catholics: as if they not only prefer a monastic and solitary life to marriage by a great distance, but also contend that marriage is a carnal matter and not good in its own right. See Saint Thomas Aquinas, Summa Theologica, second part of the second part, question 152, article 4; and add the chapter "concerning the Syracusan woman," distinction 23. See also Zepper, On Mosaic Laws, book 2, chapter 3. Truly, just as he does not sin who eats and drinks temperately and seeks his sustenance without injury to anyone, so also he who enters into marriage uses the liberty granted to him by Natural Law original: "Iure naturæ". Indeed, Jerome seems to be somewhat unfair toward marriage; see his letter to Eustochium beginning "Hear, daughter," where you should consult the notes of Erasmus. Likewise, in volume 2, there is a booklet against Helvidius (where you should also look at Erasmus’s notes), and several of his books exist against Jovinian, where he seems to speak rather harshly against marriage. But one must add the Apology of the often-mentioned Jerome to Pammachius regarding the books against Jovinian, and also his Apologeticon to Domnio. Saint Augustine, in his treatise On the Good of Mar-

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