Stephani de Malescot Iuriscos. ac Belarborensis Theophilologi, de Nuptiis Liber Paradoxicus, nova & recenti methodo compositus

d §. 1. regarding paternal power, book 1. Institutes on the rite of marriage. e Chapter "It follows," and chapter "Blessed," 27, question 2.

which Constantine Harmenopulus in book 4, title 4, and the Popes approve from the authority of Augustine. original: "e c. sequitur. et c. beata. 27. quaestion. 2." These were introduced and fortified by laws and solemnities so that the Republic might differ from brothels or public haunts. For we know that nature has implanted in all living creatures a certain appetite for union. But how would mortals differ from brutes if they did not perceive what is a just, honest, and legitimate conjunction of man and woman, or husband and wife, which we in Civil Law call matrimony?

f books 4, 5, and 6 of the Laws. Dionysius of Halicarnassus, book 2.

Certainly, Plato saw prudently that in every Republic, laws regarding marriage must be established from the beginning. They were instituted and invented for many legitimate reasons, primarily for the sake of generation, so that the human race might be preserved. For this purpose, a certain wonderful desire for mutual union was implanted in both sexes from the beginning. Now, since this kind of appetite becomes intemperate as human concupiscence overflows and boils over into a certain unbridled and wandering lust, we must hold that the other end of marriage is to serve as a remedy for erring appetites.

g To Timothy, chapter 3. To Titus, chapter 1. To the Corinthians 1, chapter 9. Nicene canon, 35 dist. Harmenopulus, book 4, title 5.

Therefore, Paul commands that each man should have his own wife and each woman her own husband for the sake of avoiding fornication. This society of life, which exists between spouses, is not to be neglected; for it descends