made a convention respecting something which belongs to the rights of the people, let us see to what they are bound. It may be thought perhaps that, in this case, the party who made the convention have performed their engagement, if they have done all that was possible for them, that the terms of the convention on their part should be ful- filled; according to what we have said in speaking of promises. But the nature of these affairs, which involve a contract and not a mere promise, requires a much stricter obligation. For he who in a contract gives anything of his own, or promises it, expects some- thing to be done for him by the other side: whence by the Civil Law also, which repudiates promises for the acts of others, yet a promise of the agent binds and is valid so far as he is concerned.
IV. In Livy, Menippus, rather for his purpose than scientifically, divides Treaties between Kings and States into three kinds; treaties of a conqueror in war with the conquered, and in these the terms depend on the will of the victor: treaties of peace between parties who end a war with equal success; and here the terms are equal, and possessions which had been disturbed by war are restored by agreement; and these treaties are constructed either on the ancient forms, or according to the convenience of the parties: and the third kind, when those who have never been enemies make a treaty of 132 DE FEDERIBUS AC SPONSIONIBUS. [1.18.1].
V. 1 At nobis accuratius instituenda partitio est, ut primum dicamus federa alia idein constituere, quod juris est naturalis, alia aliquid ei adjicere. *Prioris generis federa non tantum fieri solent inter hostes qui a bello discedunt, sed olim et fiebant sepe, et aliquo modo erant necessaria inter eos qui ante nihil contraxissent: id inde ortum, quod regula ila juris naturalis, cognationem inter homines quandam esse a natura, ac proinde nefas esse alterum ab altero lzdi, ut olim ante diluvium, ita rursus aliquo post diluvium tempore malis moribus esset obliterata, *ita ut latrocinari et przdas agere in externos, nullo bello indicto, pro licito haberetur; ᾿ ass: Prc«f. adv. 1 prefadw. quod Σκυθισμον es Epiphanius. Ῥ. 4. et seqg. 2 Hine illa 'apud Homerum, an przdones estis? amica interrogatio, *cujus et Thucydides meminit, et in Solonis L. ult. D. di i là ἐπὶ (dv € νων" qui 1 zum os lege veteri collegia ἐπὶ λείαν ἐρχομένων" quippe, ut Justinus Liv.xii.2. ait, ad Tarquinii tempora latrocinium maris gloria habebatur: et illud in Romano jure, ut si cum gente aliqua neque amici- Saxo libro xrv. et alibi.
4 Confer PurENponriUM, Ze Jure Nat. et Gent. Lib. viu. cap. 10. J. B.
€ [ta ut latrocinari et predas agere in externos, nullo bello indicto, pro licito haberetur] Casar de Germanis, (Bell. Gall. v1. 23.) Latrocinia nullam habent infamiam que extra fines cujusve civi- tatis fiunt. Accedit "Testis Tacitus de AMoribus Germanice, (cap. 14 et 26) et Idem de Tyr- rhenis scriptum est Servio ad virr. 429. et x. ZEneidos, et de aliis gentibus ad primum ZEneidos. Diodoro Siculo ( Lib. v. cap. 94) de Lusitanis: quicum Plu- tarchus consentit Mario: τὸ ληστεύειν οὔπω τότε τῶν Ἰβήρων οὐχὶ κάλλιστον ἡγουμένων" ad id tempus Hispanis la- irocinari inter pulcherrima habebatur, friendship and alliance; neither party giving and neither receiving the law.
V. 1 We must make a more accurate division. We say then that some treaties establish that which is conformable to Natural Law; others add something to it. Treaties of the former kind are not only commonly made by hostile parties ending a war, but formerly were both frequent, and in a certain way necessary, between those who had before had nothing to do with each other. Which arose from this, that the rule of Natural Law, that there is a certain natural relationship among men, and that therefore it is unlawful for one man to harm another, as it was obliterated by vicious habits before the deluge, so was it again after the deluge: so that robbery and plunder of strangers without declaring war, was held lawful: a Scythism, as Epiphanius calls it.
2 Hence we have that question in Homer, Are ye Pirates? asked as an inoffensive inquiry, as Thucydides notices: and in an old law of Solon there are mentioned companies of Freebooters; since, as Car. XV.] DE FEDERIBUS AC SPONSIONIBUS. 133 tiam, neque hospitium, neque fedus amicitize causa factum ha- beatur, hi hostes quidem non sint: quod autem ex Romano ad eos pervenerat, illorum fiat, et liber homo Romanus ab eis captus servus fiat: idemque sit, si quis inde ad Romanos per- veniat: et hoe quoque casu postliminium detur. Sie Corcy- renses olim ante belli Peloponnesiaci tempora hostes Atheni- ensium non erant, sed nec paeem cum illis nee inducias habebant, ut ex oratione Corinthiorum apud Thucydidem apparet. De Boccho Sallustius: nobis neque bello neque pace cognitus. Hine in barbaros przedam exercere laudatum Aristoteli, et ipsa vox hostis veteri Latio nihil nisi externum significabat.
3 Sub hoec genere comprehendo et federa quibus cavetur, ut utrinque jus hospitii, ut jus commercii sit, quatenus ista sub jure naturali veniunt, qua de re egimus alibi. Utitur hoe discrimine Arco, in oratione ad Achzos apud Livium, ubi non de societate ait qusri sed de commercio przbendi repe- (Pag. 408.) Simile est quod Judzi damnum datum ei qui nec Judzus fit, nee Judsmis federatus, sarciendum ne- gant. [Vide Baba Kama, cap. i. $ 2. pag. 18..Ed. Constantini Ü Empereur.
f Apud Homerum] Odyssea y. ubi Scholiastes: οὐκ ἄδοξον ἣν παρὰ τοῖς Latrocinari apud. antiquos non tantum infamia carebat, sed insuper gloriosum ducebatur. (Ad vers. 71.)
8. Cujus et Thucydides meminit] Li- bror. additque: οὐκ ἔχοντός πω αἰσχύ- νην τούτου τοῦ ἔργου, φέροντος δέ τι καὶ δόξης μᾶλλον: nondum infamiam habebat id vite genus, quin potius laudi tribuebatur. (Cap. 5.)
παλαιοῖς τὸ λῃστεύειν, ἀλλ᾽ εὔδοξον.
Justin says, up to the time of Tarquin, Sea Rovers were objects of admiration: and again, in the old Roman law, if there be any nation with which the Romans have neither friendship, nor friendly inter- course, nor alliance, they are not enemies indeed; but that what belonging to the Romans goes into their power is theirs, and a free Roman taken by them becomes a captive; and the same if any come from them to the Romans. Thus the Corcyreans, before the Pelopon- nesian war, were not enemies of the Athenians, but had neither peace nor truce with them, as appears by the oration of the Corinthians in Thucydides. Sallust says of Bocchus, not known to us either in war or in peace, Hence Aristotle praises those who plunder barbarians: and the old Latin word hostis meant only stranger.
3 In this class are comprehended treaties in which it is provided that there shall be on both sides the right of hospitality and of inter- course, so far as they come under Natural Law, of which we have treated elsewhere. "This distinction is referred to by Arcus in Livy, where he says, that the question is not concerning alliance but inter- Bell. Jug. c.
Politic. i. 8.
Liv. xli. 24, 9.
Orat. iii. p.
184 DE FEDERIBUS AC SPONSIONIBUS. [118. 11} tendique juris: nempe ne servis Macedonum apud se perfu- gium esset. Hoc genus totum conventionum Grzeci stricte εἰ- ρήνην vocant, οὐ opponunt σπονδαῖς, ut tum alibi videre est, tum in oratione Andocidis de pace eum Lacedzmoniis.
VI. 1 Conventiones qu: juri naturz aliquid adjiciunt, aut squales sunt, aut inzequales. ^" /Equales sunt quz utrim- que eodem modo se habent ai ἴσως kai κοινώς ἐν ἀμφοτέ- pois ἔχουσι, ut Isocrates in Panegyrico loquitur: quo illud Virgilii pertinet (Zn. xir. 190, 191): Nee mihi regna peto, paribus sed legibus ambas Invictas gentes szeterna in federa mittam. Greci Istas vocant modo συνθήκας simpliciter, modo συνθήκας ἐπὶ ἴσῃ καὶ ὁμοίᾳ, ut apud Appianum et Xenophontem videre est, has magis proprie σπονδὰς, et quatenus. minus dignos respiciunt προστάγματα, aut συνθήκας ἐκ πῶν ἐπι- ταγμάτων, quas Demosthenes in oratione de Rhodiorum libertate fugiendas ait his qui libertatem amant, quia ad ser- vitutem accedant proxime.
2 Utriusque modi federa aut pacis aut societatis alieujus fiunt causa. ZEqualia pacis, ut quz de restituendis captivis, h ZEqualessunt] SicPlinius Parthos — Archidam. En ipsa verba: Καί τοι ait eum Scythis ex sequo degere. (Hist. χρὴ τοὺς βουλομένους, ἐλευθέρους εἶναι; lat. v1. 25.) Pompeius apud Lueanum τας μὲν, ἐκ τῶν ἐπιταγμάτων συνθήκας de eadem Parthorum gente (vir. 2932): φεύγειν, ὡς ἐγγὺς δουλείας οὔσας. Pag. Solus 126 c..Ed. H. Steph. Confudit Auc- Ex equo me Parthus adit. tor, ideo quod in laudata Oratione De- ^ Immo locus ille est IsocRATIS, in — mosthenis aliquid legerat de Rhodiis, change of rights; namely, that they should not let the Macedonian slaves find a refuge among them. "The whole of this class of con- ventions the Gauls call Peace, and oppose to Z'ruce. See Andocides.
VI. 1 Conventions which add something to Natural Law are either equal or unequal. "Those are equal, which bear equally and commonly on both parties, as Isocrates says. So Virgil. "The Greeks distinguish them from Unequal Compacts and Conventions of Command, which are less dignified, and, as Demosthenes says, to be avoided by those who love liberty, as approaching to servitude.
2 Conventions of both kinds are made for peace or some alli- ance: equal treaties of peace are those which stipulate restitutions of captives and captures on both sides, and mutual security. Equal treaties of allianee either pertain to commerce, or to alliance in war, or to other matters. Equal treaties on the subject of commerce may be various, for instance, that no import duties be paid on either side, C4r. XV. DE FEDERIDUS AC SPONSIONIBUS. 135 rebus captis, et ad securitatem conveniri solent, qua de re agendum erit infra in belli effectibus et consectaneis. /qualia societatis, aut ad commercia pertinent, aut ad belli communi- tatem, aut ad res alias. J/Equales de commerciis pactiones varie esse possunt, puta utrinque ne vectigal ullum solvatur, quod in vetere erat federe Ttomanorum et Carthaginiensium, excepto eo quod scribz, et przconi dabatur, aut ne majus solvatur quam in przsens, aut ad certam quantitatem.
9 Sie et in bellica societate ut auxilia przstentur paria equitum, peditum, navium, sive ad omne bellum, quod Grzci '"Évupaxiav vocant, et explicat Thucydides τοὺς αὐτοὺς ἐχ- θροὺς καὶ φίλους νομίζειν, eosdem hostes et amicos habere: quod et apud Livium ssepe reperias, sive ad tuendos fines duntaxat, quod ἐπιμαχίαν, sive ad certum bellum, aut in certos hostes, aut in omnes quidem, sed exceptis sociis, ut in federe inter Pcenos et Macedonas, quod apud Polybium est; quomodo et hhodii Antigono et Demetrio per fedus auxilia promiserunt in hostes quosvis, excepto Ptolemzo. Potest, ut diximus,:quale fedus et ad res alias pertinere, Fut ne in quod huc tendit, quamquam alio modo, pag. 79 c. Ed. Basil. 1572. Error autem huc translatus e JMari Libero, cap. 13. init. ubi dudum locus ita ab Auctore laudatus fuerat, J. B.
i1 ξυμμαχίαν vocant] Veteres ὁμαιχ- Auctor noster exponit, apud Thucyd. r. 44. Adde de his omnibus Andr. Dounsi Pralection. in Demosthen. Orat. Pbi- lipp. De Pace, pag. 135, et seqq. J. D.]
k Ut ne in confinio alterius alter ar- ces habeat] Exemplum vide apud Proμίαν. Zosimus, Lib. v. c. 42. [Vox copium Persicormm 1, (Cap. 2.)
autem ἐπιμαχία reperitur eo sensu, quo which was the agreement in the old treaty of the Romans and Cartha- ginians, except what was paid to the harbour-master and the publie crier; or that no duties be paid greater than at present, or greater than a certain rate.
3 In alliances for war, the terms may be, that each side supply equal forces of infantry, cavalry, and ships: either for the whole war, which the Greeks called Symmachia, and which Thucydides explains to have the same friends and the same enemies: as also in Livy; or for defensive purposes only, which was Epimachia; or for a certain war, or against certain enemies, or against all, excepting allies, as in the league between the Carthaginians and Macedonians, in Polybius; so also the Rhodians by treaty promised aid to Antigonus and Demetrius against all, except Ptolemy.
Àn equal treaty may also, as we have said, pertain to other matters; as that neither shall have fortresses within the boundaries of the other; Lib. iii. 75.
Lib. vii. 2, Plut. in Demet. p.
Liv. xxx. 37.
136 DE FEDERIBUS AC SPONSIONIBUS. [118. II.
confinio alterius alter arces habeat, ne subditos alterius alter defendat, ne iter alterius hosti przebeat.
VII. 1 Ex squalibus qualia sint inzqualia facile est inteligi. Promittuntur autem inzequalia aut ex parte dig- niorij, aut ex minus digna. Ex parte digniori, ut si quis auxilia promittat nec restipuletur, aut majora promittat: Ex parte indigniori inzqualia, aut ut Isocrates dicto Panegyrico loquitur, τὰ τοὺς ἑτέρους ἐλαττοῦντα παρὰ τὸ δίκαιον, sunt ea qu: diximus προστάγματα aut ἐπιτάγματα vocari, Et hec ipsa aut cum imminutione sunt imperii, aut sine ejus imminutione.
2 Cum imminutione imperii, ut in secundo federe Cartha- giniensium eum Romanis, ne cui Carthaginienses bellum face- rent, injussu populi Romani. Ab eo tempore, ut Appianus loquitur, Καρχηδόνιοι Ῥωμαίοις ὑπήκονον ἔνσπονδοι, Car- thaginienses Homanis ew federe morem gerebant. Potest addi huie generi deditio conditionata, nisi quod illa non immi- nutionem, sed translationem totius imperii continet, qua de re diximus alibi. "Talem autem conventionem federis nomine et alibi Livius appellat, ut libro ix. Z'heates Apuli 4mpetrave- runt ut fedus daretur, neque ut cquo tamen federe, sed ut 4n ditione populi Komani essent.
that neither shall defend the subjects of the other; that neither shall give passage to the enemies of the other.
VII. 1 From the explanation of what are equal conventions, it is easily understood what are unequal. "Unusual Treaties are either proposed by the superior party, or by the inferior. By the superior, as if he promises assistance without any reciprocal stipulation: by the inferior, when there is an inferiority of claim, are what we have spoken of as Conventions of Command. — And these are either with- out infringement of the sovereignty of the inferior, or such as infringe it.
2 Such as infringe the sovereignty, as in the second treaty of the Romans with the Carthaginians, that the latter should not make war without the permission of Rome: from that time, as Appian says, the Carthaginians were by treaty submiss to Rome.
To this class we might add surrender on conditions, except that this contains, not an infringement, but a transfer of the sovereignty, of which we have spoken elsewhere. Such a convention Livy calls fedws in the case of the Apulian Theates.
3 In unequal treaties made without infringement of the sove- reignty, the burthens imposed on the inferior are either transitory or Car. XV.] DE FEDERIBUS AC SPONSIONIBUS. 137 3 Sine imminutione imperii onera aut transitoria sunt, aut manentia. Transitoria, de solvendo stipendio, de mveeni- bus diruendis, ut locis quibusdam decedatur; ut dentur ob- sides, elephanti, naves. Manentia, ut de imperio ac majestate comiter colenda, eujus federis qus sit vis alibi diximus. Huie proximum est ut hostes et amici habeantur quos velit partium altera: ne cui exercitui, cui cum altero bellum sit, per fines transitus commeatusve detur. Tum illa minora, ne arces certis locis sedificare, ne exercitum ducere, ne naves habere ultra numerum definitum, ne urbem condere, ne navi- gare, ne militem certis locis conscribere liceat: ne socios oppugnare: ne commeatu hostes juvare: ne recipere eos qui aliunde veniunt: ut federa prius facta cum alis dirimantur: quorum omnium exempla apud Polybium, Livium, et alios videre est.
4 Solent autem federa inzqualia contrahi, non tantum inter victores et vietos, ut Menippus censebat, sed et inter dr potentiores et impotentiores, etiam qui bello inter se experti xxxiv. 57. non sunt.
VIII — De federibus frequens est qusestio, licitene inean- tur cum his qui a vera Religione alieni sunt: quz res in jure naturse dubitationem non habet. Nam id jus ita omnibus permanent: Transitory, as the payment of a subsidy, the dismantling of strong towns, the withdrawing from certain places; the giving up hostages, ships, elephants: Permanent, as the paying deference to the authority and majesty of the superior; of which engagement I have elsewhere spoken. Nearly of the same kind is the engagement to have for enemies and for friends those whom the other party shall prescribe; not giving passage or provisions to a party with whom the other is at war. And the smaller matters; not building forts in certain places, not having a moveable army, not having ships beyond a certain number, not founding a city; not navigating; not raising soldiers in certain places, not attacking allies, not supplying pro- visions to the enemy; rescinding treaties before made with other parties: of all which we may find examples in Polybius, Livy, aud others.
4 Unequal treaties may be made not only between the conqueror and the conquered, as Menippus thought, but between the more and the less powerful who have never been at war.
VIII. It is often made a question whether it is lawful to make treaties with those who are strangers to the true Religion; which point in Natural Law is open to no doubt. For that Law is so far up 2 s dar ἘΠ 2.
Decian. iii, cons. 20.
Gen. xxxi. 44.
Gen. xxvi. 28, 138 DE FEDERIBUS AC SPONSIONIBUS. [118. II.
hominibus commune est, αὖ Religionis diserimen non admittat. Sed de jure divino quaeritur, ex quo hane qusstionem trae- tant!non Theologi tantum, sed et Jurisconsultorum nonnulli, inter quos Oldradus et Decianus.
IX. 1 Videamus primum de jure divino veteri, acturi deinde de novo. Fedus, non nocendi causa, eum alienis à Religione contrahere ante Mosis legem licuit. Exemplum est in federe Jacobi cum Labane: ut jam de Abimeleco nihil dicam, quando non satis constat eum fuisse idololatram. Neque id lex per Mosem data mutavit. Exemplo sint Dout.xxi.7. /Egyptii,haud dubie tune idololatree. Hos tamen aversari Deut. vii. 1, €t seqq.
vetantur Hebrzi. Excipiendi sunt populi septem divina sen- tentia. damnati, cujus sententie] executores erant delegati Israélitze; nam his in idololatria perstantibus, et imperium detrectantibus, parcere vetantur, quibus itidem decreto divino Deut.xxv.17, Additi sunt. Amalecitae.
εἰ seqq.
Lev. xix. 18, et Deut. xxii. 1 2 Federa quoque commerciorum, et quz his similia ad utilitatem communem, aut alterius partis pertinent, inire cum profanis licet per legem: nihil enim reperitur quod obstet. Et exempla habemus federum, qus David et Solomo cum Hiromo Tyriorum rege fecerunt: aec notandum in sacra his- toria diei fedus hoe ἃ Solomone factum juxta sapientiam quam Deus ei dederat.
3 Lex quidem Mosis specialiter imperat benefacere popu- laribus, ἀγαπᾷν τὸν vAX5oiwv' prseterea peculiaris victus et morum ratio Judszis prsescripta familiarem cum hominibus ceteris consuetudinem vix patiebatur. At hine non sequitur aut benefacere extraneis non licuisse, aut etiam laudabile id non esse, quod male inde collegit posteriorum magistrorum 1 Non Theologi tantum] Puta Antoninus, Cajetanus, Toletus, Molina, Valdesius, Malderus.
common to all men that it recognizes no distinction of Religion. But the question is put on the ground of the Divine Law, and so treated, not only by Theologians but by Jurists, and among them, by Oldradus and Decianus.
IX. 1 Firstof Divine Law. We have examples of covenants for mutual forbearance, with strangers to true Religion, before the law of Moses, as Jacob with Laban, not to speak of Abimelech. 'TThe law of Moses did not change this: for example, the Hebrews are forbidden to treat the Egyptians as enemies. The seven Peoples of Car. XV.] DE FEDERIBUS AC SPONSIONIDBUS. 159 prava interpretatio: unde illud Juvenalis de Judzis, (S'af.
Non monstrare vias eadem nisi sacra colenti.
quo loco exemplum monstrandze vis minime molesta neque sumtuosa beneficia indicat quae ignotis etiam tribuenda Cicero dicit et Seneca. Eodem pertinet Taciti illud de iisdem: Apud. ipsos fides obstinata, misericordia in promptu, ad- versus omnes alios hostile odiwm. | Sic in novi federis his- toria legimus szepe, non solitos Judzos convivere συγχρῆσθαι, συνεσθίειν, κολλᾷσθαι, προσέρχεσθαι alienigenis. 0 Apol- lonius Molo «Τυάεοῖθ objiciebat, ὅτε μὴ παρεδέχοντο τοὺς ἄλλαις πρωκατειλημμένους δόξαις περὶ Θεοῦ, μηδὲ κοινω- νεῖν ἔθελον τοῖς καθ᾽ ἑτέραν συνήθειαν βίου ζῆν προαι- ρουμένοις" non admitti ab eis qui de 1260 sentirent alia, nec quicquam ipsis commune esse cwm his qui institutis differrent: Àmici Antiochi apud Diodorum Judzos accusant: μόνους ἁπάντων ἐθνῶν ἀκοινωνήτους εἶναι τῆς πρὸς ἄλλο ἔθνος ἐπιμιξίας, καὶ πολεμίους ὑπολαμβάνειν πάντας" solos ex» omnibus populis insociabiles esse extraneis, ita, ut cete- ros pro hostibus ducant. Sequitur de iisdem: μηδενὶ ἄλλῳ ἔθνει τραπέζης κοινωνεῖν τὸ παράπαν, μηδὲ εὐνοεῖν, cum nulla gente alia mensam habere communem, meque bene eos aliis velle, Mox eis tribuitur μισανθρωπία, odium hu- mani generis. Et apud Philostratum, Tyanensis de Jud:is: oi βίον ἄμικτον εὑρόντες, οἷς μήτε κοινὴ πρὸς ἀνθρώπους τράπεζα᾽ vite genus adeo secretum αὖ humano commercio repererunt, ut ne mensam quidem cum aliis communem ha- beant. Sicut et passim Judaeis apud Josephum objicitur, τὸ ἄμικτον, TO ἀσύμφυλον, ἡ διαίτης ἀμιξία, insociabilis υἱvendi ratio.
4 At hune non esse legis sensum Christus nos docuit Canaan are an exception, on account of their obstinate idolatry.
2 'Treaties of commerce, and the like, may be made with such persons: so David and Solomon with Hirom king of Tyre.
3 The Law of Moses separates the Jews from the rest of man- kind. But that the Jews were not to do good to other nations, was à perverse interpretation of later masters. See Juvenal, Cicero, Seneca, Apollonius Molo, Diodorus, Philostratus, Josephus.
4 'This was not Christ's interpretation. Also, see David's inter- course with strangers: and Solomon's.
De Offic. i. 16. De Benef. iv.
Hist. v. δ.
Joan. iv. 9. Xi. 3; et alib.
Apud Joseph. Lib. ii. contr. Apion. e. 36.
Eclog. ex Lib. xxxiv. apud Phot.
Vit. Apot. Tyan. v. 33.
Joan. iv. 7.
1 Sam. xxvii, etc.
Ant. viii, 2.
Jud. xi. 16.
92 Sam. x.
Gen. xiv.
140 DE FEDERIBUS AC SPONSIONIDBUS. [Lrs. II.
exemplo suo, cum a Samaritide femina aquam accipere non recusavit, legis ubique observantissimus. Sed et olim David apud populos irreligiosos perfugium sibi quzesiverat, nusquam eo nomine reprehensus. Apud Josephum Solomoni templum dedicanti, et oranti ut. Deus ibi etiam alienigenarum preces exaudiret, hz»e tribuitur oratio: ἡμεῖς ovk ἀπάνθρωποι τὴν φύσιν ἐσμὲν, οὐδὲ ἀλλοτρίως πρὸς τοὺς οὐχ ὁμοφύλους ἔχο- pev* non sumus inlhwmano ingenio neque male affecti erga ectraneos.
5 Excipiendi ab hae regula non illi tantum populi quos supra diximus, sed insuper Ammonitze et Moabitze, de quibus seriptum est Deut. xxiii. 6. 7Von queres prosperitatem eorum (ita rectius hoe loco verteris DD»w quam pacem eorum) nec bonum eorum ullis diebus tuis unquam. | Quibus verbis federa benefica cum illis populis vetantur, non etiam jus belli conce- ditur: aut certe, quz: Hebraeorum quorundam sententia est, vetatur pax ab illis peti, non etiam oblata accipi. Certe jus belli in Ammonitas Hebrzis negatur Deut. ii. 19: neque Jeph- thes arma in eos movit, nisl post tentatas zequse pacis vias, neque David nisi atrocibus injurüs lacessitus. De societate bellica, quzestio superest.
6 Ante legem, hane quoque non illicitam fuisse cum pro- fanis gentibus, exemplo apparet " Abrahami, impios Sodomitas bello adjuvantis. Nec lege Mosis quicquam generaliter hac in re mutatum legitur. Atque ita videmus sensisse? Asmonzeos, legis et peritos et reverentes admodum, ut ex religiosa sabbam Abrahami] Idem cum Escole et Anero feedus fecit. (Gen. xiv. 13.) Sie et David eum Achi et Naaso, Solomon cum ZEgyptiis, Asa cum BDenadado. [Vide r. Sam. xxvii. 1r. Sam. x. 2. r. Reg. iii. 1. et xv. 19.]
n 4smoncos legis et peritos et reve- rentes admodum] Laus eorum est in Thargumo Chaldaico, in libris Macca- baicis, in epistola ad Hebreos. Horum exemplum secuti Imperatores et reges Christiani federa aut cum non Christi- anis, aut cum non sane Christianis fe- cere, Constantinus cum Gothis et Van- dalis, Justinianus cum Longobardis: cum Saracenis, Alanis, Gepidis, Francis, Suevis, Vandalis, Theodosius, Honorius, Leo, Heraclius, Basilius, Isaacius Ange- lus, Paleologus: cum Mauris reges His- panie Alfonsus Hispalensis, Ramirus, 5 Besides the exception of the Peoples of Canaan, the Ammonites and Moabites also are excepted. are forbidden, but war is not authorized.
Beneficial leagues with them See the passages.
6 See also the example of Abraham and his league with the king of Sodom. Romans.
And the Maccabees made leagues with Greeks and CíAr. XV.] DE FEDERIBUS AC SPONSIONIBUS. 141 thi observatione, permissa sola sui tutela, non alio armorum usu, apparet. Et hi tamen cum Lacedzmoniis et lomanis fedus pepigere, approbantibus sacerdotibus et populo; imo acc vii. pro eorum salute sacra publice fecerunt. Quse vero contra adferuntur, causas habent peculiares.
7 Nam si quos reges aut populos, extra eos qui in lege expressi erant, exosos sibi et infortunio damnatos per Pro- phetas Deus significasset, eorum tutelam suscipere aut cum 115 arma sociare haud dubie nefas erat. Hue illud pertinet Pro- 2 orat xix. phete “δὰ Josaphatum de rege Israélis: 76. ne improbo opitulari, et eos diligere Pqui Dewn oderunt? | At ob hoc ipsum evarsit in te Dei ira. Nam infelicem belli exitum Micheas propheta jam ante przedixerat. Et alterius prophete ad Amasiam: /Ve ito tecum exercitus lsraélitarum: mam non adest Deus lsraelitis, ullà inquam.Ephraimitarum. Hoc vero non venire ex natura federis, sed ex persons» pecu- lari quadam qualitate, vel hine evincitur, quod graviter in- crepitus est Josaphatus, etiam diris additis, eo nomine quod commercii causa societatem iniisset cum Ochozia rege Israéli- tarum, similem ei, quam David et Solomo inierant cum Hi- ramo, quos eo nomine partim non reprehensos, partim lau- datos diximus. Nam quod additur Ochoziam impie egisse, debet ad totam ejus vitam referri, ob quam Deus ipsi omni- busque ejus conatibus infensus fuerit: quomodo hze historia explieatur in libro, cui nomen Constitutiones Clementis VI. capite xviii.
Ibid. xxv. 7.
Ibid. xxv. 7.
Ibid. xx. 37.
Alfonsus Castus, Sanctius Castelle, πον ἀσεβὴ kai πονηρόν. accusabat eum Ferdinandus cognomine Sanctus: Pe- trus Legionis rex: Alfonsus Castelle rex prudentissimus: cum Tartaris Ro- dolphus Habspurgensis. Adi Johannem de Carthagina libro rrr. de Jure Belli Romani Pontificis c. 1. Julius IL. Pon- tifex Turcis usus.
* Ad Josaphatum] Josephus: ἠτιά-- το τὴν πρὸς Ἄχαβον συμμαχίας ἀἄνθρωsocietatis inite cum Achabo homine im- pio ac scelerato. (Antiq. Jud. 1x. 1. 81, Edit. Huds.)
P Qui Deum oderunt] Gratianus Va- lenti patruo contra Scythas opem pe- tenti scripsit, ὡς οὐ δεῖ τῷ ἐχθρῷ ποῦ Θεοῦ συμμαχεῖν" fas non esse socialia arma, jungere cum eo qui Dei sit hostis. Zonaras (Lib. xirt. cap. 17.)
7 If any kings or peoples were condemned to destruction by God, doubtless it was then unlawful to protect them or to join with them. So 2 Chron. xix. 2, Jehu the prophet says to Jehoshaphat, Shouldest thow help the ungodly, &c.? So 2 Chron. xxv. 7 to Amaziah. But this was on account of personal considerations, not the nature of the treaty, as appears by the circumstances: [which see.]
2 Paral. xvi. D "(B ΩΝ E Isai. viii. 6.
Ibid. xvi. 12. Ambr. ad Rom. cap. 3. Auct. Imper. Op. ad Matt. e. xvi.
2 Sam. xxiv.
Esai. xxxi. 1.
1 Reg. iii. 1.
Deut. xxviii, Prov. i. 15; xiii. 20; xxii.
Viet.deIndis.
T elect. 1. n. Franc. Arius de Bell. n.
Cajet. 2,2.
142 DE FEDERIBUS AC SPONSIONIBUS. [Laz. 11 8 Notandum et hoe, pejorem fuisse causam eorum qui ἃ Jacobo orti Deum bene cognitum deseruerant, quam populo- rum extraneorum. Nam in defectores illos ceteri populares armabantur *lege quz» exstat Deut. xiii. 13.
9 Est et ubi culpantur federa, ob animi vitium unde procedebant; ita a Propheta reprehensus Asa, quod ad socie- tatem Syri se contulisset Deo diffisus: quod ostenderat eum res Deo saeratas ad Syrum mitteret. Sed nempe Rex idem eulpatus quod in medicis spem posuisset, non in Deo. Non ergo ex hae historia magis sequitur, per se aut generaliter malum esse societatem contrahere cum talibus quales erant Syri quam medicos consulere, Multa enim non illicita vitiat animus, αὖ censum in Davide, thesaurorum ostensionem in Ezechia. Sie alibi fiducia in ZEgyptio posita reprehenditur, cum tamen Solomoni cum ZJEÉgyptio affinitatem contrahere licuerit.
10 Quibus et hoc addendum est, Hebrzos sub statu legis veteris disertas habuisse promissiones victorice si legem obser- varent, quo minus recurrendum habebant ad humana auxilia. Exstant quidem et apud Solomonem sententiz: non paucz, de vitandis consortiis impiorum. Sed hzc prudentiee monita sunt, non legis przecepta: et illa ipsa monita, ut moralia pleraque, plurimas habent exceptiones.
X. 1 Lex autem Evangelii nihil hae in parte mutavit: imo magis etiam favet federibus, quibus hi, qui a Religione alieni sunt, in causa justa sublevantur, quia beneficentiam in quosvis homines, data occasione, non liberam modo reliquit et laudabilem, sed et sub przecepto posuit. Nam Dei exemplo, qui solem oriri facit bonis et malis, et pluvia utrosque humec- tat, jubemur nullum hominum genus a beneficiis nostris exclu- 4 Lege qua exstat Deut, xiii. 13.] Adde exemplum Josue c. xxii.
8 Observe that the case was worse with the Ten Tribes, who, though descended from Jacob, had deserted God, than with others.
9 Sometimes also treaties are condemned on account of the bad motive from which they proceeded. "Thus, 2 Chron. xvi. 2, Asa's league with the Syrians. So other kings sinned. And trust in Egypt is condemned; but Solomon made a league with Egypt.
10 Moreover the Hebrews had a promise of success if they obeyed the law, and so did not need human aid. Solomon's pre- cepts in the Proverbs about shunning the fellowship of the wicked πα αν Car. XV.] DE FEDERIBUS AC SPONSIONIBUS. 148 dere. Bene Tertullianus: Quamdiu intra Israelem erat sa- cramentum, merito in solos fratres misericordiam manda- bat. At ubi Christo dedit gentes hereditatem et possessionem terminos terre, et cepit expungi quod. dictum est per. Osee: JNon populus meus populus meus, et non misericordiam consecuta, misericordiam consecuta, Natio scilicet; exinde Christus in omnes legem fraterne benignitatis extendit, ne- minem evcludens in miseratione, sicut in vocatione.
2 Qu: accipi oportet salva gradus differentia, ut in om- nes simus benefici, przcipue tamen in religionis consortes. In Clementis constitutionibus legimus: πᾶσιν οὖν δίκαιον διδόναι ἐξ οἰκείων πόνων" προτιμητέον δὲ τοὺς ἁγίους" Omnibus largiendum de nostra opera: sed ita εἰ sanctorum potior habeatur ratio. Perfecta liberalitas, inquit Ambrosius, fide, causa, loco, tempore commendatur, ut primum opereris circa domesticos fidei. Simile est illud Aristotelis: ov “γὰρ ὁμοίως προσήκει συνήθων καὶ ὀθνείων φροντίζειν" Neque enim par est αηιιαίοηι curam subiri pro externis et pro amicis.
9 Convicetus etiam familiaris cum hominibus, qui alieni sunt a Religione, non prohibetur: aec ne cum illis quidem, quorum pejor causa est, et qui a discipline. Christianze regula deficiunt, omne interdicitur commercium, sed familiare extra necessitatem, non etiam quod emendandis ipsis spem przbet. Illud vero quod apud Paulum est, /Ve jugum ducite cum alienis a fide: quod enim consortium est justitice cum ini- quitate, aut quc commixtio est luci cum tenebris, aut quc concordia est Christo cum Satana, aut que pars credenti cum non credente? ad eos pertinet qui in idoliis convivabantur, atque ita aut idololatriam committebant, aut certe commit- tentium speciem praebebant. Ostendunt sequentia: Que con- sensio templo Dei cum idolis? similia illis quze in priore ad belong to private prudence, not to publie policy, and admit of many exceptions.
X. 1 The Gospel changed nothing in this matter: it rather favours conventions with all men that we may do them good: as God makes his sun to rise on the just and on the unjust. So Tertullian.
2 Which must be taken with a difference, that we are to do good to all, but specially to those who are our partakers in religion. See the Clementine Constitutions, Ambrose, Aristotle.
3 Familiar intercourse is not forbidden with strangers to Religion, nor even those who have gone back from religion; but only unneces- Adv. Marc.
Gal. vi. 10. Lib. vii. 11.
Offic.i. 30.
Nic. iv. 52, 2 Thess. iii.
s €t seqq.
LGor;x.9Lb Sylv. Verb. Bell. i. n. 9. concl. 3. Pan. in c. Quod sup. de voto.
Apud Athen.
144 DE FEDERIBUS AC SPONSIONIBUS. [118. II.
Corinthios eosdem: ZVon potestis fieri participes mense Do- mini et mensc demoniorum.
4 Neque ab eo quod subeunda sponte non sunt profano- rum imperia, nec conjugia cum eis contrahenda, recte procedet argumentum. Nam in utroque hoe casu apparet majus peri- culum, aut certe plus difficultatis injici verze Religionis usui. Adde quod magis perpetua sunt ista vincula: et in matrimonio liberior electio, cum federa ex temporum et locorum occasione sumenda sint. Sicut autem benefacere profanis malum non est, ia nec opem eorum implorare, sicut Csesaris et Tribuni auxilium Paulus invocavit.
XI. 1 Nulla ergo hie intrinseca aut universalis est pra- vitas, sed "ex eircumstantis sstimanda. ^ Cavendum enim ne nimia commixtio contagium adferat infirmis; quam ad rem utile erit sedes distingui, sicut Israélitze seorsim ab /Egyptiis habitarunt. Neque enim ratione caret illud Anaxandride: Οὐκ àv δυναίμην συμμαχεῖν ὑμῖν ἐγώ.
Οὔθ᾽ οἱ τρόποι γὰρ ὁμονοοῦσ᾽, οὔθ᾽ οἱ νόμοι Ἡμῶν: am ἀλλήλων δὲ διέχουσιν πολύ. Ego esse vester non queam commilito, Quando nec leges, nec mores consentiunt, Sed multis inter se intervallis discrepant.