XII 1 It would hardly be necessary to notice that the title given by some to the Roman Emperor is absurd, as if he had the right of ruling over the most remote and hitherto unknown peoples; ex- cept Bartolus, who was long held the prince of jurists, had ventured I. Polit. c. 3.
1 Cor. vii. 21.
Viet. de Ind.
Ayala de Jur. Covar. c. pec- catum. p. 2. seqq.
388 DE CAUSIS INJUSTIS. [118. II.
nisi juris consultorum diu princeps habitus Bartolus hzereti- 42,9 D. eum ausus esset pronuntiare qui id negat; nimirum quia et JU Imperator interdum se lmundi dominum vocet, et in Sacris literis imperium illud, quod " Romaniam posteriores scriptores vocant, appelletur "77s οἰκουμένης nomine: qualia sunt et illa: Petron. c. 119. Orbem jam totum victor Romanus habebat, multaque similia per complexionem, aut excessum, aut excel- lentiam dicta: quippe cum et in iisdem sacris literis sola?Judzea sepe venit nomine τῆς οἰκουμένης: quo sensu accipiendum dietum vetus Judsorum, medio telluris sitam urbem MHieroso- lyma, Pid est in medio Judzz, sicut in medio Grecis Delphi similiter dieti orbis umbilieus. Neque est quod quemquam moveant Dantis argumenta, quibus probare nititur Imperatori jus tale competere, quia id humano generi expediat. Nam commoda quz? adfert, suis compensantur incommodis. Ut IC 1.
De Monarch. l.
Arist. vii. Pol. 4.
Mundi Dominum vocct] Ut in con- cilio Chalcedonensi actione X1. et XII.
m ftomaniam posteriores scriptores vocant| Ut et Athanasius ad Solitarios (Tom.:. pag..832.) Id vix sexta pars erat mundi tunc cogniti.
n Τῆς οἰκουμένης nomine] Philo de Legatione: τῶν πλείστων kal ἀναγκαι- οτάτων μερῶν τῆς οἰκουμένης, ἃ Ór kal κυρίως ἄν cis οἰκουμένην εἴποι, δυσὶ ποταμοῖς ὀριζομένην Ἐὐφράώτῃ τε καὶ Ῥήνῳ" de pluribus utilissimisque orbis parlibus loquor, quas et eminenter. ali- quis orbem appellet, definitum amnibus duobus Euphrate et Rheno. (Pag. 993 o Jud«ea sepe veniat nomine τῆς οἰκουμένης Hieronymus: momen ter- rc, eliam cum additur particula omnis, resiringi debet ad eam regionem, de qua sermo est. [Vide Palestinam. Erudi- tissimi RELANDI, nuper cum summo Reip. literarizt damno his terris erepti, Lib. 1. cap. 5. ubi et testimonia Veteto pronounce every one a heretic who denies it; namely, because he sometimes calls himself the Lord of the World; and also, because in scripture, the empire is called the empire of the whole inhabited earth, an ecumenical empire, according to the Greek word; Ztomania in some later writers. And so Petronius speaks of the victor Roman having orbem totwmn, the whole globe. | And many the like things are said, when we use comprehensive, or excessive, or emphatie expressions: as when in the same scripture, Judza is called tAe inhabited earth: in which sense we are to understand the saying of the old Jews, that Jerusalem is in the middle of the earth, that is, in the midst of Judzea; as Delphi was called the navel of the world. Nor should any one be moved by the argument of Dante, in which he tries to prove that such a right be-. longs to the emperor, because it is for the advantage of the human race. For the advantages which he adduces are outbalanced by disad- vantages. For as ἃ ship may be so large that it cannot be steered, so Car. XXII.] DE CAUSIS INJUSTIS. 989 enim navis aliqua ad eam magnitudinem pervenire potest qua regi nequeat, sic e£ hominum numerus et locorum dis- tantia tanta esse, αὖ unum regimen non ferat.
2 Deinde vero concesso hoc expedire, jus imperii non sequitur, ut quod nisi ex consensu aut poena nasci nequit, Ne in omnia quidem, qu: olim fuere populi Romani, Imperator Romanus jus nune habet: multa enim ut bello, quaesita ita bello amissa sunt; alia pactionibus, alia derelictione?in alia- rum gentium aut regum jus transierunt. Qusdam etiam civitates olim plane subdit», postea tantum ex parte subditze, aut tantum inzqualiter federatze esse cceperunt. Nam omnes hi modi aut amittendi, aut mutandi juris, non minus adversus Rom. Imperatorem, quam adversus alios valent.
XIV. 1 Sed et Ecclesie jus fuerunt qui adsererent etiam in populos ignote hactenus partis terrarum, cum tamen ipse Paulus apostolus aperte dixerit eos qui extra rum referuntur de Z7Zierosolyma in medio Terr» sita. J. B.]
P Jd est in medio Judcec] Discas hoe ex Josephi Lib. 111. Belli Judaici (cap. 3. S 5. divis. Hudson.)
4 In aliarum gentium aut requm jus iransierunt] Exemplum sume in His- pania, de qua vide Gomezium in ὃ fue- rat: ncm. 5. de Actionibus. Panormita- num in c. venerabilem col. 9. de Elec- tione, Jasonem in 1. cunctos populos, 1.
col. 2. Cod. de summa, Trinitate. Meno- chium cons. 11, num. 102. Cardinalem Tuschum practicarum conclusionum 945. 8 rex Hispanie. Molineum in cons. Paris, in pr. num. 20. Chassa- ncum de gloria Mundi parte v. consid. 28. Azorium Znstitutionum Moralium $ Confer heic opus Auctoris nostri -De Imperio Summarum Potestatum circa Sacra, cap. iv. J. B.
the number of subjects and the distance of places may be so great that they cannot subsist under one government.
2 But even if we grant that such a government is expedient, there does not follow any right of empire, for that can arise only from con- sent or from punishment. ^ The Roman emperor has not now any right over even all those places which were formerly under the Roman people; for many of these, as they were won by war, so have they been lost by war; some have passed by compacts, and some by dere- lietion, under the authority of other nations or kings. Again, some cities, formerly entirely subject, have since become subject in part only, or have become merely federate parts of the empire. For all these ways either of losing, or of changing the rights of rulers, are valid against the Roman Emperor, as against any other party.
XIV. 1 There have also been persons who have asserted the right of the Church, even over the peoples who occupy the hitherto unknown parts of the earth, ἀπά yet St Paul plainly says, that he does not Silv. Verb. e Ὁ τ rr loco citat. n. 9.
Vict. de Ind. Rel. 21, et seq. A yala, i. 2.
Joh. x viii. 96. Vid. Petr. Dam. /. ii. epist 9. et Bern. epist.
3890 DE CAUSIS INJUSTIS. [118. II.
Christianismum sunt, judieandi sibi jus non esse: τί “γάρ μοι τοὺς ἔξω κρίνειν; 1 Cor. v. 12, Et quod jus Apostolis judicandi competit, quanquam etiam ad res terrenas suo modo pertinebat, erat tamen ccelestis, ut ita dicam, non ter- restris ingenii, exercendum scilicet non per arma et flagra, sed per verbum Dei generaliter propositum et ad circum- stantias peculiares aptatum, per sigillorum divin: gratiz exhibitionem aut negationem, prout cuique conduceret: pos- tremo loeo etiam per vindictam non naturalem sed natura ipsa superiorem, ae proinde a Deo procedentem: qualis in Anania, Elyma, Hymenzo, et aliis apparuit.
2 Christus ipse, a quo omnis potestas Ecclesiastica fluxit, et cujus vita exemplar est Ecclesie, qua talis est, propositum, negavit regnum suum esse de hoc mundo, hoc est, ejus naturz cujus sunt cetera regna: addens, alioqui futurum fuisse ut more aliorum regum opera militum uteretur. Nune vero etiamsi legiones voluisset poscere, poposcisset, non ho- minum, sed Angelorum. Matth. xxvi. 53. Et quicquid fecit pro jure suz potestatis, id fecit non humana sed divina virr Signum medendi] Bene hoc expli- cat Abulensis ad Matth. ix.
s Non impedio dominationem vestram in hoc mundo] Hilarius Arelatensis: non enim ad hoc venerat Christus ut alienam invaderet gloriam, sed ut suam donaret: non ut regnum terrestre pra- riperet, sed ut celeste conferret.
t Dixit Chrysostomus] Verba ejus sunt de sacerdotio libro 11. (Tom. vr.
pag. 90. Edit. Savil.) μάλιστα μὲν οὖν TOUS χριστιανοῖς οὐκ ἀφεῖται πρὸς βίαν ἐπανορθοῦν τὰ τῶν ἁμαρτανόντων πταίσματα" ἀλλ᾽ οἱ μὲν ἔξωθεν δι- κασταὶ τοὺς κακούργους, ὅταν ὑπὸ τοῖς νόμοις λάβωσι, πολλὴν ἐπιδείκνυνται σὴν ἐξουσίαν, καὶ ἄκοντας τοῖς τρόποις κωλύουσι χρῆσθαι rois αὐτῶν. ἐνταῦθα δὲ οὐ βιαζόμενον, ἀλλὰ πείθοντα δεῖ ποιεῖν ἀμείνω τὸν τοιοῦτον" οὔτε γὰρ judge those who are outside the boundary of Christianity. What have I to do to judge them that are without? 1 Cor. v. 12. And the right of judging which pertained to the Apostles, though in its own way it pertained to the things of earth, yet was, as I may say, of a heavenly not of an earthly character; it was to be exercised, not by arms or by scourges, but by the word of God generally set forth, and adapted to peeuliar cireumstances; by the exhibition or denial of the seals of divine grace [communion and excommunication, G.] according to each one's case: and in short, by a mode of punishment not natural, but super-natural, and proceeding from God; as appeared in the cases of Ananias, Elymas, Hymen:eus, and others.
2 Christ himself, from whom all Ecclesiastical power flowed, and whose life is proposed as the pattern of the Church, so far as it is the Church of Christ, said that his kingdom was not of this world; that is, of Car. XXII] DE CAUSIS INJUSTIS. 991 tute, etiam tum eum nundinatores e templo ejecit. Flagrum . enim tum quoque divin: ir: erat signum, non instrumentum; ut alias sputum et oleum "signum medendi, non remedium. Augustinus ad indicatum Johannis locum: Audite ergo Judei et gentes: audi circumcisio: audi preputium: audite om- nia regna terrena: *non impedio dominationem vestram in hoc mundo: regnum mewnm non est de hoc mundo. | Nolite metuere metu vanissimo, quo.Herodes 4lle major, cum Christus natus muntiaretur, evpavit, et tot infantes, ut ad eum mors perveniret, occidit, timendo magis quam ira- scendo crudelior. | Regnum, inquit, meum non est de hoc mundo. Quid vultis amplius? venite ad regnum quod non est de hoc mundo: venite credendo, et nolite scwire me- tuendo, 3 Episcopo inter cetera interdicit Paulus ne percussor sit, 1 Tim. iii. 2, ἀνάγκῃ κρατεῖν, imperare imposita neces- sitate, ea scilicet quz ex humana vi proficiscitur, regum esse, non episcoporum, 'dixit Chrysostomus. Et alibi: non est s md nobis data potestas ut auctoritate sententic (talis seilicet ^on. ii. E. τς ) hom. i. mazime Christianis non licet vi casti- Ticse- hom.
gare sontium delicta. S«culi quidem ju-! 169. de sacer.
dices, ubi maleficos sub legum potestatem, Lib. ii.
Tract. exv. num. 2.
ἡμῖν ἐξουσία τοιαύτη παρὰ τῶν νόμων δέδοται πρὸς τὸ κωλύειν τοὺς ἁμαρτά- νοντας. οὔτε, εἰ καὶ ἐδέδοτο, εἴχομεν ὅπου καὶ χρησώμεθα c7 δυνάμει, οὐ ποὺς ανάγκῃ τῆς κακίας, ἀλλὰ τοὺς προαιρέσει ταύτης ἀπεχομένους στε- φανοῦντος τοῦ Θεοῦ διὰ τοῦτο πολλῆς nacti sunt, multum potestatis jus exercent, et invitos quamvis prohibent ex suopte ingenio vivere. At apud nos non cogendo sed suadendo id agendum est, ut qui ejusmodi sit, melior evadat. Neque enim nobis a legibus ad coercendos peccatores potestatis jus datum est, et si datum χρεία τῆς μηχανῆς tva πεισθῶσιν ἑκόν- πες ἑαυτοὺς ὑπέχειν ταῖς παρὰ τῶν ἱερέων θεραπείαις οἱ κάμνοντες" omnium the same nature as other Κἰπράομηβ; adding, that if it had been, it would, like other kingdoms, have been defended by its fighting men. But no: if he had asked for legions, they would have been legions of angels. And what he did on the part of his authority, he did, not by human, but by divine agency, even when he drove the money-changers out of the temple. For the scourge which he then used was a sign, not an instrument, of divine wrath; as in other cases, the oil and the spittle was not the remedy, but the sign of cure. And to this pur- pose Augustine speaks on that passage of St John.
3 A bishop is required by St Paul, among other things, not to be a striker. So Chrysostom says, that to rule by force, that is human force, belongs to kings, not to bishops. And elsewhere, such power is not given to us that we can constrain men from offending by the authority of our judgments, (such, that is,) as include a right of exccu- L2 99 DE CAUSIS INJUSTIS. [Lrs. II.
quis jus exsequendi per manum regiam, aut militarem, "aut juris qualiseunque humani ademtionem in se contineat) coA- beamus homines a delictis: et episcopum officio suo fungi ait ov βιαζόμενον, ἀλλὰ πείθοντα, non cogendo, sed suadendo. Et ex his quidem satis apparet, episcopos, qua tales sunt, jus regnandi in homines humano more nullum habere, *Hiero- nymus regem et episcopum comparans: Z//e nolentibus preest, hie volentibus.
hie volentibus.
macvime esset, locus non esset juris ejus ecercendi, cum.Deus coronet mom eos qui necessitate sed qui voluntate libera a malo abstinent: quare multo labore opus ut persuadeantur morbidi sponte sua se prebere sacerdotali curationi. Et mox: (pag. 10) οὐ γὰρ ἑλκύσαι πρὸς βίαν ἐστὶν, οὐδὲ ἀναγκάσαι φόβῳ" neque enim qui a fide aberrat οἱ pertrahi, imo nec metu compelli potest. Idem ad Ephes. iv. cis διδασκαλίαν λόγου προεχειρίσθη- μεν, οὐκ εἰς ἀρχὴν, οὐδὲ εἰς αὐθεντίαν, συμβούλων τάξιν ἐπέχομεν παραινούν- των. ὁ συμβουλεύων λέγει τὰ περὶ ἑαυτοῦ, οὐκ ἀναγκάζων τὴν ἀκροατὴν, ἀλλ᾽ αὐτὸν ἀφίησι τῆς τῶν λεγομένων αἱρέσεως κύριον" ad docendos vero ho- mines constituti sumus, non ad imperium, non ad exercitium potestatis. Consilia- riorum locum obtinemus suadentium; qui consilium dat, de suo dicit, audito- rem non cogit, sed. liberam ei relinquit electionem circa ea, que dicuntur. ('Tom. III. p. 823.) Ambrosius libro rr. de Cain et Abel e. 4. Sacerdos quidem officium suum exhibet, at nullius potestatis jura erxercet. Citatur c. verbum, de Pani- tentia Distinct. 1. (Cap. 51.)
" Aut juris qualiscunque humani ademtionem] Ad reges enim non ad ecclesiam pertinet judicare de feudis. c. novit 18. de judiciis: de possessionibus: c. causam quz inter 7. qui filiz sint legitimi. Reges enim superiorem in temporalibus minime recognoscunt: e. per venerabilem, 13. eod. tit. Chris- ius voluit ut Christiani Imperatores pro vita «terna, Pontificibus indigerent, et Pontifices pro cursu temporalium re- rum imperialibus legibus uterentur, qua- tenus spiritalis actio a carnalibus dis- taret incursibus, et Deo militans minime secularibus negoiiis se implicaret: c. quoniam, 8. distinct. x. et c. cum ad verum, 6. distinctione xcvi. unde aliena non sunt quz libro primo sunt posita, c. 11. 8 ultimo, num. 8. ex secundo et octuagesimo canone eorum qui aposto- lici dicuntur, et quz» in eam rem ibi plura in textu notisque afferuntur.
* Hieronymus] ldem in epitaphio Nepotiani: minus licet episcopo quam regi. llle enim nolentibus praeest: hic volentibus. Ille terrori subjicit, hic ser- vituti donatur. ('Tom. τ. pag. 25, Edit. Dasil.) Cassiodorus Lib. xr. in epistola ad episcopos. ( Ep. 3.) episcopus doceat, ne judex possit invenire quod puniat. Fredericus primus Imperator apud Gun- therum Zigurino de Pontifice, (Lib.
Ecclesiam regat ille suam, divinaque jura Temperet: imperium nobis fascesque relinquat. Suenonem Danis regem excommunication of the judgment by the hands of kings, or soldiers, or by the deprival of any buman right: and he says also, that a bishop dis- charges his office, not by coercing, but by persuading. From this it appears sufficiently, that bishops, as such, have no right of ruling men in a human manner. So Jerome, comparing a king and a bishop, says, that the king rules unwilling subjects, the bishop, willing cnes.
4 Whether Christian kings may make war on kings who reject Car. XXII.] DE CAUSIS INJUSTIS. 393 4 An vero reges ipsi iis qui Christianam religionem reji- ciunt, arma quasi poene nomine inferre possint, supra capite de poenis a nobis disquisitum est quantum instituto sufficit.
XV. Hoe quoque monebo non frustra, sed quia veteri- bus recentia conferens magnum malum, ni caveatur, przevideo, justam belli eausam non dare "spem conceptam ex aliqua divinorum vatieiniorum explieatione. Nam przterquam quod ^que nondum impleta sunt oracula interpretari certo vix tum eum Roschildensis episcopus Wil- helmus ab ingressu ecclesie oppositu baculi pastoralis arceret, et regii capulis admoverent manum, fecit quod episcopi erat, et cervicem porrexit. [ Vide Saxo- nem Grammatic. Lib. x1. pag. 189, 190.] Adde quz supra habuimus libro 1. c. 5.
Y Spem conceptam ex aliqua. divino- rum vaticiniorum explicatione] Vide de Theodoro quodam, Gratiani tempore, Zosimum (Lib. rv. c. 13) οὖ Ammianum Marcellinum (Lib. xxix. c. 1) de Jo- anne Cappadoce Procopium JPersico- rum τι. (cap. ult.) et Leunclavium Ais- torie Turcice Lib. xvi.
z Que nondum impleta sunt oracula, interpretari certo viz contingit sine pro- phetico spiritu] Clausi enim obsigna- tique suat libri prophetici ad przfini- tum usque tempus, ita ut inteliigi ne- queant, Danielis xii. 4, 8,9. Hierony- mus ad Danielem (Tom. v. p. 606 n.) si propheta audivit et mon intellexit, quid facient hi qui signatum librum et usque ad tempus consummationis multis obscuritatibus involutum | presumtione mentis edisserunt? Procopius Gotthico- rum 1. (cap. 24) τῶν γαρ Σιβύλλης λογίων τὴν διάνοιαν πρὸ τοῦ ἔργου ἐξευρεῖν ἀνθρώπῳ οἶμαι ἀδύνατα εἶναι" Sibyllinorum oraculorum sensum ante rei eventum invenire existimo supra hominem esse. Mox: ταῦτα τε ἀδύνατά ἐστιν ἀνθρώπῳ ὁτῳοῦν πρὸ TOU ἔργου τῶν Σιβύλλης λόγων ξυνεῖναι, ἢν μὴ καὶ ὁ χρόνος αὐτὸς ἐκβάντος ἤδη τοῦ πράγματος, καὶ τοῦ λόγου εἰς πεῖραν ἐλθόντος, ἀκριβὴς τοῦ ἔπους ἑρμηνευτὴς γένηται" fieri nequit, ut homo qualis- cunque ante exitum Sibyllina oracula intelligat, sed exspectandum, donec ipsa dies, re jam consummata, et verbis expe- riendo comprobatis, certa fiat carminum interpres. Gregoras libro v. ἀλλ᾽ ὥσπερ καὶ τἄλλα τῶν χρησμωδουμένων δὺυ- σείκαστά ἐστι καὶ δυσξύμβολα καὶ πλείστας δεχόμενα τὰς ἀνελίξεις ᾿καὶ ἀναπτύξεις μέχρις αὐτῆς ἐκβάσεως" οὕτως καὶ οὗτος ὁ χρησμὸς ἐπλάνα τοὺς πλείστους, καὶ αὐτὸν δι τὸν βασιλέα Ἀνδρόνικον μέχρις αὐτῆς τελευτῆς, εἷς εἰρήσεται. ἐξ ἀνθρώπων δὲ αὐτοῦ γε- νομένου, αὐτὸς ἑαυτὸν ὁ χρησμὸς διε- σάφησεν" sicut et predictiones alie difficillime conjectu interpretatuque sunt, quod et multa habeant involucra, et ex- plicationes recipiant multas: ita et hoc oraculum decepit omnes, ipsumque Im- peratorem, quamdiu ei vita mansit, Eo autem erepto rebus humanis, ipsum semet oraculum hominibus aperuit. (Pag. 67. -Edit, Genevens.) Cavete vobis nimis audaces theologi: cavete vobis a nimis audacibus theologis politici. Dignus Christianity, on that ground, as a punishment, we have sufficiently discussed above. ΟΝ.
I will also give a warning not superfluous, but because, comparing old speculations with new, I foresee a great evil if it be not averted. A just cause of war cannot be derived from any explanation of the divine prophecies. For besides that unfulfilled prophecies can hardly be interpreted with certainty without the spirit of prophecy, [ Flor. iii. 9; Strabon. Geogr. xiv.
Viet. de Jure Bell. n. 2.
994 DE CAUSIS INJUSTIS. [1.18. II.
contingit sine prophetico spiritu, etiam rerum certarum latere nos possunt tempora. ΑΘ postremo predictio, nisi expres- sum adsit Dei mandatum, jus nullum dat, cum Deus, qus predixit, sepe per improbos homines aut pravas actiones ad exitum ire permittat.
XVI. lllud quoque sciendum est, si quis quid debet, non ex justitia propria, sed ex virtute alia, puta liberahtate, gratia, misericordia, dilectione, id sieut in foro exigi non potest, ita nec armis deposci. Nam ad utrumque horum non sufficit, ut id, quod postulatur, sit ex morali ratione facien- dum, sed przeterea opus est in nobis jus quoddam sit ad illud, quale jus interdum leges divin: et humans dant etiam circa debita aliarum virtutum: quod cum fit, nova tune debendi ratio accedit, quze jam ad justitiam pertinet. Id eum deest, injustum ex hae causa bellum est, ut Romanorum in regem Cypri tanquam ingratum. Nam qui beneficium dedit, nullum habet jus ad reposcendam gratiam: alioqui contractus esset, non beneficium.
XVII. 1 Notandum et hoc sspe accidere, ut bello causa quidem justa subsit, sed. vitium actioni accedat ex animo agenqui inspiciatur locus apud '"Thuanum a Honoris studium] Quod vitium libro xxix. inannocIo Io nxxxrn. de — maxime nobis virtutis quadam imagine Jacobo Brocardo. blanditur. Sed recte monet Augustinus even if the events are certain, we may be wrong as to the time. And lastly, the prediction, except there be an absolute command of God, gives no right, since the events which are predicted by God are often brought to pass by wicked men or wicked actions.
XVI. "This also must be observed; that if any one has a claim upon him, which is not a claim of justice, but of some other vir- tue, as liberality, kindness, mercy, charity; as this claim cannot be prosecuted in a court of justice, so also it cannot be asserted by arms. For neither the one nor the other of these can be resorted to, in order that what is demanded may be done for a moral reason: it is requisite besides, that there be in us some right to that very thing: which right sometimes divine and human laws give with respect to the claims which rest upon other virtues [than justice]; and when this happens, then there is introduced a new reason of obligation, and the matter belongs to justice. When that is wanting, the war is unjust for that reason: as was, for instance, the war of the Romans against the king of Cyprus, because he was ungrateful ^ For he who has bestowed a benefit has no right to require a return: if he had, it would be a contract, not a benefit.
Car. XXII.] DE CAUSIS INJUSTIS. 395 tis: sive quod aliud quiddam, non illieitum per se, magis et prinéipalius animum movet quam jus ipsum, puta "honoris studium, aut utilitas aliqua, sive privata sive publica, quae ex bello ipso seorsim a causa sua justifica considerato exspectatur: sive quod adest affectus plane illieitus, ut gaudium aequiescentis in malo alieno sine boni respectu. Sic Aristides de socie- Tem, v». tate secunda, Phocenses ait merito periisse, at non bene fecisse Philippum, eum eos perderet, quippe non religioni studentem, quod przferebat, sed augendo imperio.
2 Una et ea vetus causa bellandi est, inquit Sallustius, Fragm. iv. 3. profunda cupido imperii et divitiarum. — Aurum et opes precipue bellorum cause, apud Tacitum: et in tragcedia: ugue Rupere fedus impius lucri furor, VUE Et ira praeceps. Quo et Augustini illud recte referas: nocendi cupiditas, ulci- contr, Faust scendi erudelitas, implacatus et implacabilis animus, feritas rebellandi, libido dominandi, et si qua sunt similia, hec sunt quc in bellis jure culpantur. 3 Sed hze, ubi eausa justifica non deest, peccatum quidem Covarr. d. v.
2. in c. Pecc. arguunt, ipsum tamen bellum proprie injustum non faciunt: $22, unde nee ex tali bello restitutio debetur. eria QUU..:: S Ang. libro 111, de Civitate Dei, cap. 14..Sa- ^ Repete quae ex Agathia supra posuimus Verb. Beni tius esse cujuslibet inertie penas luere, ^ hic ad 8 3. [Sed in illis locis bella ar- ode cod quam illorum armorum gloriam querere, — guuntur per se injusta. J. B.] 3 3. $ XVII. 1 We must remark also that this often happens; that there is a just cause really existing for the war, but that the putting it in action becomes vicious from the intention of the agent: either becauso something else, not in itself unlawful, incites him more than the right, as for instance, the desire of honour, or some advantage, publie or private, which is expected from the war, distinct from the justificatory cause; or because there is introduced some affection plainly unlaw- ful, as a pleasure in doing mischief to another without respect of good. So Aristides says that the Phoceans were deservedly destroyed; but that Philip was not in the right when he destroyed them, as not being really in earnest in defense of religion, butseeking to increase his empire.
2 An eminent and ancient cause of war, says Sallust, is « deep- seated. desire of empire and. of wealth. So Tacitus, Gold and riches, a principal cause of war, And so in Seneca's tragedy of the Zippolytus. And so Augustine.
3 But these causes, in which a justifying cause of the war is not wanting, do indeed imply a fault in him who makes the war; but yet the war itself is not thereby unjust: and, therefore, for such a war, no restitution is due, CAPUT XXIII.
DE CAUSIS DUBIIS.
I. Dubitandi causa in morali- bus unde.
IL. Nihil faciendum contra ani- mái dictamem quamwis er- vans.
III. Judicium in alteram par- tem duci argumentis rerum.
IV. ut auctoritate.
V. Si utrinque dubitetur in ve gravi, et alterum sit eligen- dum, swmendum quod est tutius: VI. Unde sequi, tali casu a, bello abstinendwm.
VII. Jd autem vitari posse colloquio: VIII. Aut arbitrio: ubi de Chris- tianorum regum officio circa partes bellantes: IX..Aut etiam sorte.
X. Certamen singulare, ad. vi- tandum bellum, am permitti possit.
XI. JMeliorem esse conditionem possidentis in. pari dubio.
XIL. Si neuter possideat, in. pari dubio rem dividendam.
XIII. An bellum utraque ex parte justum detur, multis distinc- tionibus explicatur.
1 Eth. Nic.1. T. ERISSIMUM est quod scripsit Aristoteles, in moralibus non zque, ut in mathematicis disciplinis certitudinem inveniri; quod eo evenit, quia mathematiez diseiplin: à maa Ut nihil habeant interjectum] In his mutatio sit eis τὸ ἀντικείμενον; in aliis eis τὸ μεταξύ.
Expendit hoc PUFENDORFIUS nos- ter, De Jure Nat. et Gentium, Lib. 1. cap.2. ὃ 9. Quzcumque Auctor heic dicit, id tantum probant, szpe sie satis difficile esse axiomata et principia Dis- ciplinarum Moralium ad casus singulares aptare: unde tamen ipsas Disci- plinas incertas esse minime sequitur. Qua de re vide qua» observavimus in Praefatione nostra ad Opus Pufendor- fianum modo laudatum, $ irr. num. 3. J. B.
Ὁ Solent habere interjectum aliquid] Vide Chrysostomum ad 1v. Ephesiorum 91. moral. [id est, in τῷ ἠθικῷ Homiliz CuaPTER XXIII.
Of Doubtful Causes of War.
I. What Aristotle wrote is most true, that certainty is ποὺ to be found in morals as it is in mathematics: of which the reason is this, that mathematics separate the forms of things altogether from matter: and that the forms are of such a nature that there is nothing intermediate between two of them; as between a straight line and a curve there is no medium. PDut in moral matters, cireum- stances, even the least, often vary the matter; and the forms that are treated have often intermediate degrees, of such latitude that the ease sometimes approaches nearer to the one extreme, sometimes to the other. Thus between that which ought to be done, and that which is entirely unlawful, there is a medium which is allowable, nearer - AaBdamEM ume Ic KS Car. XXIII.] DE CAUSIS DUDIIS. 397 teria omni formas separant, et quia forms ipsze tales plerumque sunt, *ut nihil habeant interjectum, sicut inter rectum et cur- vum nihil est medii,!AÀt in moralibus cireumstantiz& etiam minim: variant materiam, et formze, de quibus agitur, "solent habere interjectum aliquid, ea latitudine, ut modo ad hoe, modo ad illud extremum propius accedatur. Ita enim inter id quod fieri oportet, et inter id quod fieri nefas est, medium est quod licet, sed modo huie, modo illi parti propinquius: unde ambiguitas szpe incidit, ut in erepusculo, aut in aqua frigida calescente. Et hoc est, quod ait Aristoteles, ἔστε χαλεπὸν ἐνίοτε τὸ κρίνειν ποῖον avri ποίου αἱρετέον" quid, cui ante- ponendum sit, difficilis sepe est judicatio. Andronicus autem Rhodius: 70 κατ᾽ ἀλήθειαν δίκαιον δυσχερές ἐστι τοῦ δοκοῦν- τος διελεῖν difficile est id, quod vere justum est, ab eo, quod tale videtur, discernere.
II; 1 Primum autem illud est tenendum, etiamsi quid justum reipsa est, sed ab eo fit, qui, omnibus expensis, injustum id existimat, actum esse vitiosum. — Hoc enim est, quod dicit Paulus Apostolus, quiequid non fit ex fide, peccatum esse: ^quo in loco fides animi judicium de re significat. Nam vim judieatricem humanis actionibus ducem Deus addidit, qua con- temta obbrutescit animus.
illius, Tom. 111. p. 844. Edit. Savil.]
€ Quo in loco fides animi judicium de re significat] Eodem tendunt in eadem Pauli epistola eodem capite ista (vers. δ) ἕκαστος ἐν τῷ ἰδίῳ vot πληροφο- ρείσθω" unusquisque sui sensus sibi cer- ius sil. Et (vers. 22) μακάριος ὁ μὴ κρίνων ἑαυτὸν ἐν ᾧ δοκιμάζει" beatus ior non est. Ambrosius: peccatum est, quod aliter fit quam probatum est. Se- quitur Augustinus: citati ambo a Gra- tiano post cap. 14, causa 28. quzest. 1. Non longe hinc abit illud Plutarchi in T'imoleonte: δεῖ ob μόνον τὴν πράξιν εἶναι καλὴν καὶ δικαίαν, ἀλλὰ καὶ πὴν δόξαν ἀφ᾽ ἧς πράττεται μόνιμον kal ille, qui, quod praefert, in eo sui damna- ἀμετάπτωτον, ἵνα πράττωμεν δοκιμάsometimes to the one, and sometimes to the other: whence an ambi- guity often takes place, like twilight between day and night, or cold water gradually heated. And this is what Aristotle says, that it is often difficult to decide which of two things is to be preferred: and 850 Andronicus Rhodius.
IL. 1 In the first place, this is certain [as a point of morality], that if anything be just in itself, yet if it be done by him who, having deliberately weighed, thinks it unjust, the act is vicious: as St Paul says, that whatsoever is not of faith is sin; in which place faith signi- fies the judgment of the mind concerning the act. For God has given us the power of judging, as the guide of human actions; and if this be despised, the mind is brutified.
iii. Nic. 1.
Paraph. i. 3, Rom. xiv. 23, De Offic. i. 9.
Covar. Tom. i. de matr. p.
Ethic. Nic.
n. Ὁ. De Offic. iii. 1. Lib. vii. 4.
Vasq. i. 2.
298 DE CAUSIS DUBIIS [118. II.
2 Sspe autem accidit, ut judicium nihil certi monstret, sed hssitet: qus hssitatio si attenta consideratione expediri nequeat, sequendum erit illud Ciceronis: bene praecipiunt dgui vetant quicquam agere quod dubites equum sit an ini- quum. Mebrzi magistri?dieunt: pepm yo ponoH abstine te α re dubia. Sed hoc locum habere non potest, ubi alieui omnino alterutrum est faciendum, et de utroque, an squum sit, dubitatur: tune enim?licebit ei eligere, quod minus ini- quum ei videtur. Semper enim, ubi electio evadi non potest, minus malum rationem induit boni. Τὰ ἐλάχιστα ληπτέον τῶν κακῶν, ait Aristoteles: Cicero, de malis minima. — Quin- tilianus: 4n comparatione malorum boni locum obtinet levius.
IIL. Plerumque vero in rebus dubiis post examen aliquod animus non in medio hzsret, sed hue aut illuc ducitur *argu- mentis ex re petitis, aut ex opinione, quam habet de aliis hominibus, sententiam super ea re pronunciantibus. Nam et σαντες" requiritur non modo, ut, quod οὖ notas nostras videre poteris. J. B.
agitur, sit honestum justumque, sed ut Jirma, ac constans adsit persuasio, unde Jiat actio, ut, quod. sit, fiat ideo quod animus ita faciendum judicaverit. (Pag.
d Qui vetant quicquam agere quod dubites] Plinius Lib. r. epist. 18. Quod dubitas, ne feceris.
? Rabbi GAMALIEL,in PIRKE ÁEOTH, pag. 14. Ed. P. Fagiüi. J. B.
5 Hoe non satis recte dici, ostendit PurENDORriIUS, Lib. 1. cap. 3. 8 8. ubi € Árgumentis ex re petitis aut ex opi- nione, quam. habet de aliis hominibus] Augustinus Lib. r1. de Ordine: duplex est via, quam sequimur, cum rerum nos obscuritas movet, aut rationem, auít certe auctoritatem. (Cap. 5.) Explicat hoc Gabriel Vasquez disput. rnxir. cap. 3.
f Illud Hesiodi] Usus est Minutius post malam pugnam apud Livium libro xxiL (cap. 29.) Jum primum. esse vi- rum, qui consulat, quid in rem sit: se- 2 Τὸ often happens that the judgment does not pronounce a certain decision, but hesitates: and if this hesitation cannot be cleared off by an attentive consideration, Cicero's rule must be followed; those advise well who direct you not to do anything of which you doubt whether it is just or unjust: and so the Hebrew masters say, Abstain from, doubtful things. But this does not apply in cases where we absolutely must do one of two things: in that case we must choose the part that seems least unjust. For in all cases in which the elec- tion cannot be avoided, the less unjust assumes the character of good. ὙΠῸ least of evils is to be chosen. So Aristotle, Cicero, Quin- tilian.
III. But in most cases, in dubious matters, the mind after some examination, does not remain undecided, but is drawn this way or that, by arguments derived from the subject, or by the opinion which it has of other men who deliver their sentiments on the subject. For Car. XXIII.] DE CAUSIS DUBIIS. 599 hie verum est 'illud Hesiodi, prsstantissimum esse per se sapere; proximum, duci aliena ope. Argumenta ex re petuntur e causis, effectis, et adjunctis aliis.
IV. 1 Sed ad hze recte noscenda, usu quodam et peritia opus est; quam qui non habent, ut activum judicium recte conforment, tenentur audire sapientum consilia. Nam ἔνδοξα, sive probabilia sunt, Aristotele teste, qu: ommibus videntur, aut plurimis, aut certe sapientibus; iisque rursum, aut omni- bus, aut pluribus, aut prsstantioribus. Et hac via judicandi maxime utuntur reges, quibus artium momenta ediscere aut expendere vix vacat: 4Zodoi τύραννοι τῶν σοφών συνουσίᾳ.᾽ Dat sapere regi turba sapientum comes. Aristides de concordia ad Rhodios ait, sicut in facti qusestioni- bus id pro vero habetur unde plures maximeque idonei stant lestes, ita sententiarum eas sequendas, quse plurimis przstancundum eum, qui monenti obediat: qui nec ipse consulere, mec alteri parere scit, eum extremi ingenii esse, Et pro A. Cluentio Tullius: sapientissimum esse dicunt eum, cui, quod opus sit, ipsi veniat in mentem: proxime accedere illum, qui alterius bene inventis obtemperet. (Cap. 91.) Hesiodi versus, unde hzc fluxere, sic habent: Οὗτος μὲν πανάριστος ὃς αὑτῷ πάντα νοήσει Φρασσάμενος τά κ᾿ ἔπειτα καὶ εἰς τέλος ἦσιν ἀμείνω.
᾿Εσθλὺς δ᾽ αὖ κἀκεῖνος ὃς εὖ εἰπόντι πίθηται.
Ὃς δέκε μηθ᾽ αὑτῷ νοέῃ, μήτ᾽ ἄλλου ἀκούων Ἔν θυμῷ βάλληται, ὃ δ᾽ αὖ ἀχρήϊος ἀνήρ.