h Ante diluvium] Aliquos et postea moris primzvi memores: ita Dieszarchus et alii, quos testes citat Hieronymus contra Jovinianum. (Tom. 11. p. 78. Edit. Basil.)
Quo serpentes et animalia venenata percutio] σκορπίους καὶ ὅσα ἰοβόλα, πρὶν δακεῖν Καθάπερ οὖν ἔχεις καὶ ἢ τρῶσαι καὶ συνόλως ὁρμῆσαι, θεασά- μενοι μόνον χωρὶς ὑπερθέσεως κτείνο- μεν, προφυλαττόμενοι διὰ τὴν ἐνυπάρ- χουσαν ἐν αὐτοῖς κακίαν, τὸ μηδὲν παθεῖν. τὸν αὐτὸν τρόπον kal ἀνθρώ- ποὺυς ἄξιον πιμωρεῖσθαι, οἱ φύσεως ἐπιλαχόντες ἡμέρου διὰ τὴν κοινωνίας αἰτίαν λογικὴν πηγὴν, πρὸς θηρίων ὠτιθάσσων ἀγριότητας μεταβάλλουσιν, ἐν ἡδονῇ καὶ ὠφελείᾳ ἐπιτηδεύσει nature, authority is given to him who does just things.
So Cicero proves that a wise man is never a private man, by the example of Scipio Nasica. And Horace calls Lollius, Consul not for his year alone: so Euripides: which however must be understood with reference to the laws of the State.
PWOOWPWus 2 quam non fecisse sit rectius, Et mox: κτείνειν χρὴ τὰ πη-μαίνοντα παρὰ δίκην πάντα περὶ παντός" θα que injuste nobis nocent omnino et omnia fas occidere. Et certe non improbabile es& hoc more vixisse viros probos "ante diluvium, antequam Deus suam voluntatem de vertendis in hominum alimenta animantibus ceteris prodidisset. κιναδέων ΖΕ καὶ ἑρπετέων γεγράφαται τῶν πολεμίων, οὕτω καὶ κατ᾽ ἀνθρώπων δοκεῖ μοὶ χρεών εἶναι σκοπεῖν " Quc vero de vulpibus et de inimicis serpentibus scripsimus, eadem in hominibus facienda videntur. "Tum vero subjungit: κιξάλλην καὶ λεστὴν πάντα κτείνων τις ἀθῷος ἂν εἴη, καὶ αὐτοχειρία καὶ κελεύων καὶ Nono: furem et latronem qui quocumque modo occiderit, sive manu, sive jussu, sive suffragio, innocens est. Ad quos locos respexisse mihi videtur Seneca, cum ait: cum cervices novio precidi imperabo, eo vultu animoque ero!quo serpentes et animalia Rursus: ὅκως περὶ Rursus: ὅκως περὶ τιθέμενοι τὸ κακῶς ποιεῖν Ocovs ἂν δύνωνται" sicut ergo viperas et scorpios et que alia veneno nocent, priusquam aut mordeant, aut ullum in nos impetum faciant, statim sine mora occidimus, prczcaventes ne quid patiamur mali ab ea qua in ipsis est malignitate; eundem ad modum et homines puniri par est, qui naturam nacti mansuetam, propter fontem rationis que ad societalem trahit, institutis in ferarum scvitiam transeunt, utilitatique ac voluptati habent nocere quam possunt plurimis. Hzc Philo De Specialibus Legibus 11. (pag. 798 A. B.) Claudius Neapolitanus apud Porphyrium Lib. 1. de non esu animalium: οὐκ ἔστι γὰρ ὕστις ἰδὼν ὄφιν οὐκ ἔκ- «ewe δυνάμενος, ὡς μήτ᾽ αὐτὸς δηχθείη μήτ᾽ ἄλλος ἁπλῶς ἄνθρωπος" nemo est qui serpentem sibi conspectum si possit non occidat, ne aut ipse ab eo vulneretur aut alius. (Pag. 932.) Vide, si vacat, et sequentia: ibidem non multo post: ὄφιν kal σκορπίον, κἀν μὴ ἐπίωσιν ἡμῖν, κτείνομεν, ἵνα μηδ᾽ ἄλλος πρὸς αὐτῶν τι πάθῃ, τῷ κοινῷ γένει τῶν ἀνθρώπων ἀμυνόμενοι" serpentem et scorpium, etiamsi ab iis non impetamur, occidimus, ne cui noceat alii, et vindictam hanc prestamus humano generi. (Pag. 40..Ed. Lugd. 1620.) Porphyrius ipse libro 11. ὥσπερ γὰρ οἰκειότη-τος οὔσης ἡμῖν πρὸς τοὺς ἀνθρώπους τοὺς κακοποϊοὺς, καὶ καθάπερ ὑπό τι-νος πνοῆς ἰδίας φύσεως καὶ μοχθηρίας φερομένους πρὸς τὸ βλάπτειν τὸν ἐκ-τυγχάνοντα, ἀναιρεῖν ἡγούμεθα δεῖν καὶ κολάζειν ἅπαντας, οὕτως καὶ τῶν ἀλόγων ζώων τὰ ἄδικα τὴν φύσιν καὶ κακοποιὰ, πρός τε τὸ βλάπτειν ὡρμη- μένα τῇ φύσει τοὺς ἐμπελαζοντας, ἀναιρεῖν ἴσως προσήκει" sicut enim, quanquam. societas nobis quedam est cum hominibus malis, etiamsi qui suopte ingenio ac malitia veluti vento vehemente aguntur, ut cuivis sine discrimine noceant, tamen eos omnes recte a nobis puniri censemus; ila et mutorum animantium 3 Ofthis Natural Law Democritus speaks; first, of the right of killing harmful beasts; and certainly it is not improbable that good men did this before the deluge, before God had delivered his will to man, that other animals should become his food. And then he extends this to man: and afterwards says that whoever kills a Lib. i. de Ira, Sen. de Ira, Apud Stob. Serm. 38.
venenata percutio. Et alibi: ne viperas quidem et natrices, et δὲ qua morsu aut ictu nocent, effligeremus, si ut reliqua, mansuefacere possemus, aut efficere ne nobis aliisque periculo essent. ἴσο ne homini quidem nocebimus quia peccavit, sed ne peccet.
4 Sed cum et facti inquisitio szepe magnam diligentiam, et poenz sestimatio multum prudentis et zquitatis desideret, ne dum quisque de se nimium przesumeret, aliis non eredentibus, rixze orirentur, eo plaeuit hominum justis communitatibus eos deligere quos optimos ac prudentissimos putarent, aut fore sperarent. Idem Democritus: οὐκ ἂν ἐκώλνον oi νόμοι ζῆν ἕκαστον κατ᾽ ἰδίαν ἐξουσίαν, εἰ μὴ ἕτερος ἕτε-ρον ἐλυμαίνετο; Φθόνος «γὰρ στάσιος ἀρχὴν ἀπειργά-ζετο" non prohibuissent utique leges suo quemque arbitrio vivere, nisi alter alterum offensum disset. Invidia enim seditioni molitur exordium.
5 Sed sieut in ultione factum modo diximus, ita et in hae ad exemplum punitione manent vestigia ae reliquie prisci ea, que sui natura sunt injusta, et nocere amantia, queque impetu ingenii sui feruntur in obvia cujusque perniciem, occidere ratione non caret. (Pag. 159.) Et hoc est quod vult Pythagoras apud Ovidium Melam. xv. Nostrumque petentia lelhum Corpora missa, neci salva pietate fatemur. | (Vers. 108, 109.)
k ]llico a quovis homine poterat interfici] Adde locum Josephi xrr. (6. 8 2. -Ed. Huds. Mosem Maimonidem ad xil articulos, et Directoris libro 111.
$ Non simpliciter, sed postquam accusatus et damnatus fuerat a Judicibus. Vide PurENDonRrIUM nostrum, De Jure Nat. et Gent. Lib. virr. cap. 3. 8 13. et Clarissimum CrrnicuM inlocum Deuteron. de quo agitur. J. B.
Judicium zeli] Vide 1 Maccab. ii.
7 Respublica Hebrza nondum tunc temporis prorsus constituta erat, quemadmodum fuit postea. Vide eumdem thief or robber, by his hand, command, or vote, is innocent. Seneca seems to have referred to this.
And [See the passages. | 4 But since the proof of the fact often requires great care, aud the estimate of punishment requires great prudence and great equity, communities of men have chosen, for this office, those whom they thought to be, or hoped to find, the best and most prudent.
Democritus.
So 5 But as in punishment vindicative, so in punishment exemplary, there remain vestiges of the original law, in those places and between those persons who are not under fixed judgments; and besides, in some excepted cases. So amongst the Hebrew customs, a Hebrew apostatizing from the true God and joining idolatrous worship, might be at once put to death by any person. The Hebrews juris, in iis locis atque inter eas personas quz certis judiciis non subsunt: ae praeterea in quibusdam casibus exceptis. Sic Dew. xiii. 9. Hebrseorum moribus Hebrous a Deo et Dei lege deficiens, aut ducem se ad falsos cultus przebens, Fillico a quovis homine $poterat interfici.!Judicium zeli id vocant Hebrzi, quod a Phinea *primo exercitum aiunt, et inde abiisse in morem. N«m.xxv. Sie Judeum quendam Grecis se ritibus polluentem occidit Mathatias. Sie trecenti ali Judzi a popularibus suis occisi! Maccab. ii. referuntur, libro qui vulgo dieitur Maccabzorum tertius. Nec alio obtentu instituta lapidatio in Stephanum, et conjuratio in 4c vii. 57. Paulum: multaque alia exempla ejuscemodi exstant et "apud 4c* xxiii. 1. Philonem, et apud Josephum.
6 Tum vero apud multos populos et dominis in servos et parentibus in liberos mansit Jus puniendi plenum, etiam ad mortem usque. Sie Sparte Ephoris lieuit civem occidere extra judicium. Etex his quidem qu:e diximus quale sit circa ponas jus naturz, et quousque manserit intelligi potest.
X. 1 Nune ilud videndum est, num lex evangelica Doctissimum Interpretem, quem modo laudavi, in Num. xxv. 7. et Celeberδραμοῦνται τιμωρίαις, κρίνοντες εὐ- αγὲς τὸ κατ᾽ αὐτοῦ dov&v' puniendus rimi J. FR. BuppzEr Dissertationem De Jure Zelotarum in Gente Hebrea, S 34. et seqq. J. D.
"m Apud Philonem] Cujus et hoc in libro de Sacrificantibus: κολαστέον ὡς διίΐμιον καὶ κοινὸν ἐχθρὸν ὄντα, ὀλί- γα φροντίσαντας οἰκειότητος, καὶ τὰς παραινέσεις αὐτοῦ διαγγελτέον πᾶσι τοῖς εὐσεβείας ἐρασταῖς, οἱ ἀνυπερθέ- τῳ τάχει ταῖς κατ᾽ ἀνδρὸς ἀνοσίου ἐπιtalis ut hostis publicus omnium, spreta qualicunque cum eo necessitudine, ejusque suasiones vulgande omnibus pietatem amantibus, ut sine mora accurrant undique ad expetendum de viro impio supplicium, firme credentes sanctam esse rem ejusmodi hominis interficiendi appelitum, (Pag. 855 r.) Et alter locus non minus insignis circa finem de monarchia (Lib. r. pag. 818, 819.)
call it a judgment of zeal, of which they say Phineas set tho first example. (Numb. xxv.) So in the Maccabees, Mattathias slew a Jew polluting himself with Greek rites; and so in 3 Maccab. 300 Jews were killed by their countrymen. ^ And the stoning of Stephen, and the conspiracy against Paul, were on the same pretext, as well as many other examples in Philo and in Josephus.
6 So also among many peoples, masters retained the right of punishing their servants, and parents their children, even to death. 850 at Sparta, the Ephori could put a citizen to death without trial.
From what we have said, we may see what is the Law of Nature with regard to punishment, and how far it continued.
X. 1 Wemust now consider whether the Gospel Law has limited this liberty more narrowly. Certainly, as we have elsewhere said, it 266 DE P(ENIS. [Lrr. II.
libertatem illam arctius circumseripserit. Certe, ut alibi diximus, non mirum est, qu:»dam quse natura et per leges civiles licent vetari lege divina, eaque perfectissima, et przmium promittente natura humana majus: ad quod consequendum non immerito virtutes requiruntur, quae sola naturz przcepta excedant.?Castigationes quse neque infamiam neque damnum permanens relinquunt, et pro ztatis aut alterius qualitatis ratione sunt necessarie, si ab iis fiant quibus leges humane id permittunt, puta a parentibus, tutoribus, dominis, magistris, nihil habere quod cum przeceptis evangelicis repugnet, ex ipsa rei natura satis intelligi datur. Sunt enim hac remedia animorum non minus innocentia, quam pharmaca sensui ingrata.
2 De ultione aliter sentiendum est. Nam quatenus duntaxat animum dolentis exsatiat, illieitam esse etiam naturaliter, tantum abest ut Evangelio conveniat, supra ostendimus. | Lex vero Hebr»a non modo vetat odium asservari in proximum, id est, popularem, Levit. xix. 17, sed et communia qusdam » Castigationes] Servorum filiorumque peccata mon coercere, peccatum. est, Lactantius de Ira Dei c. 18. ubi plura ad hane rem.
o Ut imperfectiori tempori congruentem] Oculum pro oculo, que, si dici potest, injustorum justitia est. Augustinus in expositione Psalmi cviii. citatus C. sex differentiz 29. 1. Caus. 29. quzst. 3.
P Tertullianus] Adversus Marcionem Iv. (Cap. 16.) Idem libro de Patientia: Christus gratiam legi superducens ampliande adimplendeque legi adjutricem suam patientiam praefecit, quod ea sola ad justitie doctrinam retro defuisset. (Cap. 6.) Chrysostomus ad Ephesios cap. iv. 18. διὰ τοῦτο εἶπεν, ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντας, ἵνα πὰς ἐκείνου δήσῃ χεῖρας, οὐχ ἵνα is not to be wondered at, that some things which are permitted by the Natural and the Civil Laws are forbidden by the Divine Law; that being both the most perfect of Laws, and one which promises rewards beyond the discovery of mere human nature; and to obtain which, very reasonably, virtues are required which go beyond the mere precepts of nature, Dut punishments or castigations which neither leave behind them infamy nor permanent damage, and which are necessary, according to the age or other quality of the offender, if they are inflicted by those to whom human laws give such permission, as parents, tutors, masters, teachers, have nothing which is at variance with the evangelica! precepts. "These are remedies of the soul, as innocent as bitter medicines are.
2 With regard to revenge, the case is different. For so far as it is a mere satisfaction of the mind of the person offended, it is unlawful, not only by Gospel Law, but by Natural Law. "The Hebrew Law Eup Xx] DE PENIS. 967 beneficia talibus inimicis impendi przeipit, Exod. xxiii. 4, 5. Quare proximi nomine ad omnes homines prolato per Evangelium, patet a nobis requiri, non modo ne noceamus inimicis, verum etiam ut benefaciamus, quod et diserte imperatur Matthzi v. 44. Lex tamen Hebrzis graviores injurias permittebat uleiseij non manu, sed adito judice. At Christus idem nobis non permittit, quod apparet ex illa oppositione, audistis dictum fuisse, oculum pro oculo: et mox: ego vero dico vobis. Quanquam enim qu: sequuntur de arcenda injuria proprie agunt, et hane quoque licentiam aliquatenus saltem restringunt, multo tamen magis ultionem improbare censenda sunt, quia veterem permissionem “αὖ imperfectiori tempori congruentem rejieiunt: ovx ἀδίκου τῆς δικαίας ἀμύνης οὔσης, ἀλλὰ κρείττονος τῆς ἀνεξικακίας; non quod 4niqua sit justa, ultio, sed. quod. οἱ praestet patientia, ut est in constitutionibus Clementis Lib. vir. eap. 23.
3 Qua de re sie loquitur PTertullhianus: novam plane patientiam docet Christus, etiam. vicem. injurie prohibens πὰς σὰς ἀντεξαγάγῃ, οὐχ ἵνα τῶν σῶν ὀφθαλμῶν ἀπείρξη τὴν βλάβην μόνον, ἀλλ᾽ ἵνα kal τοὺς ἐκείνου διατηρήσῃ σώους. ἀλλ᾽ ὅπερ ἐζήτουν, τίνος ἕνεκεν συγκεχωρημένης ἀμύνης, ἐνεκαλοῦντο οἱ τῷ πράγματι κεχρημένοι; mox: συγγινώσκει ὁ θεὸς τοῖς ὑπὸ τῆς ἐπη- ρείας ἴσως συναρπασθεῖσι καὶ ἐπὶ τὴν ἄμυναν ὠρμηκόσι, διὸ λέγει, ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ. καὶ πάλιν. ὁδοὶ μνησικάκων εἰς θάνατον. εἰ δὲ ἔνθα ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ πηροῦν ἐξῆν, τοσαύτη κεῖται τιμωρία τοῖς μνησικάκοις, πόσῳ μάλλον τοῖς καὶ παρέχειν ἑαυτοὺς πρὸς τὸ παθεῖν κακῶς κελευσθεῖσι" ea. de re dicit, oculum pro oculo, dentem pro dente, ut illius manus cohibeat, non ut tuas ezcitet contra, ut non tuis tantum oculis noxam arceat, sed et illius oculos salvos prastet: sed quod querebam hoc erat, too, not only forbids persons to bear malice against their neighbour, that is, their countryman, but even commands them to bestow certain common benefits on such enemies. And therefore the name of neighbour being by the Gospel extended to all men, it is required of us, not only that we do not do harm to our enemies, but that we do them good; which is also directly commanded, Matth. v. 44. "The Hebrew Law permitted men to revenge the graver injuries, not by their own hand, but by recourse to the judge. Christ, however, does not permit the same to us; as appears by the opposition, Ye have heard it said— But I say unto you. For though what follows properly refers to the repelling of injury, and in some degree restricts even the liberty of doing that; these precepts are much more to be understood as condemning revenge; for they reject the ancient permission as suitable only to ἃ more imperfect time. So the Clementine Constitutions.
3 Tertullian comments on Christ's teaching, as an addition to that 268 DE P(ENIS. Lin. II.
permissam a Creatore oculum evigente pro oculo, et dentem pro dente, contra ipse alteram amplius maacillam offerri jubens, et super tunicam pallio quoque cedi. Plane hec Christus adjecerit, u£ supplementa consentanea, discipline Creatoris. Atque adeo hoc statim venuntiandum est, an disciplina patienti predicetur penes Creatorem. | Sie per Zachariam precipit, ne unusquisque malitiam fratris sui meminerit, sed nec provimi. [Nam et rursus: malitiam, inquit, provimi sui unusquisque ne recogitet. | Multo magis patientiam indixit injurie, qui indixit oblivionem. | Sed. et quum dicit, mihi vindictam et ego vindicabo, proinde patientiam docet vindicta exspectatricem. | In quantum ergo non capit, ut idem. videatur et dentem pro dente, oculum pro oculo, in vicem injurim exigere, qui non modo vicem, sed, etiam. ultionem, etiam recordationem et recogitationem injuric prohibet, in tantum aperitur nobis quomodo oculum pro oculo et dentem pro dente censuerit, non ad. secundam injuriam) talionis permittendam, quam prohibuerat interdicta, ultione, sed. ad. primam coercendam quam prohibuerat opposita talione, ut unusquisque respiciens licentiam secunde injurie aq prima semetipsum contineret. | Facilius enim vim comprimi scit representatione talionis, quam repromissione ultionis. | Utrumque autem constituendum fuit pro natura et fide hominum, ut qui Deo crederet, ultionem «& Deo exspectaret: qui münus fideret, leges talionis timeret.
4 Hanc legis voluntatem de intellectu laborantem, dominus et sabbati, et legis, et omnium paternarum dispositionum Christus et revelavit et compotem. fecit, mandans alterius quoque maaille oblationem, ut tanto magis vicem injuric extingueret, quam et lez per talionem voluerat imcur ultione permissa culpantur ii qui ad — et ad ultionem tulit impetus; ob id dicit, eam decurrunt? mox: ignoscit Deus iis, ^ oculum pro oculo: at alibi: vie iracunquos si forte contumelie sensus abripuit — dorum ad mortem, quod si, ubi oculum of the Old Testament, that vengeance is to be left to God. They who believe in him, are to expect that He will punish; they who do not, are to fear retaliation, 4 Christ, he adds, did not destroy the teaching of the Old Law. God has provided judges of injury. "Without this, forbearance loses its reward: for it is by the fear of punishment that injury is controlled.
pedisse, certe quam prophetia, manifeste co?reuerat, et memoriam injuric prohibens et ultionem ad Dewm redigens. Jta si quid. Christus intulit, non adversario, sed. adjutore precepto, non destruxit disciplinas Creatoris. |.Denique si in ipsam rationem patientie precipiende, et quidem tam plene atque perfecte consideremus, non consistet si non est Creatoris, qui vindictam repromittit, qui judicem prestat. Alioqui si tantum patientie pondus non modo non repercutiendi, sed. et aliam maaillam praebendi, et non modo non remaledicendi, sed. etiam) benedicendi, et non modo non retinendi tunicam, sed. amplius et pallium concedendi is mihi imponit, qui non sit me defensurus, in vacuum patientiam precepit, non exhibens mihi mercedem praecepti, patientice dico fructum, quod est ultio, quam mihi permisisse debuerat si ipse non prestat, aut si mihi non permittebat ipse praestaret, quoniam οὐ discipline interest. injuriam vindicari. Metu enim ultionis omnis iniquitas. refrenatur. Ceterum passim emissa libertate, dominabitur utrumque oculum effossura, et omnem dentem ecxcitatura pre impunitatis securitate.
5 Censet, ut videmus, Tertullianus non modo Christianis postulationem talionis esse vetitam, sed ne Hebrzeis quidem permissam, tanquam quze vitio careret, sed majoris mali vitandi causa. Quod quin verum sit de tali postulatione, quze ex odio venit, non est dubitandum, ut ex superioribus appa-γοῦ — Nam hane improbatam etiam ilis qui inter Hebrzos sapientia excellebant, nec legis verba tantum sed et propositum intuebantur, ex Philone apparet, apud quem Judaei Alexandrini in Flaeci Judszorum vexatoris calamitate ita loquuntur: οὐκ ἐφηδόμεθα, ὦ δέσποτα, τιμωρίαις ἐχθροῦ, δεδιδαγμένοι πρὸς τῶν ἱερῶν νόμων ἀνθρωποπαθεῖν" non delectamur, o vice oculi eruere permissum est, tanta est — injuriis jubentur? ('T'om. 11r. pag. 845, iracundi pena, quanto magis apud eos — 816. Edit, Savil.) qui mala passi prebere se ulterioribus Without this, violence would go to extremes.
5 Thus Tertullian thinks that revenge was permitted to the Hebrews, not as a thing blameless, but to avoid a greater evil. And this is undoubtedly the case, with such demand of satisfaction as proceeds from wrath; and so the purpose of the law was understood, as appears in Philo. And this is the point to which Christ's precepts 270 DE POENIS. [Liz. II. domine, ultione de inimico, nam 9*ev sacris legibus didicimus hominum misereri. Et huc pertinet quod Christus a nobis indistincte exigit, ut omnibus remittamus qui in nos deliquerunt. Matth. vi. 14, 15, id est, ob sensum mali nostri malum illis nec procuremus, nec optemus: nam id qui facit, ut cum Claudiano loquar, ferus est, legumque videtur vindic-Low tam prestare sibi. Quam ob causam Lactantius dictum illud De Offi.i.7. Ciceronis commemorans: justitic primum munus est, ne cui. noceat nisi lacessitus injuria, ait simplicem veramque sententiam duorum verborum adjectione corruptam: et Ambrosius idem illud Ciceronis dictum vacare ait Evangeliü auctoritate.
6 Quid autem de ultione dicemus, non quatenus przeteritum respicit, sed quatenus in futurum cavet? Sane et hane condonari vult Christus, primum "si qui nos lz»sit testimonia probabilia det peenitentis animi, Lucse xvii. 9; Ephes. iv. 92; Coloss. iii. 13, quibus locis de pleniore quadam remissione agitur, id est, quae etiam in jus veteris amicitize restituat eum qui peccavit; unde sequitur, ut nihil ab eo poens nomine exigi debeat. Praeterea etiamsi absint talis peenitentize signa, damnum haut nimium grave insuper habendum Christus przcepto dimittendz tuniez; docet. Quin et Plato dixit non De Malt.
Offic. i. 28.
In Criton.
4 Ex sacris legibus didicimus homi- ὃ. T.
mun misereri| Vide Originem adversus Celsum. (Lib. vir. pag. 348.)
τ Si qui nos lesit testimonia probabilia det penitentis animi] Vide Mosem s Hec enim est simpli restitutio nihil penale continens] Lex Wisigotthorum t Pecuniariam mulctam] Vide eun- Maimonidem citatum ab eruditissimo Constantino libro de damno dato c. viii.
dem Constantinum d. cap. vim. $ 1. " Divortio se liberare maluit] Autend, when he enjoins forgiveness of injuries. We are not to procure or wish ill to men from the feeling of the ill which they have done us. $So Claudian: and so Lactantius and Ambrose correct Cicero.
6 But what are we to say of revenge, as it respects, not the past, but protection for the future? Here also Christ enjoins us to forgive, if he who has injured us shews any signs of penitence; [see the passages;] in which he speaks of a plenary remission of injury, which may restore the offender to his former place in our good will; whence it appears that nothing is to be required of him in the way of punishment. And even if signs of such penitence be wanting, we are not to take it too severely, as the precept, of giving our coat also, shews. And even Plato said something like n5 n5 referendum malum εἴ e δεῖ ἡμᾶς τῶνδε χαλεπώτερα πά- σχειν, etiamsi quid gravius patiendum nobis immineat, qui sensus οὗ apud. Maximum Tyrium exstat. Ὕ βρεως δίκην, id esí, actionem ob acceptam contumeliam aliquam (qualem Christus alapze nomine indicat) negabat Musonius aut se instituturum, aut cuiquam ut institueret auctorem fore: multo enim rectius condonari talia.
7 Quod si dissimulatio magnum secum periculum ferat, ea cautione contenti esse debemus, (1:8 quam minimum noceat. Nam ne apud Hebrzeos quidem in usu erat talio, ut, Josephus κείν, 7v et alii Hebraeorum doctores notant, sed solebat qui lzesus erat ultra impendia a se facta, de quibus seorsim lex exstat Exod. xxi. 19, (hzc enim est simpli restitutio nihil penale continens) pro talione *pecuniariam muletam accipere: quod et Itomz factum docet apud Gellium Favorinus. Sie Josephus Li». xx. 1. domini nostri Jesu educator, cum uxorem suam adulterii compertam crederet, "divortio se liberare maluit, quam commit- Mat. i. 19. tere ut traduceretur: atque id fecisse dicitur quia justus erat, id est, vir probus ae facilis: ad quem locum? Ambrosius ait, non tantum ab ultionis atrocitate, sed etiam *ab accusationis severitate alienam esse justi personam; sicut et ante Lactantius dixerat, neque accusare quemquam crimine capitali It. Div. vi X 4b accusationis severitate] Vide Hinemarum de Divortio ad interrogagustinus libro rx. de Adulterinis Conjugiis: si autem (quod verius dicitur) non licet homini Christiano adulteram con- Jugem occidere, sed tantum dimittere.
8 Locus est in Psalm. exviii. Serm. 7.
tionem v. in fine. c. laicos. caus. 2. quaest. 7. et ibi Panormitanum. Gail. de Pace Publica v111. 3. Adde c. Accusasti, de accusationibus, ita ut est apud Brocardum.
this. ἀπ Action for contumely (such as Christ indicates in speaking of one striking us on the cheek), Musonius said he would neither promote nor authorise, it being better that such things should be pardoned.
7 But if such forbearance bring great peril, we are to be content with such precaution as shall do the least harm to the offender. So among the Jews, the person offended accepted a pecuniary fine; which was also practised at Rome. So Joseph, the husband of Mary, and the educator of our Lord Jesus, when he conceived his wife to be guilty of adultery, was minded to put her away, not to bring her before a public tribunal; and this, because he was a just, that is, a merciful man. And on this account Ambrose and Lactantius praise him. So Justin, of the accuser of the Christians, 2 DE PENIS. [Lir. II.
Apol. i.p. 44. justo licebit. YJustinus de Christianorum accusatoribus agens: nolumus, ait, eos puniri, qui in nos calumniantur. | Sufficit illis sua pravitas et rerum bonarum ignorantia.
8 Restant pons quae non privato, sed publieo bono consulunt: partim tollendo aut coércendo nocentem ne cui noceat, partim deterrendo alios severitate exempli, quas non sublatas a Christo certissimo argumento alibi probavimus, quod cum sua daret prsecepta simul testabatur se nihil legis tollere. Lex autem Mosis, quz» in his rebus, quamdiu stabat respublica, stare debebat, magistratibus rigide imperabat ut homicidia et alia quaedam crimina punirent: Exod. xxi 14; Num. xxxv. 3l, et seqq.; Deut. xix. 18. Quod si Christi przecepta consistere potuerunt cum lege Mosis ^quatenus supplicia etiam capitalia irrogabat, ^possunt et cum humanis legibus divinam hae in parte imitantibus consistere.
ΧΙ. 1 Sunt qui ut contrariam sententiam tueantur adferunt summam Dei lenitatem in novo federe, quae proinde hominibus, etiam magistratibus αὖ Dei vicariis, sequenda sit: quod aliquatenus verum esse non negamus, sed non tam late y Justinus] Ejusdem est: μηδὲ μι- κρὸν ἀμείβεσθαι μηδένα βουλόμενοι, ὡς ὁ καινὸς νομοθέτης ἐκέλευσε" ne minimum. quidem ulcisci quenquam. volentes, ut novus legis conditor precepit. (Dialog. cum Tryphon. pag. 182..Ed. Sylb.) Adde αὔθ infra ὃ 15.
2 Quatenus supplicia etiam capitalia irrogabat] Phariseorum circa pcenas ἐπιείκειαν predicat Josephus (Antiq. Jud. Lib. xir, cap. xi. $ 6.) Hinc tot legum ad publieas pcenas pertinentium exceptiones, et illud, ut ubi omnino mors inferenda est, inferatur quam 16nissime: quod est in Talmude titulo Ketuboth.
says, We do not wish our calumniators to be punished: their depravity and ignorance are punishment enough.
8 'There remain punishments which provide, not for private but for publie good; partly by coercion of the mischievous, partly by the effect of example. And that these are not taken away by Christ, we have elsewhere clearly proved, in that while he gave his precepts, he declared that he did not destroy the Law. ὙΠῸ Law, as long as it continued, rigidly required the magistrates to punish homicide and some other crimes. And if the precepts of Christ could stand along with the law of Moses when it pronounced even capital punishments, they may also stand along with human laws, which in this respect imitate the Divine Law.
XI. 1 There are some, who in defense of the contrary opinion, adduce the great mercy of God in the New Covenant, which they conceive must be followed by men, and even by magistrates, as the viears of God: and that this is in some degree true we do not deny, patet quam illi volunt. Nam Dei ingens misericordia in novo federe patefacta przeipue spectat peccata contra primsevam legem, aut etiam contra legem Mosis commissa ante acceptam Evangelii notitiam, Actor. xvii. 50; Rom. ii, 25; Actor. xiii. 38; Hebr.ix. 15. Nam qus postea committuntur, przesertim si adsit contumacia, comminationem habent "judieii multo severioris, quam illud fuit quod per Mosem est institutum, Hebr. ii. 2, 3, x. 29; Matth. v. 21, 22, 28. Neque vero in altera tantum vita, sed et in hac ipsa in tales culpas Deus non raro animadvertit, 1 Cor. xi. 30. Ac talium facinorum indulgentia non solet impetrari, ^nisi ipse homo de se quasi penas exegerit, 1 Cor. xi 31, gravi quodam moerore, 2 [oria 7.
2 Urgent iidem saltem poenitentia ductis dandam impunitatem. Sed ut omittam de vera poenitentia hominibus vix esse ut constet, nec quemquam non impune sua malefacta laturum, si eam quovis modo profiteri sufficiat, Deus ipse non semper penitentia duetis omnem remittit poenam: quod vel Davidis exemplo apparet. Sicut ergo pcenam legis, id est mortem vio- ^ Possunt el cum humanis legibus, ^ de jejunio.
divinam hac in parte imitantibus, consistere] Augustinus quzstionum evangelicarum libro 1. questione x.
b Judicii multo severioris quam illud wit quod per Mosem est institutum] Chrysostomus idem dicit, tum in oratione ad patrem fidelem, tum secunda € Nisi ipse homo de se quasi panas exegerit] Peccator ante veniam deflere s? debet. 'Tertullianus de JPenitentia, (c. 6.) Ambrosius in Psal. xxxvii. Chrysostomus in 1 ad Corinthios Hom. xxviii, et in Matthaeum Hom. xlii. Adde 2 Cor. vii. 9 et 10.
but it does not extend so far as they wish. For the great mercy of God in the New Covenant especially regards offenses against the primeval law (given to Adam], or the law of Moses, committed before the knowledge of the Gospel was received. [See the passages quoted.] For transgressions committed after this, especially if there be added contumacy, have a threatening of a much more severe judgment than that which was instituted by Moses. [See the passages.] And not in another life only, but in this also, God frequently punishes such transgressions. And such offenses are not commonly pardoned except man punish himself, by serious contrition, 1 Cor. xi. 31, 2 Cor. ii. 7. 2 "They urge that at least they who are penitent ought to receive impunity. But, not to say that true penitence is a matter of which men can hardly be assured, and that any one may obtain impunity if it be sufficient to profess penitence in any way he chooses; God himself does not always remit the whole of the punishment to those who are penitent, as appears by the example of David. As therefore [cnoT. π.7 2 Synes. Epist.
Lib. i. de Ira, Ibid. c. 15.
lentam aut alioqui immaturam, remittere potuit Deus, ita ut non levibus malis afficeret eum qui deliquerat, ^sic nune quoque potest pcenam remittere mortis zeternz;, atque interim peccatorem aut morte immatura ipse punire, aut velle etiam ut Sic per magistratum puniatur.
XII. 1 Rursum alii hoe accusant, quod cum vita simul spatium ad peenitendum prezciditur. Sed sciunt hujus rei a pis magistratibus summam haberi rationem, nec quemquam ad supplicium rapi, nisi dato tempore quo peccata sua agnoscere ac serio detestari possit; *qualem peenitentiam, etiamsi opera morte interclusa non sequantur, acceptam Deo esse posse, latronis cum Christo crucifixi exemplum probat. Quod si dicatur vitam longiorem ad magis seriam resipiscentiam prodesse potuisse, responderi poterit, inveniri interdum, quibus merito diei possit fillud Seneezs: quod unum bonwm tibi superest, representabimus mortem: ut et illud ejusdem: quo «no modo possunt desinant mali esse; quod Eusebius philosophus dixerat; ἐπειδὰν οὐχ οἷον T€ ἄλλως καὶ τούτῳγε οὖν τῷ τρόπῳ 4 Sic nunc quoque potest penam vemittere mortis «terne, atque interim peccatorem aut morte immatura ipse punire] Hieronymus in cap.i. in Nahum, qui € Qualem penitentiam etiamsi opera morte interclusa, non sequantur] Hieronymus ad Damasum, citatus in c. importuna, 58. de paenitentia, dist. 1.
loeus relatus est in c. 6. causes xxiii. quaestionem 5. Agathias, Lib. v. ex Platone. (Cap. 2.)
f Jllud Senece] Cujus et hoc est de DBeneficiis, vix. 20. ingeniis talibus vite evitus remedium est, optimumque est God could remit the punishment of the law, that is, violent or untimely death, and yet inflict evils not at all slight upon the offender; so now also, he may remit the punishment of eternal death, and yet give up the offender to untimely death, either inflicted by himself, or, in conformity with his will, by the magistrate.
XII. 1 Again, others use this argument, that when life is taken, the time for penitence is cut off. But they know that pious magistrates take careful account of this view, and that no one is hurried to capital punishment without giving him time to see and seriously to detest his sins: and that such penitence, although works corresponding do not follow, being intercepted by death, may be aecepted by God, the example of the thief crucified with Christ proves. But if it be said that a longer life might have been profitable for a more serious ' repentance, there may also be found those to whom may deservedly be applied what Seneca says, The only good thing which sow can now furnish is the spectacle of. your death: and again: Let them cease to be bad men by death, the only way they can. As Eusebius the philosopher also says, Since they cam do it mo other way, let them at least im this ἀπολυθέντες ToU ἐνταῦτα δεσμοῦ τῆς κακίας πορίσωνται φυγήν.
2 Hsze ergo, supra ea quz» operis initio diximus, responsa sunto illis qui supplicia, aut omnia, aut capitalia, sine ulla exceptione Christianis prohibita volunt, contra quam nos Apostolus docet, qui eum regio officio usum gladii inclusisset ut exereitium divinz ultionis, alibi orandum ait, ut reges Christiani fiant, et qua reges sunt, innocentibus sint prsesidio: quod, quie etiam post Evangelium propagatum magnz partis hominum est improbitas, obtineri non potest, nisi quorundain morte reprimatur aliorum audacia, quippe cum ne sic quidem inter tot cruces et supplicia sontium satis tuta sit innocentia.
3 Neque tamen abs re erit Christianis rectoribus, saltem ex parte aliqua, imitandum proponere *exemplum Sabaconis AEgyptii regis, pietatis nomine laudatissimi, a quo capitales penas in damnationem ad opus mutatas felicissimo successu narrat Diodorus: etiam ad Caucasum gentes quasdam ait