ΟΡ. XXVI] DE CAUSIS JUSTIS UT BELLUM, ETC. 453 ut id si admittatur pereat sspe respubliea; quia plerunque non expediat rationes consiliorum edi populo. Ut enim hoc verum sit de causis suasoriis belli, de justificis verum non est, quas oportet claras esse et evidentes, et proinde tales quz palam exponi et possint et debeant.
6 Quod de legibus nimis forte indistincte dietum a Ter- Aro. c 4. τι tulliano est, in his legibus sive edictis de bello gerendo locum * 5. justissime habet: neque civis fideliter legi obsequitur, ignorans quale sit quód. ulciscitur lev: nulla lex sibi soli conscientiam justitice suc debet, sed eis a quibus obsequium evspectat. Ceterum suspecta lev est, que probari se non vult: improba autem, si non probata dominetur. Apud Papinium Achilles Ulyxi se ad bellum excitanti ait (AcAilleid. Lib. ri. vers. 332): Qu:e Danais tanti primordia belli, Ede: libet justas hinc sumere protinus iras. Apud eundem Theseus ( Theb. xui. 648): Ite alacres, tantz?eque precor confidite causz. Propertius dixerat (Lib. rv. Eleg. vt. vers. 51, 52): Frangit et attollit vires in milite causa: Quz nisi justa subest, excutit arma pudor.
5 Nescio cujus fide hoc referat Auc- ^ brechtus, quandoquidem Jovis mandator: sed cuivis statim patet, exemplum. tum injustum erat, et tale a Mercurio aptum non esse, ut etiam observavit O- ^ non poterat non adgnosci. J. B.
death, as worse than Antony who commanded the act. Nor is that of much weight which is alleged on the other side; that if such a rule were adopted, the state would often be damaged, since generally it is not expedient to publish to the people the grounds of public acts. For however true this may be of the impelling causes of war, it is not true of the justificatory causes, which should be clear, and such as both may and ought to be openly expóunded.
6 What Tertullian says, somewhat indistinctly, of laws in general is very just with regard to laws or ediets for making war:.A citizen. does not obey the laws faithfully if he be ignorant at what crime the punishment of the law is aimed. — The law may mot be content with its own conscience; it owes a, justification to those for whom it claims obedience..A law is suspected, which does not seek moral approbation; it is bad, if, being examined, it is not approved. So in the Achilleis of Statius, Achilles requires Ulysses to instruct him of the justice of the Greek cause. And in his TAebais, Theseus bids his followers to go forwards, confiding in their just cause. So Propertius had said that the soldier's courage rises and falls with his cause; and that if that be not just, his Nazar. Paneg. Constantin. c.7, ed. Cellar.
JEgid. Reg. de act. sup. disp. 31. dub.
454 DE CAUSIS JUSTIS UT BELLUM, ETC. [118. II.
Cui par illud Panegyristz:: tantum etiam inter arma, bona conscientia sibi vindicat, ut jam ceperit non virtutis magis quam integritatis esse victoria. Ac sie viri quidam eruditi interpretantur j"* quod legitur "Gen. xiv. 14, ut sensus sit, ministros Abrahami ante prelium ab ipso plene institutos de armorum suorum justitia.
7 Et sane denuntiationes, ut mox infra dicemus, palam fieri solebant et expressa causa, ut totum quasi genus humanum de justitia cause posset cognoscere. Scilicet prudentia virtus est, ut οὐ 5 Aristoteli visum, imperantis propria: justitia vero hominis qua homo est.
8 Omnino autem sequenda videtur ea quam diximus Adriani sententia, si subditus non modo dubitet, sed argumentis probabilibus inductus magis in id propendeat ut bellum injustum esse putet: precipue vero si de aliis impetendis, non de suis tuendis agatur.
9 Quin probabile est, etiam carnifici qui damnatum occiτ Genesis xiv. 14] Quidam in eundem sensum trahunt vocem v25*3n et interpretantur ὦ se institutos. Herodes in oratione ad Judzos post cladem in Arabia, apud Josephum: βούλομαι δὲ πρῶτον μὲν ὑπὲρ TOU πολεμεῖν ὡς δι-καίως αὐτὸ ποιοῦμεν, ἐπιδεῖξαι, διὰ τὴν ὕβριν τῶν ἐναντίων ἠναγκασμένοι" μέγιστον γὰρ, εἰ μάθοιτε τοῦτο, προ- θυμίας αἴτιον ὑμῖν ἔσται" νοῖο autem ostendere vobis quam juste susceperimus hoc bellum, coacti inimicorum contumelis. ld enim si intellexeritis, magnum vobis ad. audendum erit incitamentum. (Antiq. Jud. Lib. xv. cap. v. 8 8. division. Hudson.)
arms are blunted. And so that Panegyrist says, that conscience has 580 great ἃ power in arms, that victory depends more upon integrity than upon courage. And so some learned men interpret what is said of Abraham's arming his servants, to imply that he instructed them of the justice of his cause, Gen. xiv. 14.
7 And in fact, declarations of war used to be made, as we shall have to say hereafter, accompanied by a declaration of the cause of the war; that the whole human race, as it were, might judge of its justice. And as Aristotle says, prudence is properly the virtue of a ruler, but justice is ἃ virtue which belongs to man as man.
8 But undoubtedly the opinion of Adrian which we have mentioned seems fit to be followed, if the subject not only doubts of the justice of the cause, but, induced by probable arguments, rather inclines to believe the war unjust: especially if the question be of attacking others, not of defense.
9 Itis also a probable opinion that an executioner who is to put a man to death, ought to know that there is ἃ cause in his deserts for doing so; either as having been aware of the trial and proofs, or surus est, hactenus, aut quod qu:stioni et actis interfuerit, aut ex rei confessione cognita esse debere causs merita,?ut satis οἱ constet mortem ab eo commeritam: idque nonnullis in locis observatur: nec aliud spectat lex Hebrs;a, cum ad pe. xvii 7. lapidandum eum qui damnatus est testes vult przeire populo. V. 1 Quod si subditorum animis per causz expositionem satis nequeat fieri, omnino officium erit boni magistratus sity. in Verb. tributa ipsis potius extraordinaria imperare, quam operam circafin. militarem: prsesertim ubi non defuturi sunt alii qui militent: quorum voluntate non tantum bona, sed et mala uti potest rex justus, quomodo Deus et Diaboli et impiorum parata opera utitur; et sicut culpa caret qui egestate pressus pecuniam sumit ab improbo fceneratore. 2 Imo etiam si de causa belli dubitari non possit, minime tamen videtur zsquum ut Christiani inviti cogantur militare, "eum a militia abstinere, etiam cum militare liceat, majoris cujusdam sit sanctitatis, quz et ἃ clericis et a peenitentibus 9$ Ἢ δὲ φρόνησις ἄρχοντος ἴδιος ^ sequentibus. Aliquot etiam carnifices ἀρετὴ μόνη. Politic. Lib. 11r. cap. iii. [cap. ii. 8 11. Stahr.]. J. B.
5 Ut satis ei constet mortem ab eo commeritam] Ideo indicta causa sacerdotes Nobze habitantes occidere noluere Saulis ministri Doego probiores, 1. Sam.
ad Christum conversi in posterum eo munere ut periculoso abstinuere. Vide Martyrologium, et Bedam, 1. 1. cap. 7.
7 Heic et in przcedentibus non satis adcurate Auctorem nostrum ratiocinari, ostendimus in Notis nostris Gallicis.
xxii. 17. Et Achabi spiculator tertius — J. 8.
nocere Elie noluit, 11. Regum i, 13. et by the confession of the criminal. And this is observed in some places; and to this the laws of the Hebrews seem to have regard, when, in the stoning of a condemned person, it directs the witnesses to begin the execution.
V. 1 But if the minds of the subjects cannot be satisfied by tho exposition of the cause, it will by all means be the part of a good magistrate rather to impose extraordinary contributions upon them, than military service; especially as it is to be supposed that persons willing to serve as soldiers will not be wanting; whose acts, not only ifthey are morally good, but even if they are bad, a just king may use; even as God makes use of the spontaneous acts of the devil and of impious men; and as he is free from fault, who being in pecuniary distress, takes money from a wicked usurer.
2 And even if there can be no doubt as to the justice of the war, it does not seem at all equitable that Christians who are unwilling should be eompelled to act as soldiers; when we consider that to abstain from military service, even when such service is lawful, is the course Contr. Cels.
456 DE CAUSIS JUSTIS UT BELLUM, ETC. [Lrr.II.
diu exacta est,-aliüs vero omnibus multis modis commendata. Origenes Celso Christianis objectanti militi: detrectationem sic respondet: his qui « fide alieni pro republica militare nos jubent, et homines occidere, ita, respondebimus: Hi qui simulaerorum vestrorum sunt sacerdotes, et deorum quos putatis flamines, dextras puras servant sacrificiorum ergo, ut ea incruentis et nulia, cede maculatis manibus offerant his qui creduntur dii: neque si quod emoriatur bellum sacerdotes asseribuntur mwumeris. Quod si id ratione mon caret, quanto magis ceteris militantibus, illi quoque suo modo censendi sunt militare, tanquam Dei sacerdotes atque cultores, qui manus quidem servant puras, sed precibus apud JDewm certant pro his qui juste mülitant, et pro eo qui juste regnat? quo in loco sacerdotes vocat quosvis Christianos, exemplo sanctorum scriptorum, Apoc. i. 6; 1 Pet. ii. 5.
VI. 1 Arbitror vero evenire etiam posse, ut in bello non dubio tantum sed et manifeste injusto justa aliqua esse possit subditorum defensio. Nam cum subditos innocentes, et a belli culpa remotos, interficiendi jus verum et internum hostis, justum quamvis bellum gerens, non habeat, nisi aut ad necessariam defensionem, aut per consequentiam et extra propositum, (pens enim ill obnoxii non sunt) sequitur ut si certo constet hostem eo venire animo, ut hostilium subditodirected by especial holiness, such as was long exacted of ecclesiastical persons and penitents, and strongly recommended to all others in many ways. Origen, answering the objection of Celsus to the Christians, that they declined military service, says: Z'hose who vequire this, we remind, of the priests of the heathens, who were bound to keep themselves pure from the shedding of human blood; and this ought still to be the vule for those who are all priests of God. | "They 4n their prayers to God, wrestle for them who fight justly, and for him who reigns justly: where he calls all Christians priests, following the Scriptures, VI. 1 I think however that it may happen, that in a war not doubtful, but even manifestly unjust, there may be a just defense of the subjects who take a part in it. For since the enemy, though carrying on à just war, has not a true and intrinsic right to kill innocent subjects, who have nothing to do with the fault of the wars, except either for necessary defense, or by consequence and extrinsically to his purpose; (for they are not liable to punishment:) it follows that if it be clear that the enemy comes with such a purpose Car. XXVL] DE CAUSIS JUSTIS UT BELLUM, ETC. 457 rum vit» parcere cum possit, omnino nolit, subditi illi tueri se possint ex jure naturz», quod gentium jure ademptum illis non est.
2 Neque tune dieemus bellum utrinque justum esse: non enim de bello, sed de certa ae definita actione qusritur. Ila autem actio, quamvis de cetero jus ad bellum habentis, injusta est, et proinde juste repellitar.
that though he could save the lives of the subjeets of his adversary, he will not; those subjects may defend themselves by the law of nature, which they are not divested of by the law of nations.
2 Nor shall we then say that the war is just on both sides; for the question is not concerning the justice of the war, but concerning a certain and definite action of the enemy. — And this action, though it be the action of a person having in other respects a right of making war, is unjust, and therefore may be justly repelled.
END OF VOLUME II.
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