murorum ambitum circumduxit, si aliquis ex ipsorum usu [lege casu. J. B.] percussus intereat.

2 Sed sicut antehac monuimus sæpe, non semper ex omni parte licitum est quod juri stricte sumto congruit; sæpe enim proximi caritas non permittet ut summo jure utamur. Quare etiam quæ extra propositum accidunt, et accidere posse prævidentur, cavenda erunt, nisi multo majus sit bonum quo nostra actio tendit, quam malum id quod metuitur, aut nisi in pari bono et malo multo major sit spes boni quam mali metus, quod prudentiæ arbitrandum relinquitur: sed ita ut semper in dubio ad eam partem quæ alteri magis quam sibi consulit, ut tutiorem, inclinandum sit. Sinite crescere zizania, inquit opti- Matth. xiii. mus magister, ne dum ea evellere vultis, evellatis et triticum. Multos occidere et indiscretos, inquit Seneca, incendii et ruinæ potentia est. Docent nos historia quam seria pœnitentia, Ambrosio monente, talem vindictæ immodestiam Theodosius expiaverit.

3 Nec si quid Deus interdum facit tale, id nobis in exemplum trahendum est, ob plenissimum illud dominii jus quod ille in nos habet, nobis vero alteri in alterum non concessit, ut

guilty of the death of another, says Augustine, who has walled round his own possessions, if any one be injured or killed by the wall falling.

2 But as we have often warned the reader, that which is agreeable to strict right is not always lawful in all respects: for often goodwill to our neighbour does not permit us to use rigorous rights. Wherefore the events which take place extraneously to our intent, and which we see to be likely, are to be provided against, except the good to which our action tends be much greater than the evil which is apprehended; or except, the good and the evil being equal, the hope of the good is much greater than the fear of the evil; a point which is to be left to the decision of prudence; with the caution that we are always, in a doubtful case, to regard the interest of others rather than our own, as the safer course. Let the tares grow,

So

says the best of Teachers, lest you pull up the wheat with them. Seneca says that to cause conflagration and ruin, is to destroy many without distinction. We learn from history, with how grave a remorse Theodosius, on Ambrose's admonition, expiated such an unmeasured course of punishment, [when he had sacked Thessalonica for a sedition, A. c. 390. Gronov.]

3 And if God sometimes does something of this kind, we are not to draw that into an example for us; for he has unlimited dominion over us, but he has not given us such dominion over others, as we

28. 29

Fide Thom.

2, 2. q. 64. art. 2.

Clcm. c. 26.

[Lib. 1. c. xxi. § 14.]

alibi notavimus. Et tamen ille ipse Deus, hominum suo jure dominus, ob paucissimos bonos parcere solet quamvis magnæ malorum universitati, et eo suam, qua judex est, æquitatem testatam facit, ut Abrahami cum Deo colloquium de Sodomis aperte nos docet. Et ex his quidem generalibus regulis cognosci potest quantum in hostem liceat naturaliter.

V. 1 Sed et quæstio incidere solet, quid liceat in eos qui hostes non sunt, aut dici nolunt, sed hostibus res aliquas subministrant. Nam et olim et nuper de ea re acriter certatum scimus, cum alii belli rigorem, alii commerciorum libertatem defenderent.

2 Primum distinguendum inter res ipsas. Sunt enim quæ in bello tantum usum habent, ut arma: sunt quæ in bello nullum habent usum, ut quæ voluptati inserviunt: sunt quæ et in bello et extra bellum usum habent, ut pecuniæ, commeatus, "naves, et quæ navibus adsunt. In primo genere verum est dictum Amalasuinthæ ad Justinianum, in hostium esse partibus qui ad bellum necessaria hosti administrat. Secundum genus De Benef. vii. querelam non habet. Sic Seneca tyranno gratiam se relaturum ait, si beneficium illi neque vires majores daturum est ad

Procop. i.

Gotth. c. 3.

20.

e Naves et quæ navibus adsunt] Athenis droppnтa, id est, evehi vetita, lina, utres, lignum, cera, pix. Scholi

astes ad Aristophanis nubes et equites. [In Equit. vers. 282. In Scholiis ad Nubes nihil hac de re : sed voluit dicere

have elsewhere explained. And even God himself, who is the supreme Lord of men, often spares the whole body, though large, for the sake of a few good men; and thus manifests his equity as a judge; as the dialogue of God with Abraham concerning Sodom plainly shews.

From these general rules we may see what is lawful against an enemy by Natural Law.

V. 1 But the question often arises, what is lawful against those who are not enemies, or will not allow themselves to be so called, but who provide our enemies with supplies of various kinds. This has been a point sharply contested, both anciently and recently; one party defending the rigorous rights of war, the other, the freedom of

commerce.

2 In the first place, we must make a distinction as to the things supplied. For there are some articles of supply which are useful in war only, as arms; others which are of no use in war, but are only luxuries; others which are useful both in war, and out of war, as money, provisions, ships and their furniture. In matters of the first kind, that is true which Amalasuintha said to Justinian, that they are of the party of the enemy who supply him with what is neces

exitium commune, neque confirmaturum quas habet, id autem est quod reddi illi sine pernicie publica possit: quod explicans addit: pecuniam quæ satellitem stipendio teneat non subministrabo; si marmora et vestes desiderabit, nihil oberit cuiquam id quo luxuria ejus instruitur; militem et arma non suggeram. Si pro magno petet munere artifices scena et quæ feritatem ejus emolliant, libens offeram. Cui triremes et æratas non mitterem, lusorias, et cubiculatas, et alia ludibria regum in mari lascivientium mittam. Et Ambrosio judice, largiri ei qui conspiret adversus patriam non Lib. i. 30. de est probabilis liberalitas.

3 In tertio illo genere usus ancipitis, distinguendus erit belli status. Nam si tueri me non possum nisi quæ mittuntur intercipiam, necessitas, ut alibi exposuimus, jus dabit, sed sub onere restitutionis, nisi causa alia accedat. Quod si juris mei executionem rerum subvectio impedierit, idque scire potuerit qui advexit, ut si oppidum obsessum tenebam, si portus clausos, et jam deditio aut pax exspectabatur, tenebitur ille mihi de damno culpa dato, ut qui debitorem carceri exemit, aut fugam ejus in meam fraudem instruxit: et ad damni dati

Ranas, vers. 365. J. B.]

d Si beneficium illi, neque vires ma

jores daturum est ad exitium commune]
Vide Parutam libro vii.

sary in war. The second class of objects is not a matter of com-
plaint. So Seneca says that he would do kindnesses even to a tyrant,
if the service so rendered neither gave him greater power for the
common mischief, nor confirmed the power which he had, but was
only what might be given him without any public evil: I will not give
him money to pay his satellites; but there is no reason why I should
not furnish him with marbles and tapestries for his luxury. I will
not supply him with soldiers and armour; but if he pressingly asks
for stage-players who may soften his disposition, I will willingly give
them. I would not send him ships of war, but I will send him ships
of pleasure, barges, and other playthings of kings who amuse them-
So Ambrose judges, that to give money to him who
is conspiring against his country is not a laudable liberality.
last quotation belongs to the first, not to the second case.]
3 In the third class, objects of ambiguous use, the state of the war
is to be considered. For if I cannot defend myself except by inter-
cepting what is sent, necessity, as elsewhere explained, gives us a right
to intercept it, but under the obligation of restitution, except there
be cause to the contrary. If the supplies sent impede the exaction
of my rights, and if he who sends them may know this; as if I were

selves at sea.

[This

Offic.

cap. 6, et 17.

De Judais.

(Lib. II. c. ii.

6.]

Restit. p. 3.

modum res quoquc ejus capi, et dominium earum debiti consequendi causa quæri poterit. Si damnum nondum dederit, sed Silv. in Verb. dare voluerit, jus erit rerum retentione eum cogere ut de futuro caveat obsidibus, pignoribus, aut alio modo. Quod si præterea evidentissima sit hostis mei in me injustitia, et ille eum in bello iniquissimo confirmet, jam non tantum civiliter

§ 12.

besieging a town, or blockading a port, and if surrender or peace were expected; he will be bound to me for damages; as a person would who liberates my debtor from prison, or assists his flight to my injury; and to the extent of the damage, his property may be taken, and ownership thereof be assumed for the sake of recovering my debt. If he have not yet caused damage, but have tried to cause it, I shall have a right, by the retention of his property, to compel him to give security for the future, by hostages, pledges, or in some other way. But if, besides, the injustice of my enemy to me be very evident, and he con

tenebitur de damno, sed et criminaliter, ut is qui judici imminenti reum manifestum eximit : atque eo nomine licebit in eum statuere quod delicto convenit, secundum ea quæ de pœnis diximus; quare intra eum modum etiam spoliari poterit.

4 Et has ob causas solent a bellum gerentibus publica

firm him in a most unjust war, he will then be bound to me not only civilly, for the damage, but also criminally, as being one who protects a manifest criminal from the judge who is about to inflict punishment: and on that ground it will be lawful to take such measures against him as are suitable to the offense, according to the principles laid down in speaking of punishment; and therefore to that extent he may be subjected to spoliation.

4 On this account, belligerents commonly issue manifestos to other e There are examples of rules on this subject in the Roman Law. [See the quotations.] In modern times, the book Consolato del Mare was published in