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to se iven or considering the tribunal a a gibbet prepared
magistrate to e n his uari against both these error thath do not by Xcessi V severit V, Wound ather than eat Or, through a superstitio is assectation os clemency, sal into a mis-taken humani ty, hiuli is the orsia in os crueity by indulg-ing a Neali an ill udg0d leni ty, to the detriment of multitudes. For it is a remari not without foundation that was anciently applied to the govornmunt os serva that it is ad to livo
unde a prince ho permit nothing, ut much ors totve Under ne ho permit every thing.
XI. NoW ascit S Sometimus necessar sor hings an nationsto tali up arm for the infliction Os suci, public Vengeance, thesam reason il lua us to insor thecia usu ius os ars hichare underint en foro his end. For is the have been intrusted With ower o preserve the tranquillit os heir Wn territories,to suppres the seditioris tumulis Os disturbers, o Succour the Victim os oppression, and o puniSh crimes, - an hey Xert this power sor a belle purpose, than to repet the Violence of him ho disturbs both the privato repose of individual auditi genera tranqui it of the nation; ho excites insurrections an perpetrates et os oppreSSion, cruelay, and Very
For hero is no disseretico, hether e, Wh in a hostile man- ne invades disturbs, and pumdors the territor os an otho towhicli ho has no right, o naing, or ne of the meanest osmankiny ali person os this description ure quassyrio e consideredis robbers, and ought to e punishodos such. t istho dictato both os natura equi ty, and of the natur of the
ossice, heres ore, that princes aro armod nolinlyrio restra in theorimus os privat individual by judicia punishmonis, ut alsoto deson the territorios committest to thei charge by goingi War againSt an hostile aggression and themoly Spirit, in many pnSSage of Scripture, declares Such Wars to e lawsul. XII. scit be objected that tho o Testamen contain no
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but o describo the spirituat in gilom os Christ. Lastly that in hos very rilingscit is implied by the way that no changelias been made in this respout by the contingis Christ. For, Ut usu the oriis of Augustino, cis Christian disciplino condemno ali ars the oldiors ho inquire respocting their
accuse an salsely andi content With our ages.' in Aninjunction to e content illi their ages a certaini notin prohibition of tho militar lisse. V ut here ali magistratus ought to e ver cautio us that the follo no in an respectili impulsu os thei passions On the contrary, is puniShments are to se inflicted the ought noto bo recipitatodWith anger, Xasperate With hatred, o infla med illi implac
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XIII. In the last place, I hin k it necessar to adit, that tribute an taxos are the legitimate re Venue os princes Whicli, indoed tho ought principallyrio napio in Sustaining the public expenses of thei ossice, ut hicli ille may like-WiSe Se so the supportis thei domestic splendour, hici isclosely connected illi the dignit of the go verriment thatthu hold Thus e se that David Iehos aphat, Hegel tali, Iosiali, and ther plou kings, and likoWis Ioseph and Daniel, without an violation Os piet y on account of the ossico hichtho sillod, liuod a the public expenso and wo read in Egelii elos a Ver ample portionis landie in assigne d to the king ae in hieli passage, though the prophet is describin the spiritualliingdom os Christ, et e borrows tho modo oscit rom thelegitimate ingdonis os meti. On the other hand princeSihomsolves Ought to remember, that thei finanee are o Somuel private incomes, a the revenues of the whole eople,
uecordiu to the testimon os aut, y and thoros ore cannotb lavis odi dilapidatod Without manifes injustices Or, ather, that the are to e considered a the lood of the eopte no tospare hic licis the mos inhuman crueit and thei VariouSim post an tributes ought to e regarde me rely us id of the publie necessi ty, to burden ille eopte illi hicli, without cause, Ouid e tyrannica rapacit V. Theso hings ive Oeneouragementato prince to indulge profuSion and luxur and certaint there is no needo adit uel to thei passioris, hichos them Selves are more than sussicienti insum ex but ascit is of ery great importance, that linteuer the underi alie theyattemptri With a pure conscience et ore God i i necesSary, in ordo to their uoidin vain confide ne and contem p Os God that the be tangli ho sar heir right extend. or is
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governe by amon men Ani evon this I Would avo preferrei passing ove in silurice, is I id notono that it is apoin on hicli man person run into angerou errorS. OrSO me deny that a Stato is et constituted Whicli 0 glect thepolit os OSOS unu i go vernod by the common law of nationS. The angorous and oditio us natur of this opinion Ileave to the examination os other it, ill e sufficient for meto have vincod it o b suis an Isoolisti. Nom, it i necessaryto ObServe that common distinction, hi h distributos ali holam os God promulgated by Moses into moral, eremonial, and judicia ; and thos disserent in is os laws are to e distinetlyeXam ined that, may a Scertain ha belong to S, and lintdoes not. or et an ono e embari assed by thi Scrupte, that even the eremonia and judiciat precept aro ineui de in humorat. For the ancients who irs made his distinction, Were no ignorant that these No kin is os recept relatet tolli conduet os morat agent ; et, a the might e changedand abrogate Without assocting tho moralit os notion S, there-
fore the dii no cal them morat procopis They particularly applied his appellation to thos precept Without Whichahere caubem reni purityis morais, nor an permanent ulmos amoly lisse. XV. The mora law, heres ore, illi hiches hali egin, bella compri sed in two lead in nrticles, of hicli ne Simpi cornmund us to mors his God illi pure aith and pie ty,
ted to the doctrino os ioty, in asinu hos it ept the Je WishChurch in the worshii an sorvie os God, hichris the sirstartiole of the mora law, and ut a distinet rom piet itSeis, S these judicia regulations though the had n other endthan the preservation of that ovo, hicli is eirioine in the
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eterna la os God, et ad Something vhicli distinguishod
them rom that recept it self A the cere monteS, heres Ore, might be abrogate Without an Violation o injur os pie ty, Sotho precepi and duties os love re main os perpetua obligation, notiuit standin tho abolition os ali heso judicia ordinarices. Is his se true, certaint ali nations are est at liberi to nactsuch laxus a the shali nil to e respectively Xpedient sorthenis provido tho be framed accordiu to that perpetua ruleos love so that though he Var in orni, the may have lie
wardest thes and permittet promiScuous concubina ge, Withother stili more vile e Xecrabie, nil absurd am ver sarhom hinking ought to e consideredis in v Since tho areno only violations of ali righteousness, ut utrage against humanit it seis. XVI. Whates havs suid ill o more cloarly underest Ood is in ali in s e properi conside these Wo hing - the constitution os the a1 and iis equity, On the reason of hicli theconstitution itsuis is founded an restS. Equity bein naturat, is the fame to ali man kind and consequently nil la S, Onever Subjeci ought o have the Same equit so thei end. Particular ennet ments and regulationS, ein connected illi circUmstanceS, an parti dependent pota them ma b disserent in disserent cases ithout an improprie ty, provide theyare ali quali directed to the a me object of equi ty. NON, Sit is certain that the law of God, hicli, cal the morat lam, is no ther than a declaration Os natural law, and of that conScience hici has been engraven by God noli mindsos men the hole rule os this equi ty, of hicli e noWSpeati, is rescribe incit This equi ty therei ore must lonebe the cope, and rute, an end of nil la s. Whateve lawsshali 0 ramodo cordin to that ille, directo to that objeci, and limited to that end there i no reaSon hy e Should censure laena howeve the ma differ froin the Jowishla or rom acti ther. The law of God sorbid thos t. What punishment Was nacte for thieves, among the e S maybe suen in th book of Exodus. a The mos ancient luws of the nations punished thes by requirin a compensationos do ubi the aliae. Subsequent luws made a distinctionbet Neen open an secret liest. Some proceo ludo banishment, Some o flagellation, nil omeo the punishment os deat . False Witnes Was punished among the e S, Withthe Same punishment a suci testimony ould have caused to
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nishin muriter vitii duath, though in severa different ornas. The punishment os adulterer in disserent countries have been attondod illi dii serent degrues of Severi ty. et e See O , anilest his diversi ty the are ali directe to the Sume end. For the ali agro in de nouit in punishment againSt those crimes hic lare condemned by the eterna la os God suchn murde 1 S, thesi S adu uerio S, falso testimontes, though there is noti uniformit in the mode os punishment anu indeed, hi Si ne illier neceSSary, nor even X pedient. De Country, is it dii no inflictoli mos exemplary ongeance pon Urde rei S, Would oon e ruine by murder an robberies. One gerequire the Severit os punishment to se in creased. fisco unir be disturbed by an civi commotion the viis laicli generali uris from it must e corrected by ne edicis. Intime Os War ali humanit Would bo orgo iter amicis the in ofarmS, is men eremo awed by more than a common dread os punishment. Durin sumine and peStileneo, unieS grenter seVerit be employed, very thing ill sali into ruiti. Onenation is more prone than Other to Some particular Vice, unieSS
is abrogated, and the laws are proferrei to it is ithout nyso undation sor either re ther a s referredo it Whenthe are more approVed, o on a Simple compari Son, ut naccount of the circumstatices os time, place, and nation no doWe abrogate that hich Was novo gi ven to iis For the ordgave no that a by the an Os Moses to e promulgate damon ali nations and to e universali binding ut sterhavin talion th Joruisti nation into his Spectat charge, patronage, and protection, he was pleaSed O ecome, in a peculiarmanner, thei legislator, arid, Saecam a is legislator, in allthe lawS hicli 0 gave them, he had a specia regar to their
XVII. t O re main sor S, as e propoSed in the ast place, O Xamine hat ad vaning the common Societ os Christians derives rom larus, udgmenis, and magiStrate ; ith vhicli is connected another question - Whationibu privnte per-SOn oughtrio rende to magistrates, and ho far heir obedienceought to Xtend. Man person suppos the ossice Os magiStrae to e Os no se amon Christians for that the cannot, con Si Stently illi pie ty, appl so thoi assistance, because theyare sorbioden to have recolii serio revenge o litigation. But SPaul, noli contrary clearly testistes that the magistrate is
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this that horis divinol appotiatod in ordei that e may be defendod by his o ver an protection against the malice and injurius of ic ked inera, and ma lenil eaeeable nil secure livos. ut is it l, in vain that ho salven to us by tho ordformia protection, unius it e laWsul sor iis to vati ursolves of suci an ad vantage, it clearly follo S that e ma apponi tollim, and appi for his id, ithoiat an violation Os pie ty. Butior I have o do illi No oris os person for there remula itudo insanio Nith suchis ago sor litigation that thuy
With ther and the commune thoi lawsuit With a mortalbitternes of animositius, and with an insuriate cupidit os reverige and injury, and ut Sue them illi an implacabio ob-Stinaey, Ven to the ruin os thei adverSary. A the Sume time, that the ma not e thought to sto any thing rong, theydes en this perversenes unde the preteX of Seoli in justice. Hui, though it is allowable for a man to en denuouro obta injustice frona his Deighbour by a judicia process, o is notthures ore ut liberi to hat hi in or o churish a destre to urthiin, o to perSecute hirn Without mercy. XVIII. Lot suci persons, heres ore, undet stand that judicialproceSso are lawsul to thoSe ho se thoni rightly and thatthu right uso, both so the laintiis and so the defendant, is this First, is tho laintiis, eing injure uitlier in his ursoni in his
properi y ha recourSe to the protectionis the magistrato, Status his complaint, malles a jus and equitable cini m. ut ithout any destre os injur o revenge, Withou any asperit Oriatred, without an ardoia for contention, but ather preparet to nive his right, an to Su Stain Some di salivantage, than to chorishenmit agnins hi adversary. Seconilly, is thu defendant, be in Summoned appear On the da appotnted an defenditiis cause by the est argument in his O er Without an bitter-ness, ut illi the simple destro os maintaining his usi right.on the contrary, heu heir in d ure fissed illi malevolenco, corrupte With nVy, incensod illi rati, stimulatu mitti revelago, o inflante With the fervour os contention, o as todiministi thei charity, at tho procoedings of the juStest causeare novit ably iched For it ought to e an est ablishod maxim illi ait Christians that hoWe ver jus a causo may be,
io vard his adversary, ascis tho businos in disputo had atroady been settio and torminate by an amicabie adjustinent. Some, perhaps, ill objeci, that suci, moderation in lawsuit is arfrom eing Ver practi Sed, and that is no instanc os it oreto se found it ould e regarde a a prodigy. conseSS, indeed that in the corruptionis these times, the Xample os an
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iapright litigator is ver rare; ut tho hin iiset coaSes no tob good an pure, is it se no desiled by an adventilious evit.
Lut hen vo hea that the assistanc os the magistrate is ahol gis os God, it bellove iis to se the more SSiduOUS caution that it e no contaminat d by urauit t. XIX. Thoso h positi vel condemn ali controVersio atlaw, ought to undet Stand that illo thoret, rejecti hol ordinance of God, an a gis of he number of those hich maybe iure to the puro unlos tho moan to chargo Paul illia crime, ho repellei the calumnio Os hi accusers, XpoSingtheir ubi tot an malice otio, osor his jud gos asserte his right to tho privileges of a Roman Citigon and Who, hen heso undo necessary, appealed rom an unju St overnor to the tribunal os Caesar. It is no objoction to this iliat ali Christiansar sorbiddon the destro os reverige, hic his also iSh Obanish to tho groates distatice romini Christian judicatures. For, in a civi cause, no an proceed in the right Way, hodOeS Ot, Willi innocent simplicity, commit his cause to the judge a to a publicauardian without the east thought os a mutua retallation os evit, hicli is the passion Os reVenge. An in an more important cir criminui action e require the accuSe to e ne ho oes in to the coliri, influonco byn deSire os reven ge, assected by no resentinent of private injury, and havin no ther motive than to resis the attempis os mischievous man, that he ma no injure the public. ut is a vindictive Spirit be excluded, o offenco is committe against
deSire reUenge but a re also commande trio ait for the hand of the Lord, ho promisses that he wil assis and reveng the asDflicted and oppressed und theres ore that those horaeel the interseretice of tho magistrato ora bellais of thoniselve o otherS, anticipate ali thai ongeance of the celestia protector. ut his is ver sar rom ille truth. For the Vengo ne os ille magistratet to e considered, noti the erigeance of man, ut os God, Whicli, a cord in to the testimon os Paul, ho exorcisos by the minis tr os men or Our good. XX. o do e an more oppos tho prohibition an injunction os Christ, ruosis no ovil ut hosoo ver hali Sinite hoe noli right cheeli, turn to him tho the also andis an man illisu theo at theslaw, uni tali aWay thyioat, lethim avo hy cloah also. d In his passage, indeed herequires the miniis of his servant to e so sarciro in chorishinga deSire 1 rotaliation, as athoro suile tho repetition os an injury against them selves than to isti to reven gerit no do
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mitto d. g Yet his equanimit and moderation ill se noobstacte, ut that, Without an breach os friundshis to wardstheir nemies, the may avni themSelve of the assistance of the magistrat for the preservation os thei property or, romgeat for the public good, may bring a pestiloni offende to justico, though the lino he an only bo punished vitii death. For it is ver correcti explaine by Augustine, that the on os ali these recept is, ahat a jus an pious 911should e ready to bear illi patienco the wici editos of those Whom h destres to bucome good ather in ordo that thonumber of the good ma incrense, o that illi similar vici sed nos ho ma himself oin the numbor of the evit; and in the ex placo that the relate to the interna assection ofth hear more than to the externa actions in ordo that in the eeroe of our ind we a seel patience and benevolence, but initar utWard conduci mando that hicli, se tund tot ho ad vantago of thos to hom e ought to eo benevolent
XXI. Tho objoction hicli is requently allegod that laWsuit a re universali condemned by Paul, has no foundation in truth. h Ι may be asil understood rom his ortis that in tho Church of tho Corinthians there as an immoderaterage so litigation, so that tho exposed the ospe of Christ, an ali ho religion hicli the professed, to the cavit uti re-proaches of the impious. The rs thin Whicli Paulo prehende in them Was that the intemperance of thoi dissensions brought the gospe into discredit amon uubeli evers. An the
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Peter, unde the terni honour, comprehend a sincere and candid