lere_
that it be done _cum moderamine_. But the prince and the state have the
same authority with respect to their enemies at whose hands they have
suffered injury, which they have with regard to their own subjects;
and hence not only may they defend themselves lest either they or their
subjects suffer injury, but they may avenge injuries by inflicting
punishment, exact satisfaction for damage done, and take the enemies'
lives, if so the quiet and safety of their subjects require. Under this
head come the many wars waged by King David against the Philistines,
mentioned in the Scriptures; as also the war of the Machabee captains
against the kings Antiochus and Demetrius.

The third cause and ground is rebellion and disobedience of
subjects. This was the ground of David's war with Sheba, son of Bichri,
who raised a revolt, as you may read in II Sam. 20; [19] and this is
what St. Augustine says (_Contra Faustum Manichaeum_, I. 22, c. 74):
_Adversus violentiam resistentium sive deo sive aliquo legitimo imperio
jubente gerenda ipsa bella suscipiuntur a bonis ubi eos vel jubere
tale aliquid vel in talibus obedire juste ordo ipse constringit_
(in c. _Quid culpatur, ubi supra_.) [20]

The fourth cause and ground for a righteous war is when there is
default of keeping faith or carrying out agreements; for in such
case the party who has been wronged may lawfully make war on him
who, by not keeping faith, has done him injury. This made Joran
[Jehoram], king of Israel, wage war on Mesa [Mesha], king of Moab,
for his having failed to keep the agreements and to pay the tribute
which he had promised to pay to his suzerain, King Ahab; and that
this war was just is clear, for that he was assisted therein by the
holy and righteous Jehoshaphat, king of Judah, with the approval of
the prophet Elisha--who in the name of the Lord urged them on to war,
and promised them a sure victory--as is seen in II Sam. ch. 3. These
four causes and grounds, or any one of them by itself, justify war;
and there are other grounds also, but these are the most certain and
the most applicable to the matter in hand.

The third condition which, as we have said, must be fulfilled to
make a war righteous is a right intention on the part of him who
wages it; because, failing this, even when the other two conditions
concur--to wit, authority and just cause--a faulty intention may
render and does render the war unjust. This condition is also laid
down by St. Augus