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. Augustine (_Contra Faustum_), and he is quoted by Gratian (in c. _Quid culpatur_); and as his words are of great weight and define wherein a bad intention consists, it is well to quote them: _Quid culpatur in bello? an quid moriuntur quandoque morituri ut dominentur in pace victuri? Hoc reprehendisse timidorum est non religiosorum. Nocendi cupiditas, ulciscendi crudelitas, impacatus atque implacabilis animus, feritas rebellandi, libido dominandi et si quae sunt similia: haec sunt quae in bellis jure culpantur_. [21] And what must be the right intention of the prince in levying war the same Augustine declares in the book _De Verbo Domini_; and the passage is found in c. _A pud, ubi supra: Apud veros dei cultores et ipsa bella peccata non sunt quae non cupiditate aut crudelitate sed pacis studio geruntur ut mali coerceantur et boni subleventur_. [22] Peace is the end that is to be sought in war, and so saith Aristotle (lib. 10 _Ethicorum_): _Bellum gerimus ut in pace degamus_. [23] And Augustine says the same (_Epist. ad Bonifacium_): _Non quaeritur pax ut bellum exerceatur, sed bellum geritur ut pax acquiratur._ [24]