This is not the way in which I deal with your writings: I send them to all my friends; I wish everybody to see them.And I verily believe that both of us are in the right for our own interests; for, after having published with such parade this fourth Imposture, were it once discovered that you have made it up by foisting in one passage for another, you would be instantly denounced.It will be easily seen that if you could have found what you wanted in the passage where Lessius treated of this matter, you would not have searched for it elsewhere, and that you had recourse to such a trick only because you could find nothing in that passage favourable to your purpose.You would have us believe that we may find in Lessius what you assert, "that he does not allow that this opinion (that a man may be lawfully killed for a buffet) is probable in theory"; whereas Lessius distinctly declares, at number 80: "This opinion, that a man may kill for a buffet, is probable in theory." Is not this, word for word, the reverse of your assertion? And can we sufficiently admire the hardihood with which you have advanced, in set phrase, the very reverse of a matter of fact! To your conclusion, from a fabricated passage, that Lessius was not of that opinion, we have only to place Lessius himself, who, in the genuine passage, declares that he is of that opinion.Again, you would have Lessius to say "that he condemns the practice of it"; and, as I have just observed, there is not in the original a single word of condemnation; all that he says is: "It appears that it ought not to be easily permitted in practice- In praxi non videtur facile permittenda." Is that, fathers, the language of a man who condemns a maxim? Would you say that *****ery and ****** ought not to be easily permitted in practice? Must we not, on the contrary, conclude that as Lessius says no more than that the practice ought not to be easily permitted, his opinion is that it may be permitted sometimes, though rarely?
And, as if he had been anxious to apprise everybody when it might be permitted, and to relieve those who have received affronts from being troubled with unreasonable scruples from not knowing on what occasions they might lawfully kill in practice, he has been at pains to inform them what they ought to avoid in order to practise the doctrine with a safe conscience.Mark his words: "It seems," says he, "that it ought not to be easily permitted, because of the danger that persons may act in this matter out of hatred or revenge, or with excess, or that this may occasion too many murders."From this it appears that murder is freely permitted by Lessius, if one avoids the inconveniences referred to- in other words, if one can act without hatred or revenge and in circumstances that may not open the door to a great many murders.To illustrate the matter, I may give you an example of recent occurrence- the case of the buffet of Compiegne.You will grant that the person who received the blow on that occasion has shown, by the way in which he has acted, that he was sufficiently master of the passions of hatred and revenge.It only remained for him, therefore, to see that he did not give occasion to too many murders; and you need hardly be told, fathers, it is such a rare spectacle to find Jesuits bestowing buffets on the officers of the royal household that he had no great reason to fear that a murder committed on this occasion would be likely to draw many others in its train.You cannot, accordingly, deny that the Jesuit who figured on that occasion was killable with a safe conscience, and that the offended party might have converted him into a practical illustration of the doctrine of Lessius.And very likely, fathers, this might have been the result had he been educated in your school, and learnt from Escobar that the man who has received a buffet is held to be disgraced until he has taken the life of him who insulted him.But there is ground to believe that the very different instructions which he received from a curate, who is no great favourite of yours, have contributed not a little in this case to save the life of a Jesuit.Tell us no more, then, of inconveniences which may, in many instances, be so easily got over, and in the absence of which, according to Lessius, murder is permissible even in practice.This is frankly avowed by your authors, as quoted by Escobar, in his Practice of Homicide, according to your Society."Is it allowable," asks this casuist, "to kill him who has given me a buffet? Lessius says it is permissible in speculation, though not to be followed in practice- non consulendum in praxi- on account of the risk of hatred, or of murders prejudicial to the State.Others, however, have judged that, by avoiding these inconveniences, this is permissible and safe in practice- in praxi probabilem et tutam judicarunt Henriquez,"&c.See how your opinions mount up, by little and little, to the climax of probabilism! The present one you have at last elevated to this position, by permitting murder without any distinction between speculation and practice, in the following terms: "It is lawful, when one has received a buffet, to return the blow immediately with the sword, not to avenge one's self, but to preserve one's honour." Such is the decision of your fathers of Caen in 1644, embodied in their publications produced by the university before parliament, when they presented their third remonstrance against your doctrine of homicide, as shown in the book then emitted by them, on page 339.Mark, then, fathers, that your own authors have themselves demolished this absurd distinction between speculative and practical murder- a distinction which the university treated with ridicule, and the invention of which is a secret of your policy, which it may now be worth while to explain.
The knowledge of it, besides being necessary to the right understanding of your 15th, 16th, 17th, and 18th charges, is well calculated, in general, to open up, by little and little, the principles of that mysterious policy.
