[165]. In his book, De Spe, vol. ii., d. 15, sec. 4, 848.
[166]. De Sub. Pecc., diff. 9; Diana, p. 5; tr. 14, r. 99.
[167]. Before the age of Louis XIV. the practice of duelling prevailed in France to such a frightful extent that a writer, who is not given to exaggerate in such matters, says, that “It had done as much to depopulate the country as the civil and foreign wars, and that in the course of twenty years, ten of which had been disturbed by war, more Frenchmen perished by the hands of Frenchmen than by those of their enemies.” (Voltaire, Siècle de Louis XIV., p. 42.) The abolition of this barbarous custom was one of the greatest services which Louis XIV. rendered to his country. This was not fully accomplished till 1663, when a bloody combat of four against four determined him to put an end to the practice, by making it death, without benefit of clergy, to send or accept a challenge.
[168]. Sanchez, Theol. Mor., liv. ii. c. 39, n. 7.
[169]. Escobar, tr. 6, ex. 4, n. 26, 56.
[170]. Francois Amicus, or L’Amy, was chancellor of the University of Gratz. In his Cours Theologique, published in 1642 he advances the most dangerous tenets, particularly on the subject of murder.
[171]. This is true; but in the case of heretics, at least, they found out a convenient mode of compromising the matter. Having condemned their victim as worthy of death, he was delivered over to the secular court, with the disgusting farce of a recommendation to mercy, couched in these terms: “My lord judge, we beg of you with all possible affection, for the love of God, and as you would expect the gifts of mercy and compassion, and the benefit of our prayers, not to do anything injurious to this miserable man, tending to death or the mutilation of his body!” (Crespin, Hist. des Martyres, p. 185.)
[172]. It may be noticed here, that Father Daniel has attempted to evade the main charge against the Jesuits in this letter by adroitly altering the state of the question. He argues that the intention is the soul of an action, and that which often makes it good or evil; thus cunningly insinuating that his casuists refer only to indifferent actions, in regard to which nobody denies that it is the intention that makes them good or bad. (Entretiens de Cleandre et d’Eudoxe, p. 334.) It is unnecessary to do more than refer the reader back to the instances cited in the letter, to convince him that what these casuists really maintain is, that actions in themselves evil, may be allowed, provided the intentions are good; and, moreover, that in order to make these intentions good, it is not necessary that they have any reference to God, but sufficient if they refer to our own convenience, cupidity or vanity. (Apologie des Lettres Provinciales, pp. 212–221.)
[173]. This Letter also was revised by M. Nicole.
[174]. The president referred to was Pompone de Bellievre, on whom M. Pelisson pronounced a beautiful eulogy.