第77章
TO THE REVEREND FATHERS, THE JESUITS October 23, 1656REVEREND FATHERS, If I had merely to reply to the three remaining charges on the subject of homicide, there would be no need for a long discourse, and you will see them refuted presently in a few words; but as I think it of much more importance to inspire the public with a horror at your opinions on this subject than to justify the fidelity of my quotations, I shall be obliged to devote the greater part of this letter to the refutation of your maxims, to show you how far you have departed from the sentiments of the Church and even of nature itself.The permissions of murder, which you have granted in such a variety of cases, render it very apparent, that you have so far forgotten the law of God, and quenched the light of nature, as to require to be remanded to the simplest principles of religion and of common sense.
What can be a plainer dictate of nature than that "no private individual has a right to take away the life of another"? "So well are we taught this of ourselves," says St.Chrysostom, "that God, in giving the commandment not to kill, did not add as a reason that homicide was an evil; because," says that father, "the law supposes that nature has taught us that truth already." Accordingly, this commandment has been binding on men in all ages.The Gospel has confirmed the requirement of the law; and the Decalogue only renewed the command which man had received from God before the law, in the person of Noah, from whom all men are descended.On that renovation of the world, God said to the patriarch: "At the hand of man, and at the hand of every man's brother, will I require the life of man.Whoso sheddeth man's blood, by man shall his blood be shed; for man is made in the image of God." (Gen.ix.5, 6.) This general prohibition deprives man of all power over the life of man.And so exclusively has the Almighty reserved this prerogative in His own hand that, in accordance with Christianity, which is at utter variance with the false maxims of Paganism, man has no power even over his own life.
But, as it has seemed good to His providence to take human society under His protection, and to punish the evil-doers that give it disturbance, He has Himself established laws for depriving criminals of life; and thus those executions which, without this sanction, would be punishable outrages, become, by virtue of His authority, which is the rule of justice, praiseworthy penalties.St.Augustine takes an admirable view of this subject."God," he says, "has himself qualified this general prohibition against manslaughter, both by the laws which He has instituted for the capital punishment of malefactors, and by the special orders which He has sometimes issued to put to death certain individuals.And when death is inflicted in such cases, it is not man that kills, but God, of whom man may be considered as only the instrument, in the same way as a sword in the hand of him that wields it.But, these instances excepted, whosoever kills incurs the guilt of murder."It appears, then, fathers, that the right of taking away the life of man is the sole prerogative of God, and that, having ordained laws for executing death on criminals, He has deputed kings or commonwealths as the depositaries of that power- a truth which St.Paul teaches us, when, speaking of the right which sovereigns possess over the lives of their subjects, he deduces it from Heaven in these words: "He beareth not the sword in vain; for he is the minister of God to execute wrath upon him that doeth evil." (Rom.13.4.) But as it is God who has put this power into their hands, so He requires them to exercise it in the same manner as He does himself; in other words, with perfect justice; according to what St.Paul observes in the same passage: "Rulers are not a terror to good works, but to the evil.Wilt thou, then, not be afraid of the power? Do that which is good: for he is the minister of God to thee for good." And this restriction, so far from lowering their prerogative, exalts it, on the contrary, more than ever; for it is thus assimilated to that of God who has no power to do evil, but is all-powerful to do good; and it is thus distinguished from that of devils, who are impotent in that which is good, and powerful only for evil.There is this difference only to be observed betwixt the King of Heaven and earthly sovereigns, that God, being justice and wisdom itself, may inflict death instantaneously on whomsoever and in whatsoever manner He pleases;for, besides His being the sovereign Lord of human life, it certain that He never takes it away either without cause or without judgement, because He is as incapable of injustice as He is of error.Earthly potentates, however, are not at liberty to act in this manner; for, though the ministers of God, still they are but men, and not gods.
They may be misguided by evil counsels, irritated by false suspicions, transported by passion, and hence they find themselves obliged to have recourse, in their turn also, to human agency, and appoint magistrates in their dominions, to whom they delegate their power, that the authority which God has bestowed on them may be employed solely for the purpose for which they received it.