For, as has been amply shown by Lessius, 'a wicked action
may have its price fixed in money, by calculating the advantage
received by the person who orders it to be done and the trouble
taken by him who carries it into execution; on which account the
latter is not bound to restore the money he got for the deed, whatever
that may have been- homicide, injustice, or a foul act' (for such
are the illustrations which he uniformly employs in this question);
'unless he obtained the money from those having no right to dispose of
their property. You may object, perhaps, that he who has obtained
money for a piece of wickedness is sinning and, therefore, ought
neither to receive nor retain it. But I reply that, after the thing is
done, there can be no sin either in giving or in receiving payment for
it.' The great Filiutius enters still more minutely into details,
remarking 'that a man is bound in conscience to vary his payments
for actions of this sort, according to the different conditions of the
individuals who commit them, and some may bring a higher price than
others.' This he confirms by very solid arguments."
He then pointed out to me, in his authors, some things of this
nature so indelicate that I should be ashamed to repeat them; and
indeed the monk himself, who is a good man, would have been
horrified at them himself, were it not for the profound respect
which he entertains for his fathers, and which makes him receive
with veneration everything that proceeds from them.
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