‘The seventh and two following reasons are founded on the civil laws, which declare there are three sorts of men who may lawfully be put to death,—namely, such as disgrace their knighthood, highway robbers, and housebreakers found during the night within any dwelling. Now my lord of Orleans cannot be included with any one of the above three classes. He was ever attended by a noble body of chivalry, and was fond of it beyond measure. And in regard to the two other cases, I maintain that the law does not command such to be slain except when the danger is most inevitable. They can in no wise be applicable to my lord of Orleans, who, thank God, was no waylayer on the high roads, nor a housebreaker; and there is no law in the world that can excuse our adversary. ‘The example of Moses, who slew an Egyptian without any authority, is produced to support the tenth reason. To this I say, according to the opinion of St Austin and many other doctors, that Moses sinned in killing the Egyptian; and although Moses and St Peter both acted contrary to the rules of justice, their cases are not similar,—for Moses was a Hebrew, and noticing an unbeliever moving towards his brother, to slay him, put him to death to prevent him from so doing. ‘The eleventh reason is grounded on the instance of Phineas, who slew Zambry without orders, and not only remained unpunished, but was remunerated for it. Thomas Aquinas says, in exculpation of this act, that he did it as a teacher of the law, for he was the son of the high priest, and, on this account, had power and public authority. This is also inapplicable to the question before us, as history will show. ‘The twelfth reason is founded on Saint Michael having slain Lucifer without the Divine command. For this he was rewarded with riches and power, as our opponent says. To this I reply, That St Michael did not slay Lucifer,—and the assertion that he did so is deserving only of derision; for the slaying of Lucifer is nothing more than the deprivation of the Divine grace, and of the sovereign glory of paradise, whence he was cast out by God for his inordinate pride. O, my lords! in what book has this advocate learned such theology? I am confounded at the boldness of his assertions, for there is not certainly any book in which it can be found. On the contrary, we see in the epistle of St Jude, that St Michael dared not to rail against Lucifer, although he had power over him, nor command him to do any thing; but he only said, ‘Our Lord commands thee;’ and thus it clearly appears, that the arguments which our adversary has produced are no way applicable to his case, nor can they serve to justify his disloyal and treacherous act.