With regard to necessaries, out of which we are bound to give in cases of extreme and urgent necessity, it must be obvious, from the conditions by which he has limited the obligation, that the richest man in all Paris may not come within its reach once in a lifetime. I shall only refer to two of these. The first is, That “_we must know_ that the poor man cannot be relieved from any other quarter—_hæc intelligo et cætera omnia, quando SCIO nullum alium opem laturum_.” What say you to this, fathers? Is it likely to happen frequently in Paris, where there are so many charitable people, that I _must know_ that there is not another soul but myself to relieve the poor wretch who begs an alms from me? And yet, according to Vasquez, if I have not ascertained that fact, I may send him away with nothing. The second condition is, That the poor man be reduced to such straits “that he is menaced with some fatal accident, or the ruin of his character”—none of them very common occurrences. But what marks still more the rarity of the cases in which one is bound to give charity, is his remark, in another passage, that the poor man must be so ill off, “that he may conscientiously rob the rich man!” This must surely be a very extraordinary case, unless he will insist that a man may be ordinarily allowed to commit robbery. And so, after having cancelled the obligation to give alms out of our superfluities, he obliges the rich to relieve the poor only in those cases when he would allow the poor to rifle the rich! Such is the doctrine of Vasquez, to whom you refer your readers for their edification! I now come to your pretended Impostures. You begin by enlarging on the obligation to alms-giving which Vasquez imposes on ecclesiastics. But on this point I have said nothing; and I am prepared to take it up whenever you choose. This, then, has nothing to do with the present question. As for laymen, who are the only persons with whom we have now to do, you are apparently anxious to have it understood that, in the passage which I quoted, Vasquez is giving not his own judgment, but that of Cajetan. But as nothing could be more false than this, and as you have not said it in so many terms, I am willing to believe, for the sake of your character, that you did not intend to say it.