1. _Self-defence._ It is a dictate of common-sense, already quoted by
Cicero as a universally received maxim of Jurisprudence in his day, that
it is justifiable to repel violence by violence, even if the death of
our unjust assailant should result. In such a case, let us consider what
really takes place. A ruffian attempts to take away my life; I have a
right to my life. I may, therefore, protect it against him; and, for
that purpose, I may use all lawful means. A lawful means is one that
violates no law, one that I may use without giving any one reasonable
ground of complaint. Suppose I have no other means to protect my life
than by shooting my aggressor; has he a right to complain of my conduct
if I try to do so? No, because he forces me to the act; he forces me to
choose between my life and his. Good order is not violated if I prefer
my own life: well-ordered charity begins at home. But is not God's right
violated? It is; for God has a right to my life and to that of my
assailant. The ruffian who compels me to shoot him is to blame for
bringing both our lives into danger; he is responsible for it to God.
But the Creator will not blame me for defending my life by the only
means in my power, and that when compelled by an unjust assailant, who
cannot reasonably find fault with my conduct.

But it may be objected that no evil act may be done to procure a good
result, that a good end does not justify a bad means. That is a correct
principle, and we will consider it carefully some other day. But my act
of necessary self-defence is not evil, and therefore needs no
justification; for the means I employ are, under the circumstances,
well-ordered and lawful means, which violate no one's rights, as has
just been shown. Of course the harm I do to the aggressor is just only
in as far as it is strictly necessary to defend the inalienable right I
have to life or limb or very valuable property. Hence I must keep within
the just limits of self-defence. To shoot an assailant, when I am in no