"Perfectly," was my reply. "To men you grant the outward material effect of the action, and to God you give the inward and spiritual movement of the intention; and, by this equitable partition, you form an alliance between the laws of God and the laws of men. But, my dear sir, to be frank with you, I can hardly trust your premises, and I suspect that your authors will tell another tale." "You do me injustice," rejoined the monk; "I advance nothing but what I am ready to prove, and that by such a rich array of passages, that altogether their number, their authority, and their reasonings, will fill you with admiration. To show you, for example, the alliance which our fathers have formed between the maxims of the gospel and those of the world, by thus regulating the intention, let me refer you to Reginald. (_In Praxi._, liv. xxi., num. 62, p. 260.) [These, and all that follow, are verifiable citations from real and undisputed Jesuit authorities, not to this day repudiated by that order.] 'Private persons are forbidden to avenge themselves; for St. Paul says to the Romans (ch. 12th), "Recompense to no man evil for evil;" and Ecclesiasticus says (ch. 28th), "He that taketh vengeance shall draw on himself the vengeance of God, and his sins will not be forgotten." Besides all that is said in the gospel about forgiving offenses, as in the 6th and 18th chapters of St. Matthew.'" "Well, father, if after that, he [Reginald] says any thing contrary to the Scripture, it will, at least, not be from lack of scriptural knowledge. Pray, how does he conclude?"