ty
towards God and towards man. By permitting the action, they gratify
the world; and by purifying the intention, they give satisfaction
to the gospel. This is a secret, sir, which was entirely unknown to
the ancients; the world is indebted for the discovery entirely to
our doctors. You understand it now, I hope?"

"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 offences, 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?"

"You shall hear," he said. "From all this it appears that a
military man may demand satisfaction on the spot from the person
who has injured him--not, indeed, with the intention of rendering
evil for evil, but with that of preserving his honor--_non ut malum
pro malo reddat, sed ut conservat honorem_. See you how carefully,
because the Scripture condemns it, they guard against the intenti