Letters

¹⁸ Envy always follows in the track of virtue: as Horace says, it is ever the mountain top that is smitten by the lightning. It is not surprising that I declare this of men and women, when the jealousy of the Pharisees succeeded in crucifying our Lord Himself. All the saints have had illwishers, and even Paradise was not free from the serpent through whose malice death came into the world. So the Lord stirred up against Paula Hadad the Edomite to buffet her that she might not be exalted, and warned her frequently by the thorn in her flesh not to be elated by the greatness of her own virtues or to fancy that, compared with other women, she had attained the summit of perfection.

For my part I used to say that it was best to give in to rancour and to retire before passion. So Jacob dealt with his brother Esau; so David met the unrelenting persecution of Saul. I reminded her how the first of these fled into Mesopotamia; and how the second surrendered himself to the Philistines, and chose to submit to foreign foes rather than to enemies at home. She however replied as follows:— 'Your suggestion would be a wise one if the devil did not everywhere fight against God's servants and handmaidens, and did he not always precede the fugitives to their chosen refuges.

Moreover, I am deterred from accepting it by my love for the holy places; and I cannot find another Bethlehem elsewhere. Why may I not by my patience conquer this ill will? Why may I not by my humility break down this pride, and when I am smitten on the one cheek offer to the smiter the other? Surely the apostle Paul says “Overcome evil with good.” Did not the apostles glory when they suffered reproach for the Lord's sake? Did not even the Saviour humble Himself, taking the form of a servant and being made obedient to the Father unto death, even the death of the cross, that He might save us by His passion?

If Job had not fought the battle and won the victory, he would never have received the crown of righteousness, or have heard the Lord say: “Do you think that I have spoken unto you for anything else than this, that you might appear righteous.” In the gospel those only are said to be blessed who suffer persecution for righteousness' sake. My conscience is at rest, and I know that it is not from any fault of mine that I am suffering; moreover affliction in this world is a ground for expecting a reward hereafter.'

When the enemy was more than usually forward and ventured to reproach her to her face, she used to chant the words of the psalter: “While the wicked was before me, I was dumb with silence; I held my peace even from good:” and again, “I as a deaf man heard not; and I was as a dumb man that opens not his mouth:” and “I was as a man that hears not, and in whose mouth are no reproofs.” When she felt herself tempted, she dwelt upon the words in Deuteronomy: “The Lord your God proves you, to know whether ye love the Lord your God with all your heart and with all your soul.” In tribulations and afflictions she turned to the splendid language of Isaiah: “You that are weaned from the milk and drawn from the breasts, look for tribulation upon tribulation, for hope also upon hope: yet a little while must these things be by reason of the malice of the lips and by reason of a spiteful tongue.” This passage of scripture she explained for her own consolation as meaning that the weaned, that is, those who have come to full age, must endure tribulation upon tribulation that they may be accounted worthy to receive hope upon hope. She recalled to mind also the words of the apostle, “we glory in tribulations also: knowing that tribulation works patience, and patience experience, and experience hope: and hope makes not ashamed” and “though our outward man perish, yet the inward man is renewed day by day”: and “our light affliction which is but for a moment works in us an eternal weight of glory; while we look not at the things which are seen but at the things which are not seen: for the things which are seen are temporal but the things which are not seen are eternal.” She used to say that, although to human impatience the time might seem slow in coming, yet that it would not be long but that presently help would come from God who says: “In an acceptable time have I heard you, and in a day of salvation have I helped you.” We ought not, she declared, to dread the deceitful lips and tongues of the wicked, for we rejoice in the aid of the Lord who warns us by His prophet: “fear ye not the reproach of men, neither be afraid of their revilings; for the moth shall eat them up like a garment, and the worm shall eat them like wool”: and she quoted His own words, “In your patience you shall win your souls”: as well as those of the apostle, “the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us”: and in another place, “we are to suffer affliction” that we may be patient in all things that befall us, for “he that is slow to wrath is of great understanding: but he that is hasty of spirit exalts folly.”