"We are speaking of things as they are in themselves," said Abbot Theodore, "and not of the intention of those who do them. The patience and virtue of the just man in his sufferings and death, is a crown to himself, but no justification of his persecutor. The latter will be punished for his cruelty, and for the evil which he intended to do, while the good man has in reality suffered no harm, but by his patience has changed into a blessing the evil which was devised against him. For example: the wonderful patience of Job was of no service to Satan, but it was of inestimable value to Job himself, who endured his trials with so much courage and resignation. {183} So Judas is none the less subjected to eternal torments, because his treason contributed to the salvation of men; for in the eye of divine justice, an action is not so much to be judged by its results, as by the intention of the person who did it." These high, and holy maxims of Christian philosophy being thus firmly established, our good hermit, growing warm with his subject, begins to rise to still loftier and more beautiful conceptions, like a bee coming out from its search in the flower, and shaking the golden pollen from its wings. II. All Things Contribute To The Welfare Of The Just. "We say of some men that they are born to good luck, and that every thing they put their hands to turns out well. We deceive ourselves when we say this; it is only true of the Saints, and in a spiritual sense. '_We know_,' says St. Paul, '_that all things work together for good to them that love God_.' [Footnote 68] [Footnote 68: Rom. viii., 28.] {184} Wonderful truth! Beautiful truth! And the Prophet David says the same thing of every man whose will is in the Law of God: _All, whatsoever he shall do, shall prosper._ [Footnote 69] [Footnote 69: Ps. i., 3.]