Job ever in fear of God as of mighty wares.

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who has lost the eye of love. But the shoulder of the Book holy man does not fall from its joining,' in this way, because XXI. his loving affection does not depart from the concord of social life through impatience. And his arm is not broken, because all his practice is preserved in the joining of the shoulder, i. e. in the binding together of charity. Now with what thought present to him he did these good things of such great magnitude, and kept himself from all bad ones, he adds, saying,

Ver. 23. For I always feared God like waves swelling over me, and I could not endure the weight of Him.

35. From the terror that belongs to such a likeness let us xxii. reflect what wonderful force of fear there was in the holy

man.

For when waves swelling hang over us from on high, and when they threaten that death, which they bring down, there is then no concern for temporal things with the voyagers, no enjoyment of the flesh is brought back to mind. Those very things as well they cast forth from the ship, for the sake of which they took long voyages; all things are brought into contempt to their mind by love of living. Accordingly he 'fears God as waves swelling over him,' who whilst he desires the true life, despises all things that here he carries possessing. For when caught by a tempest, we as it were cast out the freight of the vessel, when from the soul that is overborne we remove earthly desires. And it comes to pass that the vessel being lightened floats, which by being loaded was sinking, seeing that doubtless the cares that weigh down in this life, drag the mind into the depth. Which, mind is borne so much the higher amidst the billows of temptations, in proportion as it is more heedfully emptied of thought of this world. But there is another circumstance also that ought to be viewed with a regardful eye relating to the tossing of the sea. For when a storm arises, first slight waves, and afterwards greater billows are stirred up, finally the waves lift themselves up on high, and by their very height overturn all them that are at sea. Thus, thus surely does that last tempest of souls hasten that it may overwhelm the whole world. For now it shews us its beginnings by wars and havocs as by a kind of waves, and in proportion as we

HIST.

23

HIST.

544 Storm of Judgment how fearful, if so feared by Job.

JOB 31, are daily made nearer to the end, we see heavier billows of tribulations rushing in upon us. But at the last all the elements being in commotion, the Judge from Above when He comes bringeth the end of all things, because at that time surely the tempest lifts the waves to the heavens. Whence too it is said, Yet a little while and I will shake not only the earth, but heaven also. Which same tempest because holy men regard with lively attention, they as it were dread the waves swelling over them' day by day, and by these tribulations, which strike the world, they forecast what things may follow.

36. Now it is well added; And I could not bear the weight of Him, because he who views with mind engrossed the coming of the final Judgment, sees doubtless that such great terror is impending as he not only dreads then to see, but even now dreads that he foresees beforehand. For by the beholding of that great terribleness the soul quivers with dread, and turning aside the eyes of its attention, it refuses to behold that which it foresees. Therefore it is well said, And the weight of Him I could not bear. Because the power of the Majesty Above when It comes to Judgment, and the terribleness of that great Inquest, when the mind by considering endeavours to make out, directly falling back to itself, it is afraid at its having found it out. But herein it is to be considered that blessed Job says these things concerning himself after having been pained and smitten. If then at all events for the advancement of his merits he was so stricken, who so feared, how is he to be stricken, who despises? How shall the judgments of God weigh down those who lift themselves up, if even those they weigh down for a time, who always dread these things in humility? How shall he be able to endure the weight of God, who contemns, if this same weight even he underwent under the rod, who foresaw in fear. Whence with the utmost earnestness we ought to dread that inquest of so great strictness. Now it is plain that in this life, when he smites, if amendment follows the stroke, it is the discipline of a Father, not the wrath of a Judge, the love of One correcting, not the strictness of One punishing. And so by that very present scourge itself the

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XXI.

If correction is fearful, much more is Judgment. eternal judgments ought to be weighed. For hence we Book ought with the greatest pains to reflect, how that anger may be borne that casts away, if that anger of His which purifies may scarcely now be borne.

1.

i.

BOOK XXII.

All that remained of chapter thirty-one of the Book of Job is explained, and submissiveness of mind, and moderation, patience, charity, and earnest interest for those under our charge, are especially commended.

1. THAT which has been often said by me already it is HIST. not troublesome for me to repeat many times, since the Phil. 3, great Preacher too says, To write the same things to you, to me indeed is not grievous, but for you it is necessary. Blessed Job for this reason relates virtues achieved, because whilst caught between the words of rebuke and the wounds of the rod, he sees that his mind is being loosened from the assurance of hope. For he had heard from his friends upbraiding him that he had done numberless wicked things even, and lest his soul being driven hard by words and scourges simultaneously should break down into despair, by the recollection of his virtuous attainments he resets the same to hope, that it might never cast itself down in woe, in that it remembered that in the season of its repose it had done such lofty deeds. And so whereas we have told the reason of his purpose, it remains that we weigh with exactness his virtues so heard.

2. But this we are to have impressed upon us first of all, that he, who is supposed to be strong in any particular virtue is then really strong when he is not subject to evil habits in another quarter. For if he be under the dominion of evil habits in another thing, not even that is firm and solid wherein he was believed to stand fast. For each separate virtue is of less worth in proportion as the others are want. ing. For very often it has happened to us to see some modest indeed but not humble, some seemingly humble but not pitiful, some seeming pitiful but not at all just, some in appearance just, but trusting in themselves rather than in the Lord. And it is certain that there is not even genuine

Each virtue fails if not supported by others.

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XXII.

chastity in the heart of him who lacks humility, since by Book pride corrupting him within he commits fornication, if from loving himself he departs from the love of God. Nor is that true humility that has not pitifulness joined to it, because that has no right to be called humility which refuses to bend itself to sympathy with the affliction of a brother. Nor is that true mercifulness which proves a stranger to the right line of justice, for that which is able to be defiled by injustice, knows not assuredly how to have compassion on its own self. Neither is it real righteousness, which puts its trust not in the Creator of all things, but in itself perhaps, or in things created; since while one withdraws his hope from the Creator, himself overturns to himself the order of the highest justice. And so one virtue without another is either none at all or but imperfect. For that (as it has seemed best to some persons) I may speak of the four first virtues, viz. prudence, temperance, fortitude, and justice, they are severally so far perfect, in proportion as they are mutually joined to one another. But separated they can never be perfect. For neither is it real prudence which has not justice, temperance, fortitude, nor perfect temperance which has not fortitude, justice, and prudence, nor complete fortitude which is not prudent, temperate, and just, nor genuine justice which has not prudence, fortitude, and temperance.

3. Accordingly blessed Job, because he had not one without another, but the virtues united together in himself, going over them severally makes them known. For telling the excellences of chastity, he says, If mine heart have been c. 31, 9. deceived upon a woman. And that he might shew that to that chastity the grace of humility was in no degree wanting, he adds after the rest, If I did despise to undergo judgment v. 13. with my man servant. And that he might shew that to his humility, mercy was joined, he says a little after, If Iv. 16. have withheld the poor from their desire. And that he might shew that his mercy was descended from the root of justice, he promised a little above, saying, If I have walked v. 5. in vanity, or if my foot hath hasted in deceit. And that it might be shewn how alarmed he was at all things, how guarded towards all, he declares below, saying, For I always feared the Lord as waves swelling over me. Which same if

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