Exposition of Job 38-42, Commentary on Job · Chapter 38 · Verse 28-30
JOB, Chap. 38. Verſ. 28, 29, 30.
28. Hath the Rain a Father? or who hath begotten the drops of dew?
29. Out of whoſe Womb came the Ice? and the hoary froſt of Heaven, who hath gendred it?
30. The Waters are hid as with a ſtone, and the face of the deep is frozen.
THe Lord having queſtioned Job in the former context about the courſe of the Rain, and the free diſpenſation of it, even to thoſe places where no man is, and to the Wilderneſs where there is no man; here he queſtions him about the cauſe and original of the Rain, and not only of the Rain, but of the Dew, the Ice, and the Froſt: So then, in theſe three verſes we have four Queſtions.
Firſt, about the Rain; and Secondly, about the Dew, in the 28th verſe: Thirdly, about the Ice; and Fourthly, about the Froſt, in the 29th verſe; together with the marvelous force and effects of it, verſ. 30.
Verſ. 28. Hath the Rain a Father?
The Inquiry is, who is the Father of the Rain? that is, who is the Author? what is the cauſe of it? Not as if the cau…e of that or of the other Meteors here mentioned could not at all be known; but to ſhew,
Firſt, That much of them all is unknown. There are many things in this lower Sphear beyond mans Sphear; even theſe are not propagated altogether according to our underſtanding or apprehenſions of them.
Secondly, To ſhew that he muſt be plentifully ſtored with all ſorts of good, who as a Father begets, and as a Mother brings forth ſuch uſeful and neceſſary things, for the preſervation of living Creatures.
Thirdly, To ſhew that theſe creatures are not produced by cauſes which are conſtant and unvariable in nature, but proceed from and daily depend upon the power and will of God, who ſomtimes checks and ſtops the courſe of Nature, and at other times impregnates it for the production of theſe effects, or brings them forth by the Midwifery and help of ſecond cauſes.
Fourthly, When the Lord propounds the Queſtion under this Relation of a Father, he would ſhew or teach us that he gives Rain, and Dew to the earth, as a father gives food and other requiſites to his children.
Further, This ſeems to be the deſign of God in putting theſe Queſtions to Job, that foraſmuch as he could not fully comprehend the cauſation and production of theſe things, much leſs was able to cauſe or produce them himſelf, but muſt receive them from the power and according to the diſpoſe and providence of God; therefore he ſhould refer all his concernments to the ſame Providence, and ſo reſt ſatisfied whether God ſent him a ſweet and refreſhing Rain and Dew, or a grievous and afflictive ſeaſon of Ice and F…oſt.
Thus we may conceive the general ſcope of this Context. Now to the particulars.
Hath the Rain a father?
The queſtion may be reſolved both negatively and affirmatively: Firſt, Negatively; the Rain hath no Father, that is, on earth, or among men. There is no creature power that can produce a drop of Rain. Secondly, affi…matively: Hath the Rain a father? Yes, it hath; God is the Father of the Rain. The Rain is not fatherleſs; there is one who will own the Rain as his child, or iſſue. The cauſation of Rain is a great ſecret in nature, a ſecret about which though wiſe and learned men have diſcourſed much, and given out much light about it, yet they have not reached the utmoſt, nor attained the full knowledge of it; and the reaſon of that is, becauſe the Rain hath a Father whoſe wayes and workings as in the firſt conſtitution of Nature, ſo in the daily motions of it, exceed our knowledg.
Hath the Rain a father? Not on earth. Nor are the Heavens the Father of the Rain; the God of Heaven is. As not a ſhower, no nor a drop of Rain falls on the earth at the will or by the power of man;Si quis alium praeter Deum pluviae patrem quaerat, is erit vapor qui ex humidis locis entractus e… alevatus a Solo concreſcit in nebulam aut nubem, et inde a Sole repefactus liqueſcit et ſolvitur. Sanct. ſo not by the power of the Sun drawing up the vapours and diſſolving the Clouds, nor by the Winds ſcattering the Clouds. The Sun may ſhine, the Moon may change, the Winds may blow and turn long enough, yet no Rain till the Lord gives the Word. Some (and that not improperly) have called the Sun The father of the Rain. The Sun draws up thoſe vapours from the earth into the Air, which are the matter of Rain, and there thoſe vapours are condenſed into Clouds, and afterwards rarified and diſſolved into Rain; yet theſe natural cauſes produce theſe effects only as God ſets them on work, and he can ſuſpend their working as often as he will. And therefore the ſimple and plain meaning of this queſtion is, the Rain owes its original to God, and muſt call him father: And that's the obſervation which riſeth out of this queſtion, Hath the Rain a Father?
God and God alone is the Father of the Rain.
Without him it had never been; and that it is continued is by his power and providence; that the frame of nature is ſo diſpoſed, that ſecond cauſes are ſo ordered and furniſhed as to produce Rain, proceeds from or comes to paſs by the Lord alone. The Prophet ſpake this in a time of great drought (Jer. 14.22.) both in the negative and in the affirmative; and he propoſed two queſtions, or the queſtion twice, intending the negative. Firſt, Are there any among the Vanities of the Gentiles that can cauſe Rain? (By the vanities of the Gentiles we are to underſtand their Idol gods. Idols are vanities, or nothings; and can they who are nothing do this great thing, give Rain? That's the firſt queſtion, Can Idols cauſe Rain, ſurely they cannot: But will it not rain of courſe? will not the Heavens one time or other yield Rain? That's the ſecond Queſtion) Can the Heavens give ſhowers? No, As Idols, or falſe gods, cannot give Rain, ſo neither can the Heavens, if forbidden, give Rain; they act not their power in their own power. The Heavens cannot give Rain, if God gives them a command to the contrary; and the God of Nature can check and counterm…nd the courſe of Nature, both on earth, and in the Heavens, when he will. Though thoſe bottles the Clouds be never ſo pregnant and full of Rain, yet he can ſtop them. So then, neither the Idols, nor the Heavens can do it, if God ſay No; yea, if he give not forth a word of command, if he bids not the courſe of Nature proceed, the Heavens over our heads will be Braſs, and the ea…th under us as Iron; and therefore the Prophet in the latter part of the verſe tells us expreſly, who is the Father of the Rain, Art not thou he, O Lord our God? duplicate page duplicate page Therefore will we wait upon thee; for thou haſt made all theſe things. As if he had ſaid, O Lord, thou haſt made them; and therefore thou haſt both the right and the power to diſpoſe of them. What can be ſaid more clear and full for the confirmation of this poynt? Many other Scriptures ſay the ſame thing. Read Deut. 28.12. Pſal. 147.8. Jer. 5.24. Amos 4.7.
So then, though there are natural cauſes of Rain, yet God is the firſt cauſe, and it is at his pleaſure that theſe natural cauſes either p…oduce their effects, or are ſtayed from p…oducing them. It Rains not by accident, nor by any concatenation of ſecond cauſes, but according to the appoyntments and pleaſure of the great God. 'Tis no ſmall part of our duty to eye God in cauſing theſe common things; and 'tis a great piece of Atheiſm, or a diſowning of God, to tye them up to natural cauſes.
Now, If God be the Father of the Rain, we may hence infer,
Firſt, That God is the Father of all Creatures, and the ſupream cauſe of all effects in the creatures. As a Father is the ſecond or inſtrumental cauſe of his Sons Being, ſo God is the ſupream efficient cauſe of all Beings and Entities. Not only Animals and Rationals, but the very inanimates and ſenſleſs creatures are of a Divine extraction: God is the Fountain of their Being. And if God be, and muſt be acknowledged as the Father of all Creatures, even of the Rain, then,
Secondly, God is much more the Father of Mankind. The Apoſtle voucheth that to the ſuperſtitious Athenians as a Divine truth, out of their own Authors (Acts 17.28.) As certain alſo of your own Poets have ſaid, for we are alſo his off ſpring; we are ſprung from him as Branches from the Root, or as Streams from the Fountain: Not that we are, as the Streams with the Fountain, or the Branches with the Roo…, of the ſame Nature with him, (which to imagine were higheſt Blaſphemy) but we take or receive our Nature from him, that is, he hath made us to be what we are, and in him, that is, in dependance upon him, we live and move, and have our Being.
Thirdly, If God own himſelf as a Father to all things, and to all men, in a general way of Nature, then much more doth he own himſelf a Father to all his people in a way of grace. What the Apoſtle ſaith of his Title Saviour (1 Tim. 4.10.) He is the Saviour of all men, eſpecially of thoſe that believe; ſo I may ſay of this Relation Fat…er, God is the Father of all men, but eſpecially of thoſe that believe. The fatherhood which ſtands in g…ace is the higheſt and moſt excellent fatherhood which God beareth to any of his Creatures: As to this …he Apoſtle (Jam. 1.18.) ſaith, Of his own will begat he us by the Word of Truth; that we ſhould be a kind of firſt fruits of his Creatures; that is, as I conceive, that believers (they only are begotten with the word of truth) conſidered with all other creatures, to whom God is a Father in a common way, ſhould have the honour to be called the chief of his creatures. The firſt f…uits were chief among the fruits of the earth. The firſt born both of man and of beaſt were the Lords portion (Exod. 13.1.) therefore chief. This honour have all the Saints; the Birth-right is theirs, and theirs is the Bleſſing: They, as all holy things, are dedicated to God, and graciouſly accepted with him, as a choſen Generation, as a peculiar people. He who is Lord over all, and Father of all, both things and perſons, as they ſtand in the whole compaſs of Nature, is eminently and with endeared affections, a Father to all them who believe and are actually in a ſtate of grace.
Fourthly, If God be a Father to all creatures, and to man more than to inferiour creatures, and to true Beleevers more than to other men; then as his fatherhood is extended, ſo is his fatherly care. God will not be wanting to any as a Father, to whom he is upon any account a Father. He takes care of the fruits of the earth, and of the beaſt of the field, and of all mankind, he feeds them all, and cloaths them all, and protects them all; but they who are a kind of firſt-fruits of his creatures, and bears the image of his holineſs, or his Image in holineſs, have a ſpecial portion and proportion of his care over them, and love to them, and proviſion for them. What can he deny to us as a Father, who hath vouchſafed to be our father? Hath the Rain a father?
Or who hath begotten the drops of Dew?
This latter part of the verſe is of the ſame meaning with the former. The word which we tranſlate hath begotten, Verbum foreign in Chal et de viro et de muliere dicitur; et foreign generavit in Hiphil de viro tantum. Merc.is applyable to either Parent, man or woman, in a different Conjugation, as Grammarians ſpeak: but in the Conjugation here uſed it is proper only to the man; and therefore they who tranſlate who hath conceived, wreſt this Text, and depart from the Original ſence of the word as here expreſſed, in which the Metaphor of, or the Alluſion to a Father is ſtill continued. Who hath begotten The drops of dew?
The Lord doth not ask who hath begotten the Dew, but the drops of Dew? Drops are very ſmall things; yet the great God who made the mighty waters of the Sea, makes alſo the ſmall drops of Dew.foreign Guttas tantum hic extat. Sunt qui foreign exponunt quaſi fluctus; quod in magna abundantia fluctuum more ros effundatur. &c. Merc. Ros eſt vaporis terrae propinqui noctú que reſrigerati in aquam concretio. Some derive the Original word which we render drops, from a Root that ſignifies a flood, as implying, that though the Dew falleth in ſingle drops, yet being fallen there is much of it, even a flood of it. Others deriving the word from, at leaſt, judging it hath near alliance with a word ſignifying a drinking Cup, or a Vial, render, who hath begotten the Cups or Vials of Dew?
We heard of the Dew at the 19th verſe of the 29th Chapter, where Job (to ſet forth the proſperity of his former condition) ſaid, The Dew lay all night upon my branches. Vapours drawn up from the earth in the day by the heat of the Sun, are returned in Dew by the moderate coolneſs and ſtilneſs of the night. The remote efficient cauſe of Dew is the heat of Heaven raiſing vapours from the earth. The next efficient cauſe of Dew is the temperate coolneſs and quietneſs of the night; for if the night be windy the Dew falls not; and if the night be very cold, the vapours are congealed and hardned into a froſt. 'Tis only in temperate ſeaſons, that we find thoſe d…ops of Dew hanging like ſo many Orient Pearls upon the graſs, leaves and Flowers, at once adorning and refreſhing them.Vapores ſereno tempore medium aeris regionem aſcendentes reſolvuntur frigore in guttas tenues. Ariſt. l. de mund. c. 1. Plin. l. 2. c. 60. We may take notice of two things in the falling of the Dew.
Firſt, It falls very ſilently; Secondly, very abundantly. No man hears the Dew fall, nor can any number the drops of Dew which fall. Huſhai uſed both theſe alluſions, in that piece of loyal counſel which he gave for the defeating of the counſel of Achitophel (2 Sam. 11.12.) where he adviſed Abſalom, te gather all Iſrael from Dan to Beerſheba, as the ſand which is by the ſea for multitude; and ſo, ſaith he, we will light upon him as the Dew falleth upon the ground; that is, we will come ſo ſilently upon him, and in ſuch numbers (even as the drops of Dew upon the ground) that he ſhall not be able to avoyd us, no more than he can avoyd the Dew, which in one and the ſame inſtant falls upon the field or Country all over. An Army comes with an intent to fall upon the enemy like a ſtorm, yet it may be ſaid to come and fall upon him like a Dew, both becauſe it comes alwayes like a multitude, and becauſe it comes ſomtimes very ſilently to ſurprize him at unawares. Who hath begotten the drops of Dew?
Hence Note, as before of the Rain, ſo here of the Dew, God is the father of the Dew, as well as of the Rain.
The Dew differs not much from the Rain; both are of the ſame nature, and they have the ſame Father, and he will be own'd in the Dew as well as in the Rain. The Prophet Haggai reproving the returned Jewes (Chap. 1.10.) for their neglect in not building the Lords Houſe, repreſents the Lord thus ſpeaking to them; Becauſe of my houſe that is waſt, and ye run every man to his own houſe; that is, you eagerly and violently (running is a violent exerciſe) purſue your private ends and intereſts, not minding nor promoting my honour and worſhip; Therefore the Heaven over you is ſtayed from Dew, and the earth is ſtayed from her fruit. The want of Dew makes many wants. If we want but the Dew of Heaven we ſhall quickly want the fruits of the Earth. We uſually take notice of the want of Rain, but we ſeldome take notice of the want of Dew, or pray for the falling of it; nor do we give thanks for it (as for Rain) when we ſee it fallen, and ſweetly filling the boſome of the earth. Yet the with-holding of Dew (though Dew be a leſs matt…r than Rain) is a greater Judgment than the with-holding of Rain; for 'tis a ſign that the Judgment of drought is at the height, or in the perfection of it, when the Lord doth not only with hold the Rain which is the greater mercy, but the Dew too, which is the leſſer. O how dry muſt the earth be when it hath not only no plentiful ſhowers of Rain, but not ſo much as a drop of Dew! And therefore when the Prophet Eliah would ſhew the extreamity of the Famine which was coming upon Iſrael, he made that high proteſt (1 Kings 1.17.) As the Lord God of Iſrael liveth before whom I ſtand, there ſhall not be Dew nor Rain theſe years, but according to my word. Not only ſhall ye have no Rain, but no Dew; and when the Heaven is ſtayed from giving Rain or Dew, the Earth muſt needs be ſtayed from yielding fruit or food. And ſo great is the Lords care in diſpoſing the Dew of Heaven, that Solomon tells us (Prov. 3.20.) By his knowledge the depths are broken up, and the Clouds drop down Dew. As if he had ſaid, The Dew doth not ſteal down upon the earth without Gods knowledge; not a drop of it deſtils upon the earth without his orders and privity. And when 'tis ſaid, By his knowledg the Clouds drop down Dew, it hath this in it; God knows what moyſture is meet for the earth, whether little or much, Dew or Rain; though I conceive we may take the word Dew in this Text of the Proverbs ſynechdochically, for any, or all, the moyſture that falls from Heaven, as by the breaking up of the depths in the former part of the verſe, we are to underſtand all the moyſture which riſeth from, and is conveighed up and down in the leſſer or greater Channels of the ea…th. The Lord doth ſo much know how uſeful and beneficial the Dew is to the Earth, that it is ſaid to drop down by his knowledge; as if the Lord did exerciſe a very ſpecial knowledg about it. The Clouds are Gods Veſſels, which being lockt up by him, keep in their precious liquo…, and being opened by him, pour it down in Rain, drop and deſtil it down in Dew, whereof (Solomon in the place laſt cited) aſſureth us, there is not a drop that falleth but he takes notice of it, and therefore ſaith, by his knowle…ge the Clouds drop down Dew: And indeed ſuch and ſo wonderful is the deſtillation of the Dew, that it may well be ſaid to drop even through his divine fingers.
The Dew is very uſeful and beneficial to the earth two wayes or in two things chiefly.
Firſt, I… moyſtens the earth: Secondly, It cools the earth. When Iſaac was giving the bleſſing to Jacob, he put this in particularly (Gen. 27.28.) God give thee of the Dew of Heaven, & the fatneſs of the earth, and plenty of Corn and Wine; implying that the fatneſs of the earth cauſing plenty of Corn and Wine, is cauſed by the Dew of Heaven. Anſwerable to this bleſſing given by Iſaac to his ſon Jacob, is that promiſe or propheſie given out by Moſes (Deut. 33.28.) The Fountain of Jacob ſhall be upon a Land of Corn and W…ne; alſo his Heavens ſhall drop down Dew. By the Fountain of Jacob ſome underſtand the poſterity of Jacob, or the whole houſe of Iſrael ſpread ab…oad like the overflowing of a Fountain, to which David ſeems to allude (Pſal. 68.26.) Bleſs ye God in the Congregations, even the Lord from the Fountain of Iſrael, or (as the words may be rendred) Ye that are of the Fountain of Iſrael. Now, ſaith Moſes, in that Propheſie, The Fountain of Jacob ſhall be upon a land of corn and wine; that is, upon a plentiful land: alſo his heavens ſhall drop down Dew; that is, he ſhall have the beſt bleſſings of heaven: Temporal bleſſings (as Canaan was of heaven) being but a ſhadow of ſpiritual and eternal bleſſings. And when the Lord would ſhew how plentious in mercy (chiefly in ſpiritual mercies) he would be to his people, he ſaith (Hoſea 14.5, 6.) I will be as a Dew unto Iſrael, and he ſhall grow as the Lilly, and caſt forth his roots as Lebanon; his branches ſhall ſpread, and his beauty ſhall be as the Olive tree, and his ſmell as Lebanon. Thus the Lord ſpake by the Prophet, in alluſion to thoſe great effects which the natural Dew produceth on Earth. Solomon having ſaid (Prov. 19.12.) that, the (juſt and deſerved) wrath of a King is like the roaring of a lion, preſently adds, but his favour is as the Dew upon the graſs; that is, he exceedingly comforts and refreſheth the hearts of all upon whom his favour falls. And when the Prophet Micah, (chap. 5.7.) would ſhew how great a bleſſing the people of God would be to any place where they were caſt, he ſaith, The remnant of Jacob ſhall be in the midſt of many people (how?) as Dew from the Lord, and as ſhowers upon the graſs. By the remnant of Jacob, he means the choſen and faithful remainder of Jacob after many ſcatterings and trials; thoſe few of the people of God in the midſt of the world whereſoever they are, ſhall be as Dew upon the g aſs; that is, they ſhall be a great bleſſing to them. The wo…ld will ſcarce let that remnant be any where, in ſome places of the world there are ſcarce any of them, yet ſee of what benefit they are to any place, They are as Dew from the Lord. The Apoſtle uſeth ſuch an expreſſion concerning himſelf and other faithful Miniſters of the Goſpel (2 Cor. 2.15.) We are unto God a ſweet favour of Chriſt in them that are ſaved, and in them that periſh; that is, we are a means of ſalvation and eternal life to them that are ſaved, and we offer eternal life and ſalvation to them that periſh. So ſaith the Prophet concerning all the remnant of Jacob, they ſhall be in the midſt of many people as a dew upon the graſs, that waiteth not for man, nor tarrieth for the ſon of man; they ſhall be as a Dew from the Lord; that is, there ſhall be a great multitude of them, and they ſhall be as a Dew, that is, they ſhall diſtill ſweetly upon thoſe many people as a Dew from the Lord, and as the ſhowres upon the graſs, that tarrieth not for man, nor waiteth for the ſons of men. The graſs in the field is not watered by man, as herbs and flowers in a garden are, and therefore may be ſaid not to tarry, nor to depend upon man, nor upon the ſons of men, but upon God for the Dew and Showers of heaven to water it. Thus thoſe many people ſhall have help and ſweet ſupplies; though men neglect them, yet God will take care of them, and ſend the remnant of Jacob, ſome or other that are faithful, to be as a Dew from him upon them, to make them grow and be fruitful.
Before I paſs from this verſe, we may conſider a threefold alluſion of the Dew.
Firſt, To Chriſt himſelf. One of the Ancients expounding that place (Judges 6.37, 40.) where Gideon deſired as a ſign from the Lord that he would ſave Iſrael by his hand, that the Dew might fall on the fleece, the floor remaining dry; and afterward, that the Dew might fall upon the floor, the fleece remaining dry; concludes,Ros in vellere, Chriſtus in virgine. Rupertus in Hoſ. 14. The Dew in the fleece, is Chriſt in the Virgin. Jeſus Chriſt indeed came down from heaven as the Dew, for the refreſhing and comforting of poor ſinners; he came down alſo as a Dew to make us fruitful and grow as the Lilly, and to caſt forth our roots as Lebanon.
Secondly, In the Dew there is an alluſion to the word of God preached. The diſpenſers of the Goſpel are compared to Clouds; Moſes was a Cloud, and his ſpeech diſtilled as the dew, (Deut. 32.2.) that is, it came down ſweetly and efficaciouſly. As the manna and the dew fell together (Exod. 16.12, 14.) ſo the graces, comforts, and powers of the Spirit come with the word; there's dew with the Manna, and Manna with the dew. When the dew of divine doctrine comes down, Chriſt the Manna comes down too.
Thirdly, It carries in it an alluſion to that ſweetneſs of affection that is among brethren (Pſal. 133.1.) Behold how good and how pleaſant it is, for brethren to dwel together in unity! then follows (verſ. 3.) As the dew of Hermon, and as the dew that deſcended upon the mountains of Zion; for there the Lord commanded the bleſſing, even life for evermore. Love and unity among brethren is like dew, it refreſheth them and makes them fruitful; They who provoke one another to love, will alſo to good works (Heb. 10.24.) Unity makes a great increaſe. Small things grow great by concord,Concordia parvae res creſcunt, diſcordia magnae dilabuntur. whereas diſcord dwindleth or reduceth great things to little things, and at laſt to nothing.
So much of Gods Father-hood or relation to the Rain and Dew: In the next words he is pleaſed to enquire of Job concerning the original of Ice and Froſt.
Verſe 29. Out of whoſe womb came the Ice?
Theſe words are an elegant Metaphor taken from Child-bearing. What woman can the Ice call Mother? God is here compared to a Mother, for the ſame reaſon for which he was before compared to a Father. We are to note (ſaith Aquinas upon this place) that Cold is the cauſe of Ice, which is a feminine or womaniſh quality; but the cauſe of rain and dew is heat, which is a maſculine or manly quality. And therefore the Lord ſpeaking of the generation of rain and dew, uſeth the word Father; and about the generation of Ice and Froſt he uſeth a word moſt proper to the Mother; Out of whoſe womb came the Ice? The word rendred womb ſignifies the whole belly, yea the whole body. Thus (Pſal. 132.11.) Of the fruit of thy body, &c. The Hebrew is belly, ſo the word is uſed (Gen. 15.4. 2 Chron. 22.21.) but according to our Tranſlation it ſtrictly relates to the Mother, as if God would take upon him both ſexes, and be, as, the Father of the rain and dew, ſo, the Mother of the Ice and Froſt. The Ancients inſiſt much upon this ſetting forth the glory of God in the former verſe as a Father, and here as a Mother, out of whoſe womb the Ice comes; and they tell us of ſome who never had Scripture light,Clemens Alexandrinus, l. 5. Strom. Docet Deum foreign. ab Orpheo vocatum. that yet did ſpeak of God according to this Notion, calling him Mother-Father. They looked to God, and honoured him, as having not onelyonly the power of a Father, but the care of a Mother conceiving, nouriſhing, nurſing, and educating the Creature as a Mother doth her children; and therefore called God Mother-Father, and ſo much this change of the word in the Text doth imply, Out of whoſe womb Came the Ice?foreign Gelu. Radix, evulſit pilos; quia gelu terram gramine, arb…res plantaſquefolits dejectis quaſi glabrat.
Yet this manner of ſpeaking ſignifies no more than this, that Ice and Froſt are cauſed and brought forth by the power of God. The word rendred Ice, comes from a root which ſignifies to make bald, or to pull off the hair, becauſe when Froſt and Ice come, they quickly pull off the leaves from the trees, and the flowers from the hearbs, they m…ke all bare-headed, and ſo Ice hath its denomination from that effect; Out of whoſe womb came the Ice?
And the hoary fr…ſt of heaven, who hath gendred it?
foreign Texit, operuit.The word rendred hoary froſt, ſignifies to cover over, becauſe the …oary froſt covers all over. The trees and hearbs, all things above ground, a…e covered with the hoary froſt, therefore it hath its name from covering; and here the Lord calls it, The hoary Froſt Of Heaven.
Becauſe the cold which makes the hoary Froſt, comes from the Air, which is o…ten in Scripture called Heaven.
Hence Note; The Lord will be acknowledged as the Author of Ice and Froſt.
They are the effects of his power and declaration of his glory; and therefore the Lord calls ſuch-like meteors to praiſe him, (Pſal. 148.8.) as evidences or p…ofs of his power and wonderous works (Pſal. 147.16, 17.) He ſcattereth his hoar Froſt like aſhes, he caſteth forth his Ice like morſels; who can ſtand before his cold? The Lord takes the Ice and Froſt and Cold to be his; it is not onelyonly his Sun, but his Ice, and his Froſt; he ſcatters his hoar Froſt like aſhes. The Froſt is compared to aſhes in a threefold reſpect: firſt, Becauſe the hoar F…oſt gives a little interruption to the fight. I… you ſcatter aſhes into the Air, it darkens the light, ſo doth the hoa…y Froſt. Secondly, hoary Froſt is like aſhes, becauſe near in colour to aſhes. Thirdly, 'Tis like aſhes, becauſe there is a kind of burning in it; F…oſt burns the tender buds and bloſſoms,Ʋnde pruinae nomen, è perurendo, quod fruges perurit, & vocant Carbunculationem. i… nips them, and dries them up. The hoary Froſt, hath its denomination in the Latine Tongue from burning, & it diffe…s but a very little from that word which is commonly uſed in Latine, for a coal of fire. The cold Froſt hath a kind of ſcotching in it, as well as the hot Sun: Unſeaſonable Froſts in the Spring, ſcorch the tender fruits, which bad effect of Froſt is uſually expreſt by Carbunculation or blaſting. Froſt is ſometimes a great benefit, and ſometimes a great ſcourge; when it comes opportunely and in ſeaſon, 'tis a great benefit; but if it comes in the ſpring of the year, if it comes when the youth of the ſpring, buds and bloſſomes, are put forth, it proves very detrimental, and kills that hopeful ſpring of the Earth, which the warmth of a benigne Sun and wind had invited out. The Froſt of a few nights hath ſpoiled the hopes of Husbandmen and Vine-dreſſers, for the whole year. Froſt is both a benefit and a ſcourge; whether it proves the one or the other, it is God who gendreth it, and muſt therefore be acknowledged in it.
As in this 29th verſe Go… declares himſelf the Author of the Froſt and of the Ice, and, in opening it, ſomewhat hath been ſaid of their effects, ſo in the next verſe one remarkable and very forcible effect of the Froſt is held forth, that we may learn (and 'tis no more than our ex…erience and eye-ſ…ght have often taught us) what Cold or Froſt can do. Why, what can it do? It can tu…n water into ſtones. Such is the power of Cold, that it hardens the liquid water like a ſtone. Ice in its very firſt appearance hath the reſembl…nce of a ſtone, and being very thick (as in long Froſts) 'tis like a rock, like a mountain of ſtone: Thus t…e Text ſpeaks Verſ. 30. The waters are hid as with a ſtone.
That is, when extream cold freezes the waters into Ice, the waters are not ſeen, they are lo…kt up, and (as it were) paved over with a ſtone; or the waters ſeem to ſuffer a ſtrange metamorphoſis, and leaving their natural liquidi…y and ſoftneſs, are condenſed or hardened into r…cks; ſuch is the force of cold. Some expreſs it actively, not as we, The waters are hid, but the waters hide themſelves like a ſtone. Thus Mr. Broughton expreſſeth it. Naturaliſts tell us that in ſome cold Countries,Nives in Chryſtallum durantur. Plin. l. 37. c. 2. foreign i. e. Aqua frigore con…reta. where there are great falls of ſnow and rain, the ſnow and rain grow into ſuch a hardneſs, that you cannot reduce them into wa…er. Chryſtal (ſay they) is nothing but water hardened by c…ld: And thus water is more than hid as with a ſtone, for it becomes a ſtone.
Hence Note; The Lord can make wonderful changes in Nature.
What is more fluid than water, more moveable than water; it was of old grown into a divine Proverb (Gen. 49.4.) Ʋnſtable as water; yet this unſtable body can the Lord change into a ſtone, and make it hard as a rock. Hiſtories are full of ſtrange reports concerning the effects of cold. There have been ſuch Froſts and Freezings, that great waters, mighty rivers, yea ſome parts of the Sea have been turned into a ſtone: Houſes have been built upon theſe congealed waters, and Battels have been fought upon them.Strabo l. 2. The Army of King Mithridates overcame the enemy in a pitcht Battel upon the Ice. And 'tis freſh in memory, how the late King of Sweden a few years ſince, paſſed his Army over an arm of the Sea,Danubius ripas golu jungit duratuſque glacie ingentia tergo bella tranſportat. Plin. in Panegyr. in his wat with Denmark. So fierce and violent is the cold in ſome parts of Muſcovia, that a mans ſpittle is frozen (ſay ſome) in its paſſage from his lips to the ground; much more may it be ſo, with cold water ſprinkled in the Air.
Now as the power of God is great in hardning that which is ſoft,Concreſcunt ſubitae currenti in flumine cruſtae. Ʋndaque jam tergo ferratos ſuſtinet orbes, puppibus illa prius patulis, nunc hoſpita plauſtris. Virg. l. 3. Georg. ſo in ſoftning that which is hard. He that turns water into a ſtone, can turn ſtones into water. So the Pſalmiſt expreſſeth the miracle of bringing water out of the rock for Iſrael in the wilderneſs (Pſal. 114.7, 8.) Tremble thou Earth at the preſence of the Lord, at the preſence of the God of Jacob, which turned the rock into a ſtanding water; the flint into a fountain of waters. This is a glorious work, the turning of a viſible rock into water; but the work of God is more glorious in ſoftning a hard heart, or in turning the rocky heart of an impenitent ſinner, or the inviſible rock of an impenitent ſinners heart into the waters of godly ſorrow, working repentance not to be repented of. We ſhould much more magnifie the power of God, when we ſee hearts of ſtone melted and diſſolved into thoſe ſpiritual waters, than when (though that be a mighty work of God) we ſee the natural waters turned into, or (as the Text gives it) hid as with a ſtone, or when we ſee (as it followeth in the Text) that The face of the deep is frozen.
That is, the uppermoſt part of the deep is frozen; and, I conceive, the Lord puts this in (the face of the deep) to ſhew that the cold hath not only power in the ſhallow ſtanding waters, but in that which is deep, and deep to amazement; ſo deep, that it is called, The Deep; as if all other waters were but ſhallows, compared with that. So then, not ponds only and rivers and ſhallow waters, but the face of the deep, where one would think the Froſt could have no power, is frozen.
The Hebrew is, The face of the deep is taken. The word notes taking, as a Captive or Priſoner is taken.Quaſi ligata & captivata eſſet. The Lord takes the face of the deep Cap…ive, and holds it as his Priſoner during pleaſure. They who inhabit or travel to the Northern Climes, have ſo m…h experience that the face of the deep is frozen, that I need not further inſiſt upon any proof of it; nor ſhall I further treat of theſe effects of Cold, Froſt and Ice, as conſidered in a natural way: OnelyOnly for the cloſe of all, and a little improvement of them in a moral or ſpiritual way, we may conſider them in a twofold reſemblance.
Firſt, Ice and Froſt reſemble all humane things. The things of this world, are they not like a Sea of Ice? that is, Firſt, Very ſlippery. Secondly, Very Uncertain, how long they will laſt or continue. Some conceive, that, the Sea of glaſſe like unto Chryſtal, which was repreſented unto St John in Viſion (Rev. 4.6. & 15.2.) ſignified the ſtate of the world, which is like a Sea, becauſe of the tumultuouſneſs of it; and like a Sea of glaſſe, becauſe of the brittleneſs of it; and a Sea of glaſſe like Chryſtal, becauſe of the clearneſs and tranſparency of it to God; he ſees quite thorow it: to him all things are naked and manifeſt. Such a thing is the world, 'tis a frozen Sea, eſpecially for the ſlipperineſs and uncertainty of it. For though the Sea be turned into a ſtone, yet no man knows how ſoon a Thaw may diſſolve it back again into water? The things of this world ſuffer ſudden changes. Though men have worldly eſtates, like to mountains of ſtone or rocks, yet the Lord can make theſe mountains, theſe rocks, melt at, and flow down at his preſence (Iſa. 64.2.) The greateſt mountains of worldly power and riches, which ſeem to be as hard as rocks, as compact as mountains of Adamant, are yet but like mountains of Ice before the Lord; if he let forth but a little heat of his anger and diſpleaſure againſt them, they melt like wax before the fire, or like a heap of ſnow before the Sun, and ſlow down preſently like water. Should we ſee men building upon the Ice (as ſome have done in a proper ſenſe) we would preſently ſay, they build upon a very unſure foundation. They who build their hopes upon any perſon or thing in this world, are no wiſer, and do no better than they who build upon the Ice. All things here below are uncertain, they may, yea, they muſt ſoon melt and paſs away, from us, or we from them.
Secondly, Ice and Froſt, the cold ſeaſon, of which the Text ſpeaketh, reſembles a ſtate of affliction and adverſity; that's Ice, that's Froſt. As warm Sun-ſhine reſembles a ſtate of proſperity, ſo Cold and Froſt a ſtate of adverſity; and ſo it doth in a four-fold reſpect.
Fi…ſt, Becauſe Froſt or Cold is unpleaſant and pinching to the body, e…p…cially to weak and tender bodies. No chaſtening (ſaith t… Apoſtle, Heb. 12.11.) for the preſent ſeemeth (to ſenſe and ſl…) to be joyous, foreignbut griev…us, or (as the Greek ſtrictly) ſeemeth to be of joy but grief.
Secondly, Ice and Froſt continue not, they are but for a ſeaſon, a …naw will come. The affl…cted ſtate of a godly man is unpleaſing, yet not laſting, to be ſure not everlaſting. Though ſome F…o…ts hold longer than others, yet none hold alwayes, Summer will come; and uſually where winter is fierceſt, Summer,Heyl. Geog. for a recompence, is pleaſanteſt. O… Modern Geographer having deſcribed the ſharpneſs of Winter in Muſcovia, concludes thus; S…ch is their Winter, neither is their Summer leſs miraculous. For the huge Seas of Ice which in a manner covered the whole ſurface of the Country, are at firſt approach of the Sun ſuddenly d ſſolved, the waters quickly dried up, and the Earth dreſſed in her Holy-day Apparel, ſuch a mature growth of fruits, ſuch fl…uriſh…ng of he bs, ſuch chirping …f birds, a… if it were a pe…petual ſpring. And that the Church of God after a ſad and cold winter of affl ction is relieved by a ſweet and comfortable manner of pro…perity, is ſet forth in the higheſt ſt…ains and moſt beautiful ſlowres of divine Rhetorick by Ch…iſt in that invita…ion to his Spouſe (Cant. 2.10, 11, 12, 13.) My beloved ſpake a…d ſaid unto me, Riſe up my love, my fair one, and come away: f r l…, the wi…ter is paſt, the rain is over and gone (that is, thy affl cti ns are ended, thy clouds of ſo…row, and thy tears a… over-bl…wn and wiped away, and now behold a ſucceſſion of be…e… things, even of whatſoever may call out thy joys, and renew thy comf…ts; f…) the flowers appear on the earth, the time of the ſingi…g …f birds is c…me; the voice of the turtle is heard in our land: the figge-tree putteth forth her tender figges, and the Vines with the tender grape, give a good ſmell. Here's a new face of things indeed; what can be added to the felicity of that eſtate which is ſhadowed under theſe Metaphors? Such a Summer of ſpiritual felicity in temporal liberties, after a winter of temporal ſufferings in her ſpirituals, did Chriſt invite his Church in general unto: And this may relieve particular Chriſtians in their afflictions. The cold Froſt ſeldome laſts long, never alwayes.
Thirdly, Though Cold and Froſt be pinching and troubleſome while they laſt, yet they have a very good effect upon the Earth while they laſt. Firſt, they mellow the Earth. After a laſting Froſt the clods of Earth crumble eaſily, whereas if it lie all the Winter without a Froſt, they are more ſtiffe, and not ſo fit for husbandry: Thus afflictions mellow the heart of man, and make it more fit for Gods husbandry. As Froſt dries up the ill humours of the Earth, ſo doth affliction thoſe of the ſoul; and thereby prepares it to receive the ſeed of the Word. When God afflicts his people, it is for their profit, that they may be partakers of his holineſs; that is, that they may profitab…y improve all thoſe means which he hath appointed to make them more holy. And hence,
Fourthly, As Froſt and Cold kill the weeds and worms which eat the roots and hinder the growth of Herbs, Corn, and Plants; ſo afflictions kill our luſts, thoſe worms and weeds that breed and grow in our hearts, alwayes hindering the fruitfulneſs, ſometime to the utter unfruitfulneſs, of the ſeed of the word ſown among us and upon us (Matth. 13.22.) The froſt of affliction is a means to prevent the worm which breeds naturally out of the corruption of our hearts, even that terrible worm ſpoken of (Iſa. 66.24.) the worm of conſcience. As there are worms of corruption, Pride, Covetouſneſs, Wrath, Wantonneſs, &c. in our hearts; ſo out of theſe that tormenting worm breeds, called the worm of Conſcience. Now, the froſt of affliction which God ſends upon us, is very effectual, as to kill theſe worms of corruption which eat the roots of our graces, and hinder our fruit-bearing; ſo to prevent the life of that worm of Conſcience, which (as the Prophet ſpeaks in the place laſt named) never dyeth.
Therefore, as when the Lord ſends froſt, though it make us ſhake, and we have a hard time of it, yet no man riſeth up in paſſion and ſaith, I had rather dye, and be out of the world, than live in ſuch a ſeaſon; No, men know that a froſty ſeaſon, is a wholeſome ſeaſon, and they know Summer will come and make amends. So when we are in the Winter of affliction, let us not be impatient nor unquiet; let us not think that the froſt will ruine and undo us. Though Ice be upon every water, though Icicles hang upon every twig, do not think this will be at all for your undoing, it may be much for your bettering. Cold weather doth good as well as hot; and if we ſhould have all hot, and no cold, it might be very ill, very bad to us; therefore be not troubled at the cold, nor afraid of ice and froſt, they will not hurt you, unleſs you hurt your ſelves, by your impatience under them. And when 'tis coldeſt, you may warme your ſelves at the fire or Sun-ſhine of this hope, that ere long the weather will be warmer. As Athanaſius ſaid of the trouble given the Church by that Apoſtate Julian, It is but a Cloud, it will ſoon be over; ſo may I ſay, according to the alluſion in this Text, its but a Winters froſt, Summer will come: This ſhould be the comfort of all that fear God in a day of evil feared or felt. When Chriſt (Mat. 24.32, 33.) had ſoretold the ſigns of his coming, he ſaid, Learn a Parable of the Fig-tree, when his branch is yet tender, and putteth forth leaves, ye know that Summer is nigh: So likewiſe, ye, when ye ſhall ſee all theſe things, know that it is near, even at the door. As when we ſhall ſee thoſe dreadful appearances, which are the fore-runners of Chriſt coming, ſo when we ſhall feel any chilling froſts of affliction, then we may know that Summer is at hand; when the night is darkeſt, the light is neareſt; when Winter is hardeſt, a thawing Sun leading in the Spring is approaching towards us.
There is but one kind of cold or froſt which we have cauſe to fear, and that is the froſt of unkindneſs, or the coldneſs of affection to God and one another; and I warn all to take heed of that, becauſe it is but too too probable, that this froſt and cold will hang about the hearts of many in the latter days; yea, is it not viſible, are we not ſenſible of that froſt begun, at leaſt, in theſe days? as Chriſt himſelf propheſied of thoſe latter days, (Mat. 24.12.) The love of many ſhall wax cold; is not love to God very chil? is not charity to man, among men, of a complexion, as cold as ice at this day? Take heed of this froſt, of this cold; let not your hearts be frozen in love to God or Man. It is ſad when the ſtreams of charitable bounty are frozen, and the waters of compaſſion hidden as with a ſtone, when the very bowels of men are Ice, and their hearts harder to one another, than the nether mil-ſtone?
There are two things much to be lamented, whenever they are ſeen or felt among the Sons of men; eſpecially among thoſe who profeſs themſelves the Servants of God. The firſt is heat of anger and wrath. The ſecond is coldneſs of love and zeal. As that heat is apt to kindle unnatural fires, ſo this coldneſs may provoke the Lord to kindle judiciary fires, or fiery judgments. The coldneſs of the air will not hurt us, nor can the froſt of any affliction much annoy us, if our love wax not cold, if the froſt of uncharitableneſs to one another, and of unzealouſneſs (if I may ſo ſpeak) for God and his concerns, take not our affections.