16. And as God makes use of the heavens and heavenly bodies, as instruments of vengeance against the wicked, so he employs them sometimes as means of protection and blessing to the righteous. Thus we read, “They fought from heaven; the stars in their courses fought against Sisera” (Judg. 5:20): not unlike to which, is the story of the Emperor Theodosius, whose enemies were routed by a sudden tempest of wind and rain.
17. The productions of heaven God in his due time dispenses out of his treasures, for the benefit and advantage of this lower world; God so disposing and ordering things, that the inferior creatures receive of the superior, and all nature hangs together, as it were, in one chain. And this connection of nature and providence is finely described by the prophet Hosea, “It shall come to pass in that day, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil, and they shall hear Jezreel.” Hosea 2:21, 22. In this place the prophet presents us with the entire order of nature, beginning at the first cause, which is God. “I (saith he) will hear the heavens,” namely, when, in the great drought, the heaven shall scorch with excessive heat, and the channel of the heavenly influences shall, as it were, be dried up, so that they cannot convey fruitful seasons to the earth: then I will hear the distress of the heavens, I will cover them with clouds.
18. And whereas the prophet adds, “The heavens shall hear the earth,” that has relation to the secondary causes. For as the earth depends on the heavens, it follows, that when the operations of the heavens are, as it were, hindered, the earth can produce nothing that is good. And when the earth is broken or chapped by excessive heat, it, as it were, opens its mouth and entreats for rain. “And the earth shall hear the corn, and wine, and oil;” that is, forasmuch as the vegetables depend upon the earth for their moisture; therefore, whensoever the earth is dry and cannot supply them with nourishment, the vegetables solicit moisture of it, as a thirsty infant would appeal to its mother.
19. I proceed, next, to the benefits which God bestows upon us by the light of the sun and moon. And these we must consider in the fear of God, and show how we may enjoy and use them, both in a natural and spiritual sense. “Tell me (saith God to Job), where is the way where light dwelleth? and as for darkness, where is the place thereof? Canst thou bind the sweet influences of Pleiades, or loose the bands of Orion? Canst thou bring forth Mazzaroth in his season, or canst thou guide Arcturus with his sons? Knowest thou the ordinances of heaven? Canst thou set the dominion thereof in the earth? Canst thou lift up thy voice to the clouds, that abundance of waters may cover thee?” Job 38:19, 31-34. In these words God represents to us his infinite power and wisdom, such as no mortal can search out or account for, much less imitate. For so unable is the wisest man to form light or darkness, that he cannot so much as produce a blade of grass. “Not unto us (then), O Lord, not unto us, but unto [pg 444] thy name give glory” (Ps. 115:1); for thou hast made all these things, and thy hand hath formed them. “He appointed the moon for seasons; the sun knoweth his going down” (Ps. 104:19); alluding to the work of the fourth day, when God said, “Let there be lights in the firmament of heaven, to divide the day from the night: and let them be for signs, and for seasons, and for days, and for years. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night; he made the stars also.” Gen. 1:14-16.
20. How wonderful is the increase and decrease of the moon; sometimes it seems to be shut up in darkness, and again, in its season, to emerge by degrees into a fulness of light. And these varieties God hath appointed for a regular distinction of the times and seasons of the year, and of the affairs and business of mankind. Without this distinction of the months and other divisions of time, there could be no order in the church of God, or in civil governments, or in the economy of private families; but all would be disorder and confusion.
21. And how abundantly is the wisdom of God displayed, even in this certain course of the moon, and distinction of seasons! In all states and conditions, the chief part of prudence is to preserve good order, and to observe the proper opportunities of acting; these are the distinguishing accomplishments of a wise ruler, and of a prudent head of a family. This, indeed, is the principal thing to be regarded in every action; he that acts unseasonably, acts to little or no purpose. God himself hath ordered all things in measure, and number, and weight; and every season has its proper opportunities and blessings attending it. “To every thing there is a season, and a time to every purpose under the heaven.” Eccles. 3:1. And as the choosing of the proper season is truly a happiness, so it is also a blessing from God, of whom, therefore, we ought to ask it by prayer.
22. By the words, “The sun knoweth his going down” (Ps. 104:19); the royal prophet suggests to us the seasons of the year, spring, summer, autumn, winter, and the distinguishing of days, being some longer, and some shorter; all which are of very great use to mankind.
23. And who can consider these amazing acts of divine power and wisdom, without admiration and praise to the Author of nature? This astonishing order of nature appeared so glorious to the ancient heathens, that they worshipped even the sun for their God, as being the greatest and most splendid of all objects, and as enlightening all the world. This was a conclusion for blind, corrupt reason to draw, though every part of the creation, to pure and right reason, fully manifests and discovers the being and excellencies of the Creator. A certain Indian king having heard of Jesus Christ, and the necessity of believing in him, because he died for us, gave this answer: “For my part, I had rather believe in the sun that never dies, than in a mortal God.” This was the effect of human blindness, against the corrupt influences and prejudices of which, God has taken particular care to warn us: “Lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the Lord thy God hath divided unto all [pg 445] nations under the whole heaven.” Deut. 4:19.
24. As to the magnitude of the sun, moon, and stars, it is an error to imagine that they are really no larger than they appear to us. For though the moon and some of the planets are less than the earth, yet the sun may be plainly and infallibly demonstrated to be many times larger; and that it appears so small to us, is owing to the immensity of its distance. Ocular demonstration convinces every man of this, that the more remote any object is, the less it appears. A nice disquisition of these matters the unlearned must leave to astronomers, and be content religiously to admire what they do not understand.
25. And, here, how ought we to magnify and adore the omnipotence and wisdom of God, who appointed the sun to be the light and ornament of the day, and the moon of the night. For light is the highest beauty of all things. If we highly admire a well-built house with a fair prospect, furnished with good statues and pictures, and painted with great variety of colors, how much more ought we to look up with gratitude and astonishment to heaven, adorned with lights so many, and so stupendous.