Exposition of Job 38-42, Commentary on Job · Chapter 38 · Verse 31-33
JOB, Chap. 38. Verſ. 31, 32, 33.
31. Canſt thou bind the ſweet influences of Pleiades? or looſe the bands of Orion?
32. Canſt thou bring forth Mazzaroth in his ſeaſon? or canſt thou guide Arcturus with his ſons?
33. Knoweſt thou the Ordinances of Heaven? canſt thou ſet the dominions thereof in the earth?
THe Lord having queſtioned Job about his skill and knowledge in thoſe Meteors, the Rain, the Dew, the Ice and Froſt, all which were wrought in the Air; riſes yet higher, queſtioning him about the Stars of heaven, and their ordinary effects upon the earth, and all ſublunary bodies.
In theſe three Verſes, the Lord points at the four quarters or ſeaſons of the year; over which the four Stars or Conſtellations mentioned in this context have a predominance, according to the appointment of God in the courſe of nature: He points at Spring and Winter in the 31. verſe; he points at Summer and Autumn in the 32. verſe; and he ſpeaks of both more generally in the 33. verſe.
The ſum of the 31. verſe may be thus given; as if the Lord had ſaid, O Job, Canſt thou alter the ſeaſons of the year? Firſt, Canſt thou retard, or keep back the Spring? canſt thou hinder the riſing and appearance of the Pleiades or ſeven Stars, ſo called? canſt thou ſtop the deſtillation of their influences, proper to the introduction of that ſeaſon? Or, Secondly, Canſt thou keep off the Winter, that it come not, or haſten it away when it is come, by diſſolving the colds and froſts with which the conſtellations of that ſeaſon bind up the earth, and ſo ſhorten that unkind and comfortleſs quarter of the year? This is the plain meaning of the Text, and of thoſe hard or ſtrange words, Pleiades, Orion, Mazzaroth, Arcturus, uſed in it; all which Conſtellations are conceived to have their ſpecial operations upon the four quarters of the year reſpectively: For,…fficit quidem Sol acceſſu & receſſu ſuo iſtas anni tempeſtatos, ſed habet praeterea adjunct…s & adjuvantes cauſas. Merl. though the acceſs of the Sun hath the chief hand in making Spring and Summer, and the receſs of the Sun in making Autumn and Winter; yet the Sun doth it not alone, but hath the aid of other adjuvant cauſes in nature, by which thoſe great changes are in part effected and produced.
Further, the Reader may take notice, that three of theſe four Stars or Conſtellations, as expreſſed in our Tranſlation, Pleiades, Orion, Arcturus, are not literally in the Hebrew Text; nor were they known by thoſe names, when either Job or the Pen-man of this book lived, but were long after brought into uſe by the learned Grecians, and from them derived unto us; and we make uſe of theſe names, according to the received opinion, expounding the Hebrew names by them.
I ſhall not ſtay here in opening their derivations or ſignifications in either language, having done it already at the ninth verſe of the ninth Chapter of this book, where Job himſelf ſpake of theſe conſtellations, attributing this glory to God, that he it is, who makes Arcturus, Orion, Pleiades, and the Chambers of the South, which laſt are ſuppoſed to be the ſame with Mazzaroth here in this verſe.
Verſ. 31. Canſt thou bind the ſweet influences of Pleiades?
That is, canſt thou ſtop their riſing, or the giving forth of their influences, which open the earth by a kindly warmth, & cauſe graſs and corn, herbs and flowers, plants and trees of all ſorts, to ſpring and put forth? canſt thou bind them up from exerting their natural effects and proper operations? certainly thou canſt not. He that is bound, cannot do what he would, nor what he could, nor what he daily did when at liberty. The Philiſtims had a great mind to bind Sampſon, ſuppoſing that then he could not put forth his mighty ſtrength to miſchief them. Priſoners, when bound and laid in chains can do nothing. As there is a binding to do, ſo a binding not to do; and that not only with material cords,Pleiades ſunt ſeptem ſtellae, q…ae ortu ſuo primae navigationis tempus oſtendun …unde Graecis dicuntur foreign quod eſt navigare, Vergiliae Latinis à vero quo tempore oriuntur. but metaphorical vows, oaths and promiſes. We commonly ſay, He that is bound muſt obey: But can any bind the Stars to obedience? what, or who but God, can bind or ſtay, either the conſtant motions or miniſtrations of the Stars? Sampſon could not be bound by the Philiſtims till he betrayed himſelf, and diſcovered the ſecret where his ſtrength lay. Who knows where the ſtrength, force and vertues of the Stars lye? or if any knew that ſecret, could they climb up to the Stars, and cut off that lock wherein their ſtrength lyeth? or break the pipes by which their influences are conveyed down to the earth? Canſt thou bind The ſweet influences of Pleiades?
The word rendred Influences, ſignifies Delights, or delicacies,Fructus delicatos. Pagn. or delicate fruits; and therefore that Garden full of ſinleſs pleaſures, which God himſelf planted for man in his ſtate of primitive innocency and felicity, is called from this word, the Garden of Eden, (Gen. 2.15.) that is, a place of delight, commonly known by the name of Paradice; and hence we well tranſlate ſweet Influences: the Hebrew is Delights.foreign quod eſt deliciari, aut voluptate & deliciis abund…e. Mr. Broughton tranſlates Delicacies; and the interlineal, Canſt thou bind the delicate fruits that Pleiades brings forth? That is, the green herbs, the flowers, with other delicacies and delights which accompany the Spring: canſt thou hinder their budding or appearing at Spring-time? When the deformity & dirt of Winter depart or paſs away, then there is a new face of things, then every buſh flouriſheth, then the trees and fields put on their ornaments, then the ſinging of birds fills the Air, and makes it reſound with their harmony and melodious muſick. The word is rendred Dainties (Gen. 49.20.) and an adverb coming from this, is uſed (Lam. 4.5.) They that did fare delicately, are deſolate in the ſtreets. As alſo (1 Sam. 15.32.) Agag came unto him delicately. Canſt thou bind the ſweet Influences Of Pleiades?
The Greeks expreſs Winter by a word juſt of the ſame ſoundforeign. with the Hebrew word Chymah, by us rendred Pleiades; as if this reſpected the Winter, or were a cold Conſtellation: but certainly here it relates to the Spring; and conſidering that in this place the Pleiades are ſaid to give out ſweet Influences, the delights and delicacies of the earth, the word muſt needs be meant of, or intend a benigne and favourable Star, a Spring-ſtar, rather than a Winter-ſtar; and therefore the Latines give this Conſtellation its name from the Spring,Vergiliae, quaſi veris vigiles. becauſe then it appears; of which ſee more Chap. 9.9.
Further, When this Star, or company of Stars, (theſe Pleiades, or ſeven Stars) are ſpoken of by name, we by a Synechdoche may underſtand all the Stars: for, what influence ſoever any Star is impowered with, or putteth forth, who can hinder? Canſt thou bind the ſweet influences of Pleiades?
Hence obſerve: Firſt, God hath planted a virtue in the Stars of heaven, which they ſhed down upon the earth.
The creatures of the earth, are (as I may ſay) fed and fattened from heaven. All Vegetatives, graſs, herbs, plants, flowers, trees; all Senſitives, beaſts of the earth, fowls of the air; yea, and rational creatures too, all men who breath in the air, and walk upon the earth, are refreſhed and fed by the influences of heaven, by the clouds and ſtars. Further, the Stars ſend down their influences, not only upon living creatures in their three ranks, but even upon inanimate creatures; the minerals, the ſtones that lye deep under the earth, the precious gems, with thoſe of a courſer grain, receive much from the influences of the Stars. So then, all earthly bodies receive and derive their vigor and beauty from the heavenly; the Sun and Moon have the greateſt power, and there is a very great power in the Stars and Conſtellations, in the Pleiades, Orion, and Arcturus, for the production of great effects.
Secondly, In that 'tis ſaid, Canſt thou bind, or ſtop the Influences of Pleiades?
Obſerve, It is not in the power of man, of any man, to hinder or ſtay the virtue of the ſtars from falling down upon the earth.
What God will do by the creature, no man can undo. If God ſet thoſe heavenly bodies at liberty, and bids them ſend down their influences, man cannot lock them up, nor impriſon their powers, nor bind them from working?
And hence we may inferr. Firſt, if none can bind the influences, nor ſtay the comfortable virtue of the ſtars, when God is pleaſed to let them out? then much leſs can any bind or hinder the influences of the Spirit. When God is pleaſed to ſend his Spirit to work upon the heart of man, who can lett him?
There is a threefold influence or work of the ſpirit of God upon the ſoul of man.
Firſt, To enlighten, or to give the light of the knowledge of his own glory in the face of Jeſus Chriſt. Who can hinder God, when he purpoſeth thus to inſtruct and teach the ignorant, and make them wiſe unto Salvation, wiſer than their teachers; who can hinder it?
Secondly, To convert, to work faith and repentance, together with love, humility, &c. Theſe graces are deſtilled, and drop down from the Spirit of God upon the ſoul; and who can hinder the Spirit from working them in the moſt hardened and unbelieving ſouls in the moſt vain, proud, and preſumptuous ſoul? the barren'ſt wilderneſs, dryeſt heath (ſuch are perſons unconverted) are made fruitful by the influences of the Spirit.
Thirdly, To refreſh and comfort. There are unſpeakable influences of joy deſtilled from the ſpirit upon believers; and when God will let them down from heaven, who can lett them? what can let them? All the troubles and ſorrows, all the pains and tortures, that men can invent or inflict upon a believer, cannot bind theſe influences of the Spirit, nor hinder joy in believing. The greateſt evils of this life, can neither ſhut up nor ſhut out, that comfort which the Spirit ſpeaketh. The moſt churliſh winds that can blow from the coldeſt quarters of the world cannot chill, much leſs kill or blaſt thoſe fruits of the Spirit, Love, joy, peace, long-ſuffering, gentleneſs, goodneſs, ſaith, meekneſs, temperance, mentioned by the Apoſtle (Gal. 5.22, 23.) The ſoul grows green, like a Garden or Paſture, in the Spring; the ſoul bud's, bloſſom's, and brings forth theſe bleſſed fruits abundantly, when fed with theſe dainties and delicacies of the Spirit. Thoſe great floods of trouble and perſecution, which the Serpent, any where, or at any time caſts out of his mouth, cannot prevail againſt the leaſt drop of Conſolation, wrought in the heart by the Spirits influence. Paul and Silas were bound in Priſon, but there their perſecutors could not bind the ſweet influences of the Spirit from comforting them, nor daunt them by any terror from triumphing in Chriſt; they could ſing in Priſon, yea, they ſung at Midnight.
Secondly, We may Inferr; If God hath placed the Stars in heaven, to drop down ſweet influences upon us, then at every ſight of the Stars our hearts ſhould be raiſed up, in the admiring thoughts of the wiſdom, goodneſs, and power of God. We uſually look upon the Stars, as if they were only ſo many lights beſpangling the Canopy of heaven, and ſparkling, as ſo many fires in the firmament; but we ſeldom conſider their virtues, their influences, or the wonderful effects which they produce How few are there, who behold the heavens with Davids eyes. (Pſal. 8.3, 4.) When I (ſaid he) conſider thy heavens, the work of thy fingers; the Moon and the Stars which thou haſt made: What is man, that thou are mindful of him? God is mindful of man, not only to give him light by the Moon and Stars, by the benefit whereof he ſees other things; but God gives many unſeen benefits by the Moon and Stars. The influences of the Stars are as beneficial to us,Qui negat eſſe Deum ſpectet modo fidero c…li. Sidor… qui ſpectat non negat eſſe Deum. and as great a treaſure as their light. We indeed have great cauſe (as we are commanded, Pſal. 136.7, 8, 9.) to pay the tribute of thanks to God for ſetting up the Sun, Moon, and Stars in the heavens to give us light; O give thanks to him that made great lights, the Sun to rule by day, the Moon and Stars to rule by night. Yet we muſt not confine our thankfulneſs to God for them only as they give us light, for they give us heat as well as light, and wonder working influences as well as either. Moſes (their civil Father) bleſſing the twelve Tribes, as Jacob their natural Father did before his departure out of the world, thus beſpake the bleſſing upon Joſeph (Deut. 33.13, 14, 15.) Bleſſed of the Lord be his land, for the precious things of heaven, for the dew, and alſo for the deep that coucheth beneath, and for the precious fruits brought forth by the Sun, and for the precious things put forth by the Moon, and for the chief things of the ancient mountains, and for the precious things of the laſting hills, and for the precious things of the earth, and the fulneſs thereof, &c. Here we have two ſorts of precious things. Firſt, The precious things of heaven. Secondly, The precious things of the earth, of the hills and mountains. The former precious things are the cauſe, the latter the effect: The precious things of heaven, are the influences of the Sun and Moon, under which we are to comprehend the influences of the Stars, theſe cauſe or produce the precious things of the earth; that is, Graſs, Hearbs, with all ſorts of Vegetables growing upon the ſurface of the earth, they produce alſo the precious things of the ancient mountains, and of the laſting hills; that is, gems or precious ſtones, gold and ſilver, together with all ſorts of inferiour minerals. Now if the Stars, by their influences, yield us all theſe precious things, have we not much cauſe to admire both the power of God, who hath implanted thoſe vertues and opperations in them, as alſo his goodneſs, who hath ordained both thoſe cauſes, and their products or effects, for the benefit and comfort, yea, for the contentment and delight of man? What is man, that God ſhould be thus mindful of him; that for his ſake and uſe, or for the ſweetning of his paſſage through the Wilderneſs of this troubleſome world, he ſhould impregnate the earth by the ſweet influences of heaven? It hath been ſaid; Let him look to the Stars of heaven, who denies the God of heaven; and doubtleſs he will not only not deny, but not ſo much as doubt that there is a God in heaven, who duely conſiders the pure nature, and the irreſiſtible operations of the Stars of heaven? Canſt thou bind the ſweet influences of Pleiades?
Or looſe the bands of O…ion?
We can neither bind what God lets looſe,Tune coeli & naturae ordinem immutabis, ut quod Aſtrum Pleiadum ſol vit conſtringas aut quod Orion conſtringit, ſolvas Merc. nor looſen what God binds. What Chriſt affirmed of himſelf in regard of ſpirituals (Rev. 3.7.) Theſe things ſaith he that hath the key of David, that openeth and no man ſhutteth, that ſhutteth and no man openeth; the ſame is true alſo in regard of naturals, and therefore the Lord had no ſooner ſaid to Job, Canſt thou bind the ſweet influences of Pleiades, but he adds, or looſe the bands of Orion?
There are ſeveral opinions concerning theſe two Conſtellations of heaven, yet all agree in this; that one of them is a benigne Conſtellation, and very comfortable to the fruits of the earth, and that the other is as ſharp and churliſh; that the one is very friendly and favourable to all living creatures, but that the other is a bitter, and as it were a killing Conſtellation; and therefore the Lord ſaith, Canſt thou looſe the bands of O…ion? When once Orion hath and holds the earth, as it were in bands and chains; when Orion hath got the earth in his clutches, and huggs it, in appearance, to death, in his cold armes, who can reſcue it?foreign a foreign quod eſt inconſtantem & varium eſſe, quaſi ſignum quod inconſtantiam & perturbationem aeris efficiat. foreign Aut attrahentia Orionis aperies? Druſ. Aut Lora Orionis diſſolves? Jun. Vox Hebraea foreign a verbo foreign traxit. Funes ejus ſunt operationes, quibus tempeſtates velut furibus attrabit, & frigore conſtringit terram, Scult. Sidus hoc oritur in principio hiemis, & terram tanquam loris conſtringit, Piſc. Nimboſus Orion, Virg. The Pleiades open the earth, and ſet all free; they call up the quickening moiſture, and draw out the verdure of every growing thing: But Orion holds all in bands, Orion is a hard natured Conſtellation, the O…iginal word ſignifies to be unconſtant, vexatious, and unquiet; becauſe, under the Dominion of this Star, the aire is uſually troubleſome and unquiet.
Canſt thou looſe, &c.
The word imports opening what is faſt ſhut, or looſing what is faſt bound. When a man is in bands, we ſay, looſe him from his bands. Now ſaith the Lord, Canſt thou looſe the bands of Orion? that is, canſt free the aire from thoſe colds and froſts, which bind the body of the earth, and all things growing out of the earth in winter ſeaſon? The word rendred bands, comes from a root that ſignifies to draw; hence ſome tranſlate, The Traces of Orion. Traces are thoſe bands by which Horſes being faſtned to Carts or Wagons, draw them after them: Which expreſſion alludes to that natural power planted in this Star, by which, according to Gods appointment it draws rain ſtorms and cold freezing winds after it, and ſo binds up the pores of the earth. Now ſaith the Lord to Job, canſt thou with all thy skill a…d ſtrength looſe thoſe bands, and ſet the earth at liberty? Thou canſt not. O… this Orion, ſee more at the 9th Chapter (ver. 9.) I ſhall only ſay thus much further here, That theſe words ſtand in direct oppoſition to the former, ſhewing that as Job could not ſtop thoſe Benigne Stars, the Pleiades, from giving forth their vertues to the earth; ſo he could not looſe the bands of that ſevere and harſh Star, nor divert the effects which it brings upon the earth. Canſt thou looſe the bands of Orion? Hence learn, firſt, in general.
Cold is a binder, a great and mighty binder.
Winter binds the earth from bearing, and it binds the hands of men from working; when a man is extream cold he can make little uſe of his hands.
And as Natural, ſo Spiritual cold is a great binder. A cold heart is a bound heart. When the heart hath in it no heat of love to God, or hath not been heated with a ſence of the love of God: when the heart hath in it no heat of zeal for the glory of God, nor for the good of men; when theſe ſad colds are upon the heart, 'tis bound indeed. He that hath this cold upon him, can ſay but little to God; and will ſay, and do leſs for God: He is bound not only hand and foot, but tongue alſo. Take heed of cold upon your hearts, it will hinder you from holy activity, bind you up from duty both towards God and man. He that is only luke-warm will do God little ſervice, can do none that is pleaſing and acceptable unto God; but he that is key-cold, as we ſay, neither will, nor can do any thing at all, that may be called Service. The Apoſtle Paul (Acts 20.22.) was bound in the Spirit to go to Jeruſalem, which was a great ſervice for Chriſt; that is, The heat of true affection, which the inſtinct of the holy Spirit cauſed in him, engaged him beyond all power of revocation to undertake that hazardous journey. But when any are bound in ſpirit by the coldneſs of their affections to Chriſt, they always prove hand-bound and foot-bound, I may ſay (without affectation according to the uſe of that word in our language) hide-bound alſo, as to any thing that is good; eſpecially, if it be (as it was in the Apoſtles caſe now mentioned) either dangerous or coſtly. And when a ſoul is in thoſe bands of the Myſtical Orion, the evil ſpirit, ſurely none but God can looſe them, ſeeing none but he can looſe theſe in the Text. Canſt thou looſe the bands of Orion, the Winter-bands?
Hence note, Secondly, It is not in the power of man to looſe what God binds.
The Lord put the queſtion to Job about his works, that he might ſee his own weakneſs and utter inability to undo his providential workings: When God had Job in bonds, it was not in his power to looſe his bonds by his ſtrength and ſtriving. The providences of God were to him as Orion to the earth, cold and ſharp, cauſing the froſt of adverſity to bind him ſo ſtrongly, that he could by no means looſe himſelf. Chriſt ſaith to his Diſciples about Church-cenſures rightly laid, and Church-approbation duly given (Mat. 18.18.) Whatſoever ye bind on earth, ſhall be bound in heaven; and whatſoever ye ſhall looſe on earth, ſhall be looſed in heaven. Where man binds in Gods way, God binds too; and where man looſes in Gods way, God looſes too; but take it either in natural or ſpiritual things, it is not in the power of man to bind where God looſeth, nor to looſe where God bindeth: Canſt thou looſe the bands of Orion? If God appoint cold to bind the earth, man cannot looſe it; and if God will bind man with the cords and cold iron of any affliction, man cannot free himſelf. In the hotteſt natural ſeaſon of the year, man may be in cold providential bands, and under them he muſt abide till the Lord breaks the froſt and ſet him free. It is ſaid of Joſeph (Pſal. 105.17, 18, 19.) He was ſold for a ſervant, his feet were hurt with fetters, he was laid in iron; or, (as the Margin reads it) His ſoul came into iron. But how came he out? did he himſelf looſe the bands of that Orion who caſt him into priſon? ſurely no, the Text tells us otherwiſe; he lay faſt enough in bands, until (ver. 19.) the word of the Lord came; the word of the Lord tryed him. But what was this Word of the Lord? ſome ſay, it was the word of God to Pharoah in a dream, concerning the ſeven years of plenty and famine, which may be ſaid to try Joſeph, none but he could interpret it, & that may be ſaid to unlooſe his bands, becauſe it was the occaſion of his deliverance and advancement. But I rather conceive the word that came, was the word of Gods decree and promiſe made to Joſeph in a dream, for his advancement above all his brethren (Gen. 37.6, 7, 8.) When once the time came that this Word of God muſt come to be fulfilled, then the bands of Orion were looſed; for then (ſaith the Pſalmiſt, ver. 20.) The King ſent and looſed him, even the Ruler of the people, and let him go free. And as it was with Joſeph ſo with Job, and ſo will ever be. If the cold winter blaſts of any adverſity bind up our comforts, either in our callings or relations, there is no unlooſing them un…il the word of the Lord come. Solomon giveth this counſel (Eccleſ. 7.13, 14.) Conſider the work of God; that is, his working in the world. The reaſon of this counſel follows; For, who can make that ſtrait which he hath made crooked? Solomon intends this ſpecially of the dealings of God in the world; not that there is any crookedneſs or unrighteouſneſs, any iniquity or injuſtice in the ways of God; but he means by crooked, that which is troubleſom and grievous. Now if God himſelf make a thing crooked, till he himſelf make it ſtrait, it is not in the power of all the men in the world to do it. The moral ſenſe of that Text, is the very ſame with the point in hand; If God bind, who can looſe? There is no ſtriving, no contending with the providences of God: we muſt deal with, and apply to God himſelf for the altering of them, we cannot alter them our ſelves; we muſt deſire him to mend his work, we cannot: This Solomon plainly intimates in the next, or 14. verſe; In the day of proſperity be joyful, but in the day of adverſity conſider (in a time of adverſity things grow crooked and awry from what we would have and deſire, or from what is comfortable to us) for God hath ſet the one over againſt the other, to the end that man ſhould find nothing after him. Sometimes he makes things crooked, ſometimes ſtrait; ſometimes he gives a day of proſperity, ſometimes of adverſity, that no man may be able to ſay directly, what ſhall be next. And ſeeing there is no looſing the bands of Orion till God himſelf looſe them; therefore let all who are companions in tribulation, ſay one to another, as they in a like caſe are repreſented, (Hoſea 6.1.) Come, and let us return unto the Lord, for he hath wounded, and he will heal; he hath torn, and he will bind us up: O…, as this Text ſpeaks, He hath bound us, and he will lo…ſen us.
Thirdly, From both the pa…ts of the verſe conſidered together, theſe negatives upon man muſt be reſolved into affirmatives, as to God: He can bind the ſweet influences of Pleiades; he can looſe the bands of O…ion.
Whence note; God can both ſtop the ordinary courſe of our comforts, and deliver us from our troubles when he pleaſeth.
God can ſtop thoſe things from comforting us, and thoſe perſons from ſhewing us any favour, whoſe diſpoſitions are as benigne to us, as Pleiades are to the earth; and he can give us favour in their eyes, who naturally are as churliſh as Nabal, and as ſharp as Orion to the earth. He can make a Wolf a Shepherd, and thoſe a ſafety to his ſervants, whoſe hearts were to ſwallow them up. The earth ſhall help the woman, that is, the worſt of the world, the Church. God made Ravens feed Eliah (1 Kings 17.4.) And he ſaid of Cyrus, whom he calls a ravenous Bird, (Iſa. 46.11.) He is my Shepherd (Iſa. 44.28.) Thus the Lord looſeth the bands of Orion. And when he hardens their hearts againſt us, who formerly were tender towards us, or when he turns their hearts to hate us, who formerly loved us and ſhewed us favour, then the Lord may be ſaid to bind the ſweet influences of Pleiades. What ſweet influences of favour did the people of Iſrael receive from Pharoah and the Egyptians, at their firſt coming thither, and long after? yet afterwards, what grievous Task-maſters were they to them? their favours were all reſtrained and changed into yokes and bands: whence was this? The Pſalmiſt anſwers fully (Pſal. 105.25.) He (that is God) turned their heart (that is, the heart of the Egyptians) to hate his people, to deal ſubtilly with his ſervants, and cruelly too. Thus the Power and Name of God is both wayes magnified. Whenas we have the moſt benigne Pleiades dropping down ſweet influences upon us, God can ſtop them; and when we have the hardeſt bands of Orion upon us, the Lord is able to looſe them. This glory is due to God in all the changes which we meet with in this world, whether from good to bad, from the favours to the frowns of men; or from bad to good, from their frowns to their favours, from their bands to their embraces: all is of God. And I conceive the ſcope of God in theſe queſtions, was chiefly to bring Job to that concluſion. The next verſe bears the ſame ſenſe.
Verſ. 32. Canſt thou bring forth Mazzaroth in his ſeaſon? or canſt thou guide Arcturus and his Sons?
This alſo is a denying Queſtion; Canſt thou? thou canſt not bring forth Mazzaroth in his ſeaſon. The word rendred to bring forth, is applyed, Firſt, to the birth or bringing forth of children (Gen. 15.4.) Secondly, to the earths bringing forth flowers & fruits (Judg. 13.14.) Thirdly, to the riſing of the Sun or Stars (Gen. 19.23.) (Neh. 4.21.) Thus here, canſt thou cauſe Mazzaroth to riſe, and go forth? Or canſt thou bring forth Mazzaroth?
What's that? Some Interpreters conceive,Sunt collectionis ſyderum, quae uſus obtinuit, ut vocentur foreign quaſi parva animalia alii vero dicunt ſignifi…are foreign ſydereum canem Chryſoſt. apud Orus. Colligunt quidam hic Mazzaroth eſſe quod ibi dicebatur penetralia Auſtri. Merc. Remotiora ſi… na Heb. ſeparationes, i. e. ſidera à nobis qui ſub polo arctico degimus (ut Jobus) ſeparata; ſic autem vooantur ſidera meridionalia quae oriuntur in principio aeſtatis, Piſc. that by Mazzaroth we are to underſtand thoſe Conſtellations which Aſtronomers call the twelve Signes of the Zodiack, which are expreſſed for learning ſake, by the fancied names of living creatures; ſo that according to this interpretation, the Suns appearance in, or paſſage through thoſe monthly ſigns, is the bringing forth of Mazzaroth in his ſeaſon. But moſt generally they are taken for the Southern Stars, and thought to be the ſame with thoſe (Chap. 9.9.) Called the Chambers of the South; and ſeeing the other three are named there, it is not improbable that under this word the fourth is intended. Maſter Broughton calls them, far Stars in the South: The letter of the Hebrew imports that; and the Seventy derive it from a root, …hat ſignifies to ſeparate or diſperſe, becauſe thoſe Stars are far ſeparated, or are at a great diſtance from us, who lye under the Northern Pole. Canſt thou bring forth Mazzaroth in his ſeaſon? that is, canſt thou make that Conſtellation appear in its proper time? thou canſt not. Hence take theſe brief Notes.
The Stars of heaven are brought forth by ſpecial order and appointment.
As men are brought forth at ſuch a time, in ſuch a place, ſo are they by an order from God; The Stars of heaven are not under any law of man on earth, no, nor of the Angels in heaven, (Pſal. 19.4, 5.) In them (ſpeaking of the heavens) hath he (that is, the Lord) ſet a Tabernacle for the Sun, which is as a Bride groom coming out of his Chamber (every morning, to viſit his Spouſe the earth) and rejoyceth as a ſtrong man to run a race; what is there ſpoken of the Sun, is true of Mazzaroth and of all the Stars, whether planted in the Northern or Southern, in the Eaſtern or Weſtern parts of heaven? 'Tis the Lord who brings them all forth, and that in their ſeaſon.
Note ſecondly; The Stars of heaven have their ſeaſons, and keep their ſeaſons.
They keep them punctually to a minute, to a moment, they know their times, and they keep time; they have their ſeaſons of riſing, and their ſeaſons of ſetting. (Pſal. 65.8.) Thou makeſt the out-goings of Morning and Evening to rejoyce; Some Stars go out in the Morning, others go out in the Evening, their times are various, but they all keep their time, (Pſal. 104.19.) The Sun knoweth its going down, that is, the time of its going down, the place of its going down; In this we may ſee what we ſhould do, or our own duty.
Let us come forth in our ſeaſon. The Stars are brought forth in theirs, and ſhall not we! happy are they that come forth, and bring forth in their ſeaſon. To hit time is a mercy as well as a duty! Paul indeed ſaid of himſelf, (1 Cor. 15.8.) that he was an abortive, or born out of due time. An abortive in nature, is one that comes into the world before the due time. Paul, as to his ſpiritual birth or new birth through grace, was not, nor can any one be new-born before the due time. We may rather ſay, that we are new-born too late than too ſoon, or before our time. Paul might ſay he had been too long a proud Phariſie, a formal profeſſor, and at laſt, a perſecutor of thoſe who profeſſed the truth of the Goſpel in truth; and therefore in that ſence Paul was not an abortive, or born out of due time, namely, before his time: But Paul might ſay ſo of himſelf, that he was ſo, Firſt, Becauſe he was the laſt of the Apoſtles that was called. The other Apoſtles were called by Chriſt, while he lived here on earth: Paul was called by Chriſt from heaven, after his death and departure from the earth. Secondly, He was born like an abortive, or thoſe that come out of due time, becauſe of the violence, and grievous pangs which accompanied his new-birth: He was ſmitten from his horſe to the ground, and lay as one dead in his paſſage to his new-life. Such was the ſuddenneſs and violence of his converſion, that it was moſt like an abortion. Thirdly, The Apoſtle himſelf ſeems to give the reaſon in the next Verſe; we know abortives are uſually very weak and imperfect children, and leſs in body than thoſe born in due time. Now ſuch was Saint Pauls humility, ſo low was he in his own thoughts, that he calls himſelf (verſ. 9.) the leaſt of the Apoſtles, not meet to be called an Apoſtle. In all theſe, or in any of theſe notions, the Apoſtle Paul might ſay he was born out of due time; yet both as to the truth and ſeaſonableneſs of his converſion, he was born in due time and in his full time. Now as there is a due time, a ſeaſon for our ſpiritual birth, ſo for our fruit-bearing in ſpirituals. It is ſaid of every godly man (Pſal. 1.3.) He ſhall be like a tree planted by the rivers of water, that bringeth forth his fruit in his ſeaſon, that is, ſeaſonable fruit. The Stars appear in their ſeaſon, and ſo ſhould the fruits of every Goſpel-profeſſor. If we ſhould ſee Winter-ſtars in Summer, and Summer-ſtars in Winter; if the Sun ſhould riſe at Mid-night, or go down at Mid-day, how prodigious would that appearance and diſappearance be! if the Sun ſhould not riſe and ſet juſt at the time we look for him, it would breed horror, and put all men into an amazement. But now the Lord brings forth Mazzaroth and all the Stars in their ſeaſon. O therefore, let us look to our ſeaſons; we ſhall be reproved elſe by the Stars of heaven, Mazzaroth will be a witneſs againſt us. Canſt thou bring forth Mazzaroth in his ſeaſon?
Or canſt thou guid Arcturus with his Sons.A radice foreign duxit placidè & ſenſim ſicut paſtoroves. Arcturus eſt ſtella inſignis, quae oritur in principio Autumni: Hebraei putant eſſe ſeptem ſtellas quae ſemper apparent in noſtro hemiſphaerio, à congregatione ſic dictas; nam foreign eſt congregatio, Merc. foreign Sive Cynoſura ſupra alias ſtellas in apice caeli, tanquam mater in alto ſupra filios ſuos ſedens cum iis certiſſima ratione circumducitur, Coc.
Here's a fourth queſtion: Canſt thou guid? The word ſignifies to guid, or conduct gently, ſoftly, canſt thou guid them as a Shepheard guids his flock? canſt thou guid them as a Father guids his Family, his Wife, Children, and Servants? canſt thou direct them their courſe, how or which way to go? Some think he uſeth the word guid, becauſe this conſtellation repreſents the form of a Wain or Wagon, and is by us commonly called Charles-wain, or the greater Bear. Canſt thou guid Arcturus.
That's another Conſtellation, ſeated in the Northern Pole, notably conſpicuous to us in a clear night. 'Tis the Sea-mans mark or guid. The Lord who guids that Star, hath made it a guid to the Sea-man in the night; by looking to that, he knows how to make his courſe. Canſt thou guid Arcturus With his Sons.
Some read Arcturus, and her Daughters; Maſter Broughton, and her Children: We render in the Maſculine Gender, and his Sons. There is one principal Star, and ſeveral other Stars that ſtand as Children about their Father or Mother; and therefore the Lord expreſſeth them by that familiar Alluſion, Arcturus and his Sons, canſt thou guid them?
Hence Note, Firſt, The Stars have a Guid a Governour.
The Stars move as directed. God himſelf is the guid of the Stars, not Man. As a Shepheard guids his flock in the fields, ſo the Lord guids the Stars in that ſpacious field of the heavens; yea, he names and numbers them, as a Shepheard doth his flock. (Pſal. 147.) He telleth the number of the Stars, and call's them all by their names. The Prophet exhorting the people to lift up their eyes on high, that is, to the heavens, preſently adds, and behold who hath created theſe things? (Iſa. 40.26.) that is, the heavens, and the fu…niture of them, he bringeth out their hoſt by number (that is, the hoſt of the Stars) As an Army is enrolled and numbered, how many thouſands they are; ſo doth the Lord bring forth that hoſt by number, and calleth them all by names, by the greatneſs of his might, for that he is ſtrong in power; not one faileth. There's not one of the hoſt of heaven, not one of the Stars that faileth, but comes forth at Gods call, and appears as it were in rank and file, when and where the Lord gives command. Thus the Prophet ſpeaks of the Stars, as Gods hoſt; and of the Lord, as a Commander or General of an army, knowing their number, nature, place, and office; muſtering and marſhalling them, o…dering them out upon ſervice as he pleaſeth. And whereas in the beſt diſciplin'd armies of men, many fail when drawn out to ſervice, ſome for fear, others through unfaithfulneſs, not a few through weakneſs and ſickneſs; here's neither weak nor ſick, neither an unfaithful nor a fearful one in this hoſt, not one faileth: Nor do…h the Lords memory fail, for he calls them all by their names; which ſhews the perfect remembrance, and exact knowledge which the Lord hath of them all. It is reported, as a wonder,Plin. lib. 7. c. 24. Valerius Maximus lib. 3. c. 7. of Cyrus King of Perſia, that he having a vaſt Army, yet knew them by face, and was able to call every man by his name. What then ſhall we ſay of this wonder? The Lord who guideth Arcturus and his Sons, who leads out this innumerable Army of the Stars, knows every one of them by name, and ſends them forth by name, upon what enterpriſe or ſervice he pleaſeth.
The Lord having queſtioned Job about thoſe four eminent and well known Conſtellations, Pleiades in the Spring, Orion in the Winter, Mazzaroth in the Summer, and Arcturus with his Sons in the Autumn, to convince him, that as he was not able, nor any man elſe, to alter the natural motions or courſes of the Stars, ſo that neither he, nor any man elſe, was able to alter the courſe of his providence.
The Lord (I ſay) having done queſtioning Job, about theſe four notable Conſtellations of heaven in ſpecial, proceeds to interrogate him more generally about the whole heavens, in the next Verſe.
Verſ. 33. Knoweſt thou the Ordinances of heaven? canſt thou ſet the Dominions thereof in the earth?
Surely as thou knoweſt not the ſpecial laws by which I govern the Pleiades, Orion, Mazzaroth and Arcturus, ſo not the general laws by which the heavens are governed. Knoweſt thou the Ordinances of heaven? The word here rendred Ordinances, is often rendred in the Pſalms ſtatutes, laws, decrees: knoweſt thou the laws or ſtatutes of heaven?
The word rendred heaven is of the dual number, as Grammarians ſpeake, becauſe, in what part ſoever of the earth any man ſtands, the heaven is cut in two parts (as to him) by the Horizon, whereof one part is over him, and the other under him; As there is a heaven above us, ſo a heaven below us, though whereſoever any man is on earth, heaven is above him. Knoweſt thou The Ordinances of heaven?
Now the Ordinances of heaven may be of two ſorts.
Firſt, Thoſe which God hath given to the heavens. The heavenly bodies move according to his conſtitutions who made heaven and earth.foreign
Secondly, Thoſe which the heavens give to the earth, or to man on earth. The heavens may be ſaid to impoſe their laws upon the earth, men being guided and directed by the changes and motions of the heavens, how to order many of their motions and actions on the earth, thoſe eſpecially which concern the earth. The heavens give theſe common laws (as I may ſay) to men concerning the earth: Firſt, When to Till the earth. Secondly, When to caſt their Seed into the earth. Thirdly, When to reap and gather the fruit of the earth. When to perform any part of Husbandry to the earth, is known only by the heavens; that is, the heavens by their motions and viciſſitudes, ſhew men the ſeaſons of doing theſe and theſe works on earth. And if men obey not theſe laws of heaven, nor obſerve their ſeaſons, they looſe all their labour and coſt beſtowed on the earth.
Again, when he ſaith, knoweſt thou the Ordinances of heaven? the meaning may be this; Are the heavenly bodies diſpoſed or impowered by thy wiſdome? haſt thou given them vertue to work upon inferiour bodies? I haſt thou made the ſtatutes by which they are governed, or by which they govern? That's the Lords Prerogative.
Hence note; Firſt, The heavens are under a law, they have their ſtatutes.
They are under a law in a three-fold Reſpect. 1. In reſpect of their motion, how and whither they ſhall move. 2ly. They are under a law as to their influences, where and on whom they ſhall drop them down. 3ly. (Which neceſſarily follows the former) They are under a law as to their effects and operations upon the Creatures, whether for good, or for evil. The heavens can neither hurt nor help us, but according to higher order. This threefold law may be underſtood in that one Scripture (Jer. 31.35.) Thus ſaith the Lord, which giveth the Sun for a light by day, and the ordinances of the Moon and of the Stars for a light by night.
Note Secondly; What all the Laws and Ordinances of heaven are, is a ſecret to man.
Knoweſt thou them? ſaith God to Job. There are ſome Ordinances of heaven, or ſome things for which heaven is ordained, which are eaſily and commonly known; ſuch are the changes of ſeaſons, with the diviſion of night and day, of winter and ſummer. There are alſo ſec et Ordinances and Orders given to the heavens, according to which they produce many unexpected and extraordinary …ffects here on ear…h, as Drought, and the conſequent of it, Famine; Infection in the air, and the conſequent of it, Peſtilential diſeaſes and Mortality. Who knows theſe ordinances of heaven? and if theſe are ſo unknown? then we may conclude,
Firſt, If man know not ſuch like ſecret Ordinances of heaven, ſurely he is much leſs able to underſtand the ſecret counſels of heaven. We know but litle of thoſe things that are commonly ſeen and felt among us, but there are reſerves which we cannot know at all.
Secondly, We may hence alſo conclude, If the heavens have their ſtatutes and Ordinances, as to their motion, &c. then much more hath man ſtatutes and ordinances according to which he ſhould move. The heavens never move but according to ordinances. Let us be ſure, that whatever we do,à foreign unde foreign praefectus, ideo non nemo praefecturam vertit. Drus. foreign quod Auguſtinus interpretatur commutationes coe…i. we have an ordinance or word of God for it, either expreſs or conſequential. If the heavens be under ſuch a rule, ſhall we think God hath left man at random or without a rule, how to ſpeak, and think, and do in this world? It is dangerous to move without an ordinance, much more to move againſt an ordinance; we ſhould take heed of acting beſides a Law, much more of acting againſt a Law. Knoweſt thou the Ordinances of heaven? (and as it followeth) Canſt thou ſet the dominion thereof in the earth?
Caſt thou ſet his force upon the earth? Ponere dominium eſt facere ut dominetur, & quaſi dominum conſtituere. Ho… homo non facit, ſed ſolus Deus. Drus.So Mr. Broughton tranſlates. To ſet the dominion, is to make one have dominion, and as it were, to appoint a Lord or Governour in the earth: This is not mans work, but Gods. As if God had ſaid to Job, Canſt th…u give power to, or impower the Stars to rule day and night, to cauſe diverſity of weathers and of ſeaſons, to which all things here below muſt ſubmit, or with which they muſt needs comply? The word which we read Dominion, ſignifies an under dominion, an inferior dominion; it ſignifies a Magiſtracy or power under a Power. The Hebrew language hath two words, the one ſignifying the power of a Judge, who gives the rule of the Law; and the other,Qui ſimplicitèr judicat & ſententiam pronunciat dicitur foreign Sed executor, qui judicatum exequitur & cogit refractarios obedire ſententi… judicis dicitur foreign here uſed, ſignifying the power of a Sheriff, who ſees execution done. A perſon may be in power, and have great command, yet not the firſt or chief command. The Heavens have not a ſupream or an abſolute command over the earth, but a dominion by way of adminiſtration they have, and that a large and great one. Heaven hath a dominion ſo far as to execute and fulfil that which God the ſupream Judge orders, determines, and gives forth, both concerning perſons and things here on earth. The heavens have a miniſterial dominion, reſpecting moſt changes wrought in this world. Their miniſtry reſpects, not only the conſtant and uſual changes of times and ſeaſons barely conſidered, but they have alſo a miniſtry with reſpect to thoſe uſual and rare changes, which (according to the appointment of God) befal the perſons and conditions of men in this world. Canſt thou ſet the dominion thereof in the earth? Thou canſt not; but I can and have, I have ſet and determined what dominion the Heavens ſhall have upon the earth, or how they ſhall exerciſe their dominion.
Hence obſerve; The Heavens have a power on the earth.
Some Aſtrologers give them a power of doing all on the earth, as if both our lives and livelihoods depended wholly upon the Aſpects of Planets: It is not this mans endeavour (ſay they) nor that mans skill, but all flows from the Stars. Theſe make or put the Heavens, which are Gods work, into the place of God himſelf; they put the heavens into the place of the God of Heaven. All things are in the hand of Heaven, ſay they. We ſay, All things, even the Planets themſelves, are in the hand, and at the diſpoſe of God. We grant, and this Text proves, that the Heavens have a great power upon the earth; we cannot but ſee and feel what the Sun doth upon the earth, we ſee, it diſtributes the year into four ſeaſons, Summer and Winter, Spring and Autumn; we ſee, it makes Equinoxes twice in the year, when days and nights are of an even length, and as many Solſtices, in one of which dayes are of greateſt length, and nights in the other. We ſee how the Sun brings forth ſeveral effects in thoſe ſeveral ſeaſons, even the generation or corruption of natural things. We know alſo, that as the North draws the Magnete or Load-ſtone, ſo the Sun, the Heliotrope, a flower ſo called, becauſe it follows the motion of the Sun. It is ſaid alſo, that the Sun hath a great power upon the Cock, who therefore croweth about midnight, as if he did then congratulate or welcom the return of the Sun from the Antipodes to our Hemiſphear. Though theſe inſtances are not demonſtrative or concluding, yet they are probable evidences of the Heavens dominion in the earth.
Further, 'tis generally agreed, that the Moon hath a great Power upon the waters, cauſing the ebbing and flowing of the Sea; as alſo, upon thoſe inhabitants of the Sea, Shelfiſh, becauſe they are obſerved to increaſe with the increaſe of the Moon, and to decreaſe at the wane of it.
Nor may we deny the heavens have a dominion upon the bodies of men; for, though we ſubſcribe not to thoſe fancies of Aſtronomers, who have fixed a ſpecial ſtar as ruling the ſpecial parts of mans body, as you ſee in Almanacks; who tell us alſo, That in the body of man, the Sun anſwers the heart, Mars the gall, Jupiter the liver, Mercury the mouth and tongue, Saturn the head; though (I ſay) we ſubſcribe not to theſe, no nor to thoſe other ſentiments of theirs, who aſcribe a ſpecial dominion to the ſeven Planets over the ſeven ages or ſtages into which the courſe of mans life is commonly divided; that is, Firſt, Infancy to the dominion of the Moon; Secondly, Childhood to Mercury; Thirdly, You h to Venus; Fourthly, Adoleſcency or the young mans ſtate to the Sun; Fifthly, Compleat manhood to Mars; Sixthly, Old age to Jupiter; Seventhly, extream or decrepid old age to Saturn; yet doubtleſs the Stars have a great power upon the bodies of men, as well as upon Plants and all ſorts of Vegetables, ſubordinately to the power and appointment of God, who ruleth all things and perſons according to the pleaſure and uncontroulable ſoveraignty of his own will.
Again, Naturaliſts tell us (and many are not far from believing them) that the Planets have great power over minerals and metals; They ſay, Gold is under the dominion of the Sun, Silver of the Moon, Iron of Mars, Lead of Saturn; and that Tin and Coppar are under the dominion of that Planet by them called Jupiter. Now whether or no God hath ſet theſe metals under the peculiar dominion of theſe ſtars, I will not diſpute; not will I deny that there may be a natural ſympathy and congeniality between them, nor that their influences may be very operative and effectual towards their gene…ation, production, and full concoction in the bowels of the earth.
Only let us take heed that we be not found giving that to the Heavens which God hath not given them. Remember, the dominion here intended of the heavens over the earth, is a miniſterial, not a ſupream dominion; 'tis not, I dare ſay, any ſuch dominion as thoſe Aſtrologers cry up, who would perſwade or make us believe,
Firſt, That the diſpoſitions and manners of all men are under the dominion of the Planets and Stars.
Secondly, That the very way and courſe of every mans life, is ordered by the dominion of Stars and Planets.
Thirdly, That all the ſucceſſes and events, good or bad, of mens actions and undertakings, depend upon the Stars and Planets.
Fourthly, (which ſome have adventured to affirm) That the riſe and fall of great perſons and families, together with the growths and declinings of whole Kingdoms and Commonwealths, are under the dominion of the Stars.
Fifthly, That the flouriſhings and decayings of Arts and Sciences depend upon them. Yea,
Sixthly, That the ſtars operate much towards the planting and progreſs, towards the rooting up or going back of Religion.
But this Scripture intends not any ſuch dominion of heaven over the earth: Moſes hath told us long ſince what this dominion is (Gen. 1.14.) And 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. The ordinary lights or ſtars of heaven, are always for ordinary ſignes and ſeaſons; and ſometimes there are extraordinary lights ſeen in heaven, or the ordinary are ſeen appearing in an extraordinary manner, to ſignifie that God is about to do extraordinary things, or to bring forth extraordinary times and ſeaſons.
So then, they who ſay the heavenly bodies have no power, or produce no effects upon the earth or earthly bodies, oppoſe not only the teſtimony of ſenſe and daily experience, but this, and other expreſs teſtimonies of Scripture. And as for thoſe who aſcribe all thoſe things before mentioned, or any one of them abſolutely to the dominion of the heavenly bodies or luminaries, they put them in the place of God himſelf, and overthrow the common foundations of Religion, which teacheth us to depend wholly upon God for all things, which teacheth us alſo to truſt in him alone, and to look upon his favour (not the favourable looks or aſpects of the Stars) as the fountain of all our good, as alſo to fear him and his diſpleaſure alone (not the diſpleaſed looks of the Stars) as the fountain of all penal evils.
Therefore let us in theſe things ſpeak and think according to ſobriety. All that I ſhall add for the concluſion of this Point, is,
Firſt, Let us be warned and awakened by the ſignes of Heaven; but let us not be diſmayed at them; let us leave that to the Heathen, who know not God (Jer. 10.2.) or rather, let us pray, that the Heathen may no longer be left under that blindneſs and bondage.
Secondly, If any would know what ſhall come to paſs, or would acquaint themſelves with future events, whether with reſpect to perſons or Nations, let them not go to, nor conſult Stargazers, but the holy Scriptures, the Word of God; for he hath given us a written word, wherein as in a glaſs, we may ſee,
Firſt, What God would have us to do, and how to order the whole courſe of our lives.
Secondly, What good, what bleſſings, what ſucceſſes, we are like to have or may expect through his free favour to us in Chriſt, we walking humbly, holily, believingly before him.
Thirdly, What evils, what croſſes, what curſes, what miſeries, what miſchances (as we ſpeak) we are ſubject to, and may fear, if we walk proudly, impenitently, frowardly, in the way of our own hearts. We need not go to the Stars if we would know what is like to befal us in this life; let us conſult the Promiſes, and they will tell us what good we ſhall receive, if we believe and obey; let us go to the threatnings, and they will tell us what evils will be our portion, if we are unbelieving and diſobedient. Let us fear God, not the Stars; let our hope be in God, not in the Stars. If we are evil, and do evil, the moſt auſpicious conjunctions, benigne and promiſing appearances of the Stars in our nativity, will never produce us any true good; and if we are good, and do good, their moſt inauſpitious, harſh and threatning appearances ſhall do us no hurt: It needs not trouble us under what Star we were born, if we are new born. One being told, that the Stars in power, or which had the dominion in his birth, bare him no good will, anſwered, I care not for that, I have had a ſecond birth. Do not my words (ſaith the Lord, Mic. 2.7.) do good to him that walketh uprightly? doubtleſs they do, and ſo they will, let the Stars do their worſt. Let us ſit down quietly in this aſſurance, That whatſoever rule or dominion Heaven hath in the earth, the dominion of God is over, and over-ruleth the Heavens.