The best introduction to astronomy is to think of the nightly heavens as a little lot of stars belonging to one's own homestead.
Like David who considered the heavens, "the work of thy fingers, the moon and the stars, which thou hast ordained," (Ps. 8.3), Puritans engaged often in occasional meditation, taking inspiration from the book of nature, that is, the creation around them, to raise their thoughts towards heavenly matters. Who can look at the clear night sky, beholding the countless stars above, and not be humbled by one's insignifance before the mighty expanse of the universe and God's omnipotent power in the creation and superintendence of it
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? (Job 38.31-33)
and at the same time blessed to consider how our Creator made us for himself and cares for us more than the sparrows that fly overhead (Matt. 10.31) leading our hearts to cry out "What is man, that thou art mindful of him?" (Ps. 8.4)
Joseph Hall, Occasional Meditations, pp. 46, 108-109:
39. On the small Stars in the Galaxy, or Milky Circle, in the Firmament.
What a clear lightsomeness there is, in yonder circle of heaven, above the rest! What can we suppose the reason of it, but that the light of many smaller stars is united there, and causes that constant brightness? And yet those small stars are not discerned; while the splendor, which ariseth from them, is so notably remarkable.
In this lower heaven of ours, many a man is made conspicuous, by his good qualities and deserts: but I most admire the humility and grace of those, whose virtues and merits are usefullly visible, while their persons are obscure. It is secretly glorious, for a man to shine unseen. Doubtless, it is the height, that makes those stars so small and invisible: were they lower, they would be seen more. There is no true greatness, without a self-humiliation. We shall have made an ill use of our advancement, if, by how much higher we are, we do not appear less: if our light be seen, it matters not for our hiding.
96. On Sight of a bright Sky full of Stars.
I cannot blame Empedocles, if he professed a desire to live upon earth, only that he might behold the face of the heavens: surely, if there were no other, this were a sufficient errand, for a man's being here below, to see and observe these goodly spangles of light above our heads; their places, their qualities, their motions.
But the employment of a Christian is far more noble and excellent. Heaven is open to him; and he can look beyond the veil; and see further above those stars, than it is thither; and there discern those glories, that may answer so rich a pavement: upon the clear sight whereof, I cannot wonder, if the Chosen Vessel desired to leave the earth, in so happy an exchange.
O God, I bless thine infiniteness for what I see with these bodily eyes: but, if thou shalt but draw the curtain, and let me by the eye of faith see the inside of that thy glorious frame, I shall need no other happiness here. My soul cannot be capable of more favour, than sight here, and fruition hereafter.
William Spurstowe, The Spiritual Chymist: or, Six Decades of Divine Meditations on several Subjects, Meditation III, pp. 3-5:
Upon the Galaxia or milky-Way.
The milkie way, according to Aristotle, is a shine or Brightness caused by the joint rays of a multitude of imperceptible Stars, and not a Meteor; But it is not my purpose so much to find out, or determine what it is, as to meditate a little upon the place where it is. The Milkie way is in Heaven, the true Canaan and Land of Promise, in which Rivers of pleasure and sweetness do everlastingly overflow; and while we are absent from it, we are like Israel in the Desert, apt to complain of daily wants, and to be discouraged with daily fears. How greatly therefore is it becoming us who profess to seek such a Country to long earnestly after it in our desires, and to travel towards it in patience; not fearing the difficulty of the way, but animating ourselves with the perfection of the end, in which rest and glory, which are here divided, shall both meet, and forever dwell together? If Mare rubrum, the Red Sea of Affliction, be the passage; Via lactea, the milkie way of life, and bliss will be the end. And is it not better to wade through a Sea of blood to a Throne of glory, than to glide alone the smooth stream of pleasure unto an Abyss of endless misery? A good end gives an amiableness to the means, though never so unpleasing; The bitter Potion which brings health is gladly taken down by the Patient: But Poison in a golden Cup, when made as pleasing as Art and Skill can temper it, can never be welcome to any who understand the sweetness of life, or dread the terrors of death. The way is good (saith Chrysostom) if it be to a Feast, though through a blind Lane; if to an Execution not good, though through the fairest Street of the City; himself was bidden to a Marriage Dinner, as was to go through divers Lanes and Allies, crossing the high street he met with one led through it to be Executed, he told his Auditors, Non qua, sed quo, not the way, but the term whither it led, was to be thought upon. Lord then let not me be anxious what the path is that I tread, whether it be plain or thorny, pleasant or difficult, bloody or milky, so it lead to thee, who are Alpha and Omega, the beginning and the ending of blessedness, but to walk cheerfully in it till I come to thee my everlasting rest.
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