Section I, Book 5, chapters 1–2: Winds, clouds, fountains, lightning and thunder (part 1 of 2)

The fifth BOOK of this present Section.

CHAP. I. Herein you shall find, in few words, a Repetition of the precedent Discourse: Also an Exposition upon the word Meteoron or Meteor. And lastly the Method, which the Author intendeth to observe in this Book, is expressed.

IN my precedent discourse, I have briefly pointed at, first the Principles of things, namely the Root of every thing that was, viz. the Dark or potentiall unity, from which sprung forth the Light or actuall unity. And I told you, that both of them were but one thing in essence, forasmuch as Light was unto the eternall unity all one with darkness, though unto our weak capacities they are opposite in property. Then I signified, that out of the first obscure unity, by his other manifest property waters did appeare, arguing thereby that of or from this unity, by this unity, and in this unity, are all things. After that, I shewed how waters were the materiall or passive Principle of all things, as the illuminating and formall Spirit, was the actuall and informing beginning of every being; both which issued, (as I said before) out of one Root, which for that cause is rightly said to be all in all. Then I expressed unto you how that Cold was an essentiall adherent unto privative rest, and the stout of-spring and Champion unto darkness. As contrariwise, Heat was the immediate issue and companion, unto essentiall action or motion, and the inseparable Champion or Assistant of Light. And then I told you how Humidity and Siccity, had their Originall from the mutuall presence or absence of the foresaid two active vertues or essentiall properties, Cold and Heat. Lastly, I declared unto you the reason and manner of Condensation and Rarefaction, and that the main matter or Subject thereof, was the waters, but the catholick Actor was and is the Word or Spirit of God, who acteth first in his Angelicall Organs, by the Starrs, and especially the Sun in Heaven above, and winds beneath, upon the generall sublunary Waters or Elements, according unto his volunty, altering of it after a four-fold manner, through the formall properties of the four Winds, and that either by Condensation or Subtiliation, into divers shapes and dispositions. Now in this Book I will open unto you, after a true and infallible manner, (forasmuch as it shall in all points agree with the contents of the holy History:) how the blessed Word or sacred Spirit of the Lord doth by Condensation and Rarefaction produce and bring forth, in this our catholick sublunary Element, all Meteorologicall bodies. But before I enter into this my discourse, it is fit for me to tell you what the Antients do mean by this word Meteor. Those Apparitions which are seen in the aire, are by the Greeks called Meteora, not in regard of their naturall essences, but by reason of their sublimity in position. Others tearm them more naturally, Impressions; forasmuch as they are shaped and imprinted above in the catholick element, called Air.

But in respect of their essentiall consistence, they are properly called Corpora imperfectè mixta aut composita, Bodies that are imperfectly mixed or compounded; and that either because of their unexpected generation, being that they are procreated and appear suddainly, and at a short warning, or else because their composition appeareth not to be according unto the mutation or change of substance, or alteration of quality; or else in regard they are not so exactly composed, as other animated bodies which are perfectly mixed. Or lastly, these impressions are so called, forasmuch as they have not attained unto any perfect form; neither seems there to be in this kind of composition any great alteration of parts; seeing that the members of the element so altered, are confused with one another. Howsoever, it appeareth, that such names are assigned unto this kind of impression, after the fancy or conceit of this or that Philosopher, when in verity they are magnalia Dei; a mysticall body, I say, framed and fashioned by the finger of God, out of the bowels of the catholick sublunary element, to effect his will upon the earth, either to judgment or mercy, as shall be more at large expressed hereafter. So that in this sense they may rightly be tearmed, the characters or signes of Gods benignity and misericord, or vengeance and severity upon the earth. My purpose therefore in this Meteorologicall relation, is, to direct you into the path of true wisdom, for the better scanning and decyphring-out of so great a mystery, as is the meteorologicall act of the Spirit of God, and to lead you by that means out of the mire and puddle of Ethnick or pagan Philosophy, in which we Christians, even unto our immortall shame, do stick fast, and like brutish swine do willingly wallow. The which that I may the better effect, I will compare the absurdities of the false Peripateticall Philosophy, with the infallible verity of the holy Text, that thereby each Christian, pondering in the ballance of justice, the contradiction which shall be expressed between the one and the other, may open his intellectual eyes, and follow sincerely that which is good, and forsake the bad, betaking himself unto the truth, and flying from that which is prestigious and false, and may by that means at the last discern with open eyes, that main difference which is between the wisdom and Philosophy of this world, which in verity (for the Spirit of God hath pronounced it so) is meer foolishnesse, and that of God, which is the reall and essentiall truth. Thus therefore you may discern, and that in few words, the manner or order of my method in this Book, not determining with my self to be over-tedious unto you in it, but to finish briefly that Meteorologicall wisdom, which in regard of its own worth, deserveth to be enrolled in the everlasting monument of a far greater volume; and to be polished or burnished over with the lustre of a more elegant style, and refined manner of speech.

CHAP. II. In this Chapter the true mystery of the Winds is discovered and set down, according unto the intention of the divine Spirit's testimony; and withall, the false and prestigious spirit of Aristotle, and his Peripateticall adherents, touching that subject, is unmasked and made manifest.

THat I may the better expresse that difference, which is between the false wisdom and philosophy of this world, and that which, because it is of God, must be true indeed, nay, verity and truth it self, my minde and purpose is in the first place, to set down the opinion of the Peripateticall faction, and then afterward to compare and examine it with the touchstone of the divine Word or Scripture, thereby to make a tryall, whether it be right and sound or not; that is, whether it will bear water, or shrinck in the wetting. Now because (as I said) the four cardinall and collaterall winds of the heavens, with their angelicall Presidents, are the actors in the transformation of the catholick Mercuriall element, or Protean sublunary waters, from one shape into another, I think it most necessary to begin this my story or discourse with the profound mystery of the winds in generall, forasmuch as they are noted to be the principles of all the other Meteors. And first I will expresse what the pagan Peripateticks, and their Christian followers, have and do determine concerning them.

The Peripateticall Philosophers are of opinion, that the wind is a hot and dry exhalation, being difficultly enflamed, which ariseth out of the earth, and soareth up unto the middle region of the aire, from whence it being forthwith repelled downwards, by reason of the coldnesse of that region; and again it re-indeavouring upwards, doth partly in regard of its levity, and partly by other ascending exhalations, which it meeteth in his violent and coacted descent; move laterally in the lower region of the aire, the which aire it doth ventilate and agitate, lest that for want of motion or stirring, it should putrifie. This is the sum of their opinion concerning the generation of the winds. I will therefore insist upon this Peripateticall or Aristotelian definition, or rather description of the winds.

First, because that the spurious Christian Philosophers, as if they were incited thereunto by a kind of unbridled madnesse, do not stick to defend, and by their best endeavours uphold this his opinion, as well in their publick Schools, and private negotiations or studies, as by their writings; and that with such an assured obstinacy, as if it had been divinely published unto worldlings, or uttered and pronounced by the sacred Oracle of truth it self.

Secondly, because the place wherein this imaginary exhalation is said to be ingendered, and from whence it is derived, is by it esteemed to be the earth; and the seat unto which it coveteth to ascend, is (according unto their doctrin) the middle region of the aire, into the which, by reason of the cold temper thereof, it is not permitted to enter or penetrate, but the medium or mean (forsooth) in the which it moveth naturally upward, and by compulsion, or against nature, downwards; and lastly, by justling or strugling together, of other ascending exhalations, and the forcible descending fumes laterally, that is to say, towards the right or left hand, is the lower region of the aire.

Thirdly, for that they seem to averr, as it appeareth by this definition, that the agent, mover, or efficient causer of this exhalation, as well downwards as laterally, is double or two-fold, namely, the cold of the middle region of the aire, which forceth and presseth downward towards the earth, that scarce imaginable fume, and the other is the troop of other ascending exhalations, or subtle smoaks, which successivly do rise out of the earth, which in their motion upwards, meeting with that fume which is forced to descend, do strive, and, as it were, wrestle with it, and consequently by that means do make a noise in the aire, which is called the Wind.

And this is the Peripateticall Philosopher's windy fiction, which in the conclusion, after a due examination, will prove to be but a bubble, or vain puff of wind; that is to say, meerly words, without any substance. Now the finall end or cause why their nature hath ordained these windy motions in the aire, is, (as their definition doth testifie) that by this manner of ventilation, the aire may be preserved, cleared, and purged from all putrefaction, and corrupt disposition. But whosoever will give credit unto this Ethnick definition, especially if he be a true lover of wisdom, I counsell him, first, to examine every particular member of it, and having made a diligent enquiry therein, let him see and discern, whether they agree with the lawes of true reason and wisdom.

In the first rank and order therefore, let us mark or observe, whether in the former member of his description, there be any probability of verity to be found: By it we are told and taught, that the materiall substance of the winde is a hot and dry exhalation, arising and surging out of the earth: But by holy Scripture (which all true Christians ought to credit before all things) we are taught, that the winde hath his originall or beginning from the Spirit or breath of IEHOVAH: A flatu narium tuorum (saith Moses) coacervatae sunt aquae, flavisti vento tuo & operuit eos mare: By the breath of thy nostrills the waters were gathered together; thou d[…]dst blow with thy winde, and the sea covered them. And Job, Glaciem edit Deus vento suo, flante Deo concrescit gelu: God doth bring forth the ice with his breath; when he doth blow, the frost and ice ice is ingendered. Deus facit pondus vento, God giveth proportion unto the aire or winde. And the Prophet David, Qui facit angelos ventos, & min[…]stros suos ignem uren[…]em: Who maketh his angels winds, and his ministers flames of fire. And hereupon such learned personages and Doctors, as are profoundly seen and dived into the mysteries of the true nature, do averre, that the externall of the Angels is aire, or the subtle humid nature of the world; and that their internall or formall portion, is a hidden divine fire. And for this cause, St. Denis doth tearm the Angels, Algamatha, that is to say, clear Mirrours, or looking-Glasses, which do receive the splendour or light of God, and do represent his image. And therefore the Prophet, in the place above mentioned, doth describe both the hidden and invisible winde, and that which is fiery, and doth manifestly appear in the form of lightning, to be an angelicall spirit, animated by the divine fire, or bright emanation from God. All which being rightly considered, we must either confesse, that the Spirit of the nostrills or mouth of IEHOVA, is a hot and dry exhalation, subject unto preternaturall passions, and arising out of the earth, (which would appear too profanely uttered out of a Christian's mouth) or that this member of the Peripateticall definition is most false and erroneous. But this shall be discovered more plainly in my enquiry, and laying open of the other members.

The second member of this definition doth intimate unto us, that the place wherein that exhalation, which is the materiall cause of the winde, is ingendred, and from the which it is derived, is the earth; but the place or seat unto the which it tendeth (saith it) is the middle region of the aire; and the medium and space in which that moveth, as well upward and downward, as laterally, is the lower region of the aire. In the which assertion of this Ethnick Philosopher, I will make plain, and prove evidently, that there will be found divers grosse errours, and palpable absurdities. But that we may the better effect our enquiry, and hunt after the truth of the businesse, that is to say, for the exacter examinations cause, it will be necessary for us, to divide this member or clause into three parts; in the first whereof we ought seriously to consider, whether the matter of the winds be extracted out of the earth or no. In the second, if that substance do onely soar up, and make his way unto the concave superficies of the middle region of the aire onely. In the third, whether the place in which the wind moveth, be onely the lower region of the aire. To the former question or doubt we say, That either the sacred Bible (which is the fountain of truth) is false, or this particle of the second member must be most erroneous; for, saith St. John, Spiritus ubi vult spirat, & vocem ejus audis, sed nescis unde veniat, aut quò vadat: The wind or spirit bloweth where it will, and thou hearest his voice, but thou knowest not from whence it commeth, or whither it goeth. Which being rightly pondered by wise-men, they must conclude, that either Aristotle saw further into the mysteries of God and nature, than the Evangelist, who was a true and sincere Christian Philosopher and Theosopher, and then St. John must be proved a lyar in his doctrine, which were a great impiety in any Christian to imagine; or else the assertion of Aristotle must clearly be found false, and in all things contradictory unto the truth. Aristotle saith, that the matter of the winde doth move from the earth, and ascendeth into the middle region of the aire, and from thence is repelled downward. But St. John saith, that the winde moveth not constrainedly, that is to say, by coaction, nor any accidentall compulsion, but voluntarily, and according unto its own pleasure and appetite; for his words are, Spiritus spirat ubi vult, It bloweth where it will; and that although the voice and noise of it be familiar unto the ears, yet neverthelesse it is not known from whence it commeth, or whither it will. This doctrine of the Evangelist, which so mainly differeth from that of Aristotle, is maintained out of divers places of holy Writ: for the royall Psalmist, with the Prophet Jeremy, saith, Depromit ventos è the sauris suis, He draweth forth the winds out of his treasuries. But the Scriptures prove, that the earth is not the seat or place of Gods treasure, where it speaketh thus, Aperiet tibi IEHOVAH thesaurum suum optimum, coelos, dando pluviam terrae suo tempore: IEHOVA will open unto thee his best treasure, the heavens, giving rain unto the earth in his due time. He doth not say the earth, but the heavens; so that between these two there is a great difference, as between night and day. Wherefore it is evident, that the heaven or catholick element of air, is the secret cabinet of these meteorologica Dei magnalia, or meteorologick wonders. Hereupon it is said in another place, Januas coelorum aperuit pluens Manna, &c. He opened the gates of heaven, raining down Manna. Again, it is so hard a thing for a mortall man, that is not illuminated with the spirit of wisdom, to find out or discover this arcane treasury of God, that JEHOVAH himself speaketh unto Job, though he were a just man, and one that feated God, much more he pointeth at the wise-man or Philosopher of this world, who never was acquainted with the divine Word, in this manner, Pervenisti nè in the sauros nivis, et in the sauros grandinis inspectionem habes? Camest thou ever into the treasury of the snow, or hast thou any insight into the treasury of the hail? Arguing, that without his Spirit had shewed or revealed his treasury, it was impossible to know it. And for this cause Solomon saith, Corpus infectum corruptione aggravat animam, & vix conjicimus ea quae in terra sunt: quae autem in coelis sunt quis investigavit, nisi tu dederis sapientiam? The body which is subject unto corruption, doth aggravate and depress the soul; and we scarcely conjecture or guesse at those things which are upon the earth: Who hath found out or discovered the things which are in heaven, unlesse thou give and bestow upon him wisdom? Now So[…]omon confesseth, that he knew the force of the elements, and power of the winds, and consequently of their reall originall or beginning; for, Sapientia (saith he) omnium artifex me docuit, Wisdom the worker of all things taught him. Now Aristotles false Philosophy, and his Ethnick and worldly wisdom sheweth, that he never attained unto the wisdom which descendeth from above, even from the Father of light. But to proceed unto the doubt, which is, Whether according unto Aristotles intention, the originall matter of the wind be of the earth, and his first motion from the earth into heaven? A man more learned and wise by far in the mysteries of nature, than Aristotle ever was, answereth in this manner, Venti viam (saith he) ignorat homo, ignorat homo opus ipsius Dei, qua via faciat haec omnia: Man knoweth not the way or path of the winds, man knoweth not the work of God, namely, by what means he effecteth these things. But Aristotle was a man, yea, and an Ethnick man, and therefore could so much the lesse judge rightly of such abstruse things, as are these; wherefore JEHOVAH seeming to deride the boldnesse of such a worldling, and as it were in reprehending of him, speaketh in these words, Nosti nè ubinam sit via, in qua dividitur exhalatio quae spargit ventum super terram? Knowest thou where is the way wherein the exhalation is divided, which spreadeth the wind upon the earth? Arguing hereupon, the impossibility for a worldly mans capacity, to conceive or understand these things, unlesse he be taught and instructed by the Spirit of wisdom, who teacheth all things; the which Spirit is bestowed by God on whom he pleaseth. And yet Aristot[…]e seemeth impudently to answer God, and say, I know it well, for the way of this exhalation is from the earth upward, unto the middle region of the aire, where partly by an Antiperistasis caused of cold, driving it downward again, and partly by other exhalations, which are successivly ascending, the exhalation is compelled to move laterally upon the face of the earth, &c. But I will shew the impossibility of this reason, by that which followeth immediately hereafter.