Section I, Book 5, chapters 3–4: Winds, clouds, fountains, lightning and thunder

CHAP. III. The true and essentiall definition of the wind is divers waies, and that according unto the sense and assertion of the holy Scr[…]ptures, expressed in this Chapter.

NOw me-thinks I hear some of the Peripateticall faction to murmur against me, and reply, If this definition of Aristotle be not good, as by your proof it appeareth, assigne us a better if you can. Tell us therefore essentially what is the winde, or how you define or describe it rightly, by the warrant of holy Writ? To this I answer, that it may be effected many waies, under one and the self-same essence: And first of all we may describe it, and that not impertinently, after this manner:

The winde is an airy spirit, of a mean consistence, inspired and animated by the breath or inspiration of JEHOVA, the which he draweth forth of his treasury, to execute his will and pleasure, either by the way of malediction and vengeance, or of benediction and misericord.

Every particle of this definition is proved out of convenient places of holy Scriptures; and first, that his externall is aire, of a mean consistence, it is made manifest, in that the words [aire, winde, and spirit] are expressed in many places of Scriptures, by all one Hebrew word, namely, by Ruach. Again, that his internall or moving soul, and centrall act, is the divine Spirit or inspiration, it is proved and confirmed by the places which are cited before: A flatu narium tuarum (saith Moses) coacervatae sunt aquae, flavisti vento tuo, & operuit eos mare: By the breath of thy nostrills the waters were gathered in a heap, thou didst blow with thy wind, and the sea did cover them. And again, Glaciem Deus fortis edit flatu suo, The mighty God bringeth forth ice with his breath, &c. as if they had said, God inspired the aire with his Spirit. So that there appeareth no difference between an angelicall creature, and the aire, so divinely inspired; for the aire is said to be the externall, or manifest of an Angell, as well good as bad, animated by God, for the effecting of his will, either to punish, or to extend and shew forth his benigne mercy or clemency; as his internall and occult portion is the immediate breath of God; and therefore (as I said before) they are by St. Denis tearmed Algamatha, that is to say, clear mirrours or looking-glasses, which receive the light of God. Is it not in plain words expressed by David, Quod angelos suos fecerit ventos, that he made his angels winds? where by his angels is meant, the emissions from his throne, and they being incorporated with the aire, are tearmed angelicall natures. Again, JEHOVA said of the Angel that went before the Israelites, to conduct them in the wildernesse, Nolite exacerbare eum, nam non feret defectiones vestras, quoniam nom[…]n meum est in eo: Do not anger him, for he will not bear your errours, because that my name is in him: that is to say, The bright impression of my word. For the son of Syrach said, that wisdom went before them in a pillar of cloud, and was a light unto them in the night, and a shadow or cloud in the day, to keep them from the extream heat. For this reason therefore, the same Angell is called in many places of that book, sometimes Jehovah, in regard of his inward and increated essentiall act; and sometimes Angelus, in regard of his alterity, or composition of two, or as he was a creature; and therefore as God is identity, namely, an absolute, simple, pure, and increated essence, so an Angell is by the wiser Rabbies tearmed Alteritas, to wit, as he is compacted of the uniform inspiration of God, and the humid or aery nature of the world, that is, of a created spirit, or a created aire, which made the Psalmist say, that which is above cited, Qui facit angelos ventos, & ministros suos ignem urentem. For in this saying, he seemeth to include both the occult and manifest nature.

As concerning the next clause of this definition, which is, that God doth draw or call his angelicall winds out of his treasury, to effect his will, we have it confirmed from the pens of the Prophets, David and Jeremy; Depromit (say they) ventos è the sauris suis.

Lastly, touching the use of the winds, or the finall cause why they were created, or sent forth, Scriptures do largely inform us: Ventus facit mandatum Dei, saith Baruch, The wind doth the commandement of God. And the Psalmist, Spiritus procellarum facit verbum ejus, The spirit of the storms effect his word. And again, Angeli Dei valid ssimi robore efficientes verbum & placitum suum; The angels of the Lord which are strong in power, do effect his word and will. And again, He maketh the angels lightnings, or coruscations his ministers. And Job saith, Fulgura nunquid mittes & ibunt & revertentia tibi dicent, Adsumus. Wilt thou not send forth thy lightnings, and they will go their waies, and returning back again they will say, We are here. Where he meaneth of those Angels, which reveal their occult beauty; for in this regard, God is also termed a consuming fire. Moreover, he affirmeth in another place, that the wind, the whirlwind, the ice, frost, clouds, and the lightnings, are ready at his command, whatsoever the will of the Creator is that they shall do, they are prepared to perform, either upon the superficies of the earth, or for to punish and afflict the wicked, or to shew mercy unto the righteous.

To conclude, I have expressed in the precedent definition, first, what is the materiall cause of the winde: namely, an airy substance of a mean consistency. Then I told you, that the eternall form, or essentiall act thereof, was the bright aspiration or spiracle of the Almighty, which did by his presence animate, agitate, and move the materiall aire. Thirdly, that the place wherein the winds are kept and reserved untill it pleaseth the Creator of them to employ and make use of them, was the heavens or aire, which is the cabinet of his treasures. And lastly, that the use and end of them was to accomplish the will of their Creator, when he did command them: and that either in their outward and airly estate, without revealing their centrall and formall fire, namely when the winds do blow, but are invisible; or else by emitting of their internall and essentiall light, as when they appeare and move in the form of Lightnings or coruscations: and this is proved evidently by the above-mentioned place, of the royall David.

For these reasons therefore, and upon these grounds, we have framed out these Definitions of the wind which follow.

The Wind is an invisible aire or spirit, which is vivified and animated by the divine Light, which issueth from the face of JEHOVA, as a breath out of his nostrills, to perform and accomplish his will and pleasure as well in Heaven above, as on the earth and waters beneath.

Or after this manner,

The Wind is a certain Angelicall Spirit, or subtill aire, which is inspired or animated by the fiery Spirit of JEHOVA, appearing sometimes visibly in the form of Lightning, and sometimes being invisible and occult, as when it is onely heard and not seen, and is ordained and sent forth by him from some corner of the earth, to effect and accomplish his will, either in his positive and benign property, or privative and destructive disposition.

Or thus,

The Wind is an invisible or occult Spirit, indued with a siery soul or form from above, and inspired by God in an Angelicall manner, the which is carried this way and that way, according unto the pleasure of him which inspired it, being moved or wafted on invisible wings, and carrying sometime their Creator on their airy plumes, to effect his will and pleasure.

For it is said, IEHOVA ascendit super Cherubin & volavit seu lapsus est super pennas venti: God ascended upon the Cherubin, and did flie or glide upon the wings of the wind. Now the Cherubin is an airy Angell, as the Seraphin is a fiery Spirit or Intelligence.

Or else in this form,

The Wind is a certain Angelicall creature, being made and produced by JEHOVA, of aire, as being his matter agitated, and Light being his internall and essentiall form, the which being derived or extracted out of his heavenly Treasury, is sent out this way or that way, either to plague and punish, or to solace and recreate the creature.

Or thus,

The Wind is an Angelicall Spirit cloathed with aire, which moveth occultly, and invisibly this way and that way, according unto the secret will of him that created it, whose voice although it be heard, yet is the place from whence it came, or the mark whither it tendeth, unknown of mortall men.

Spiritus (saith St. John) ubi vult spirat, & vocemejus audit homo; sed nescit unde veniat aut quo vadat: The Spirit or wind bloweth where it will, and man heareth the voice of it, but knoweth not from whence it commeth or whither it will. Again, Scriptures do affirm elsewhere that the way of God, and the place whither he intendeth, is unknown unto mortall men.

Or after this manner more briefly, and that according unto the mind of our Saviou[…].

The Wind is a Spirit that bloweth where it will, whose voice although it be heard, yet is the mark at which it aimeth unknown, and the place uncertain from whence it cometh.

Or thus, according unto the words of David above mentioned, the Angelicall winds as well apparent as occult, are described after this manner.

The Winds are the Angels of the Lord, strong in power, which effect the Word of God, and listen unto his voice, and his flaming Ministers which accomplish his pleasure.

Angeli Dei validissimi robore (saith David) efficientes Verbum ejus, auscul[…]antes vociejus, efficientes placitum ejus: The Angels of the Lord, strong in power, effecting his word; listning unto his voice; accomplishing of his pleasure. And in the Psalm following: Qui facis Angelos tuos ventos, & ministros tuos flammam uren[…]em: Who dost make thy Angels winds, and thy Ministers flaming fires.

By this therefore, each wise man may observe, how opposit the false Ethnick Philosophy and doctrine, which is grounded upon the wisdome of this world, is unto this true Philosophy or wisdome which is extracted out from the Fountain of Truth. Hereupon therefore it may appeare unto wise men, how impossible it is for a Christian Philosopher, who doth firmly adhere unto Aristotle's documents to be radica[…]ly conversant in the true Catholick Faith: ye cannot (saith our Saviviour) faithfully serve two Masters. And for this reason, St. Paul, (as is shewed before) doth admonish us to beware of Philosophy and vain Fallacie, which is grounded upon the traditions of men, and Elements of this world, and not upon Christ, in whom is all the plenitude of Divinity corporally, who is the head of dominations and potestates, and consequently the life and animator of all Angelicall Spirits.

Wherefore we may conclude, that this false Aristoteticall Philosophy, is the chiefest organ of the Devill, to distract worldly men from the true knowledg of God: Forasmuch as partly by the sophisticated craft thereof, and partly by other vain temptations, he seeketh to withdraw the good intentions of Christian men, from the true Symphony and Sympathy, which ought to be between God and his creatures, and to allure him unto his own false, discordant, and antipatheticall Harmony. For it is proved, that this Spurious and mundane Philosophy, is opposit and contradictory in all things unto the true wisdome, which descendeth from the Father of Light, (as St. James teacheth us) and therfore it is terrene, animall, and diabolicall: For which cause it should be eschewed rather of all wise Christians, then any way followed and observed with such fervency, and supe[…]stitious devotion: Being it is the main cause, that men even of this our Age, howsoever partakers of the divine mentall beame, being altogether forgetfull of his excellent and thrice noble beginning and divine race, (forasmuch as they are masked or guilded over with the prestigiously appearing light of privative ignorance,) become so rude and unskilfull, not onely in the true Arts, but also lame in the Rudiments of Theosophy; insomuch that they neither understand God truly, by and in his Works, as he ought to be known, nor yet can conceive rightly the mystery of his creatures, whose Corner-stone is the brightnesse of the all-animating and informing Word.

But I will make use of my Experimentall instrument, to prove a great deal of this which I have uttered by an ocular demonstration or eye-witness.

CHAP. IV. Here the Author doth ocularly demonstrate the reason of the Animall South wind's beginning.

NOw because all this which is said, may by some seeming Aristotelian Christians appear fabulous, (as either not believing, or else imagining, that things are not understood rightly, which are spoken in Scriptures, for some such there are, (and that learned appearing Christians of this Nation) I thing it necessary to prove all this which is related unto you, by an ocular demonstration, produced from our Experimentall Instrument, commonly termed the Weather or Calender-Glass. Into the which practicall discourse, before we enter, I would wish each Reader to remember diligently, what hath hitherto been said, and to give an attentive eare unto this Preamble which I will set before it.

You ought seriously to remember, and consider, that the catholick informing Light, by which the Spirit of the Lord, that was carried upon the universall waters imparting unto them the Spirit of life, did inform, illuminate, and animate the catholick matter of the world, was by the consent of most of the antient Fathers, in Theology, said to be, the fourth day, contracted into the body of the Sun, and for that reason it is said, Gloriae Domini plenum est opus Solis omnia illustrantis: The work of the Sun which inlightneth all things is full of the glory of the Lord. Hereupon also it may be understood: quod Deus induitur lumine quasi vestimento: God is cloathed with Light as with a vestiment. And in another place (the which interpretation we have maintained to be good, in the precedent Book of this discourse) Posuit Deus tabernaculum suum in sole, He put his tabernacle in the sun: Whereby it is evident, that it was the pleasure of God, the Creator of all things, that this vessell should be rich and abundant in his Spirit, that from it, being placed in the center, heart, diapason, or perfect point of the world, it might by its vertuous harmony and life, order and govern the animall course, and temporall disposition, of generable and corruptible things on the earth, in the seas, and catholick sublunary element, namely, the universall aire, which as it is the vehicle of life in every sublunary thing, so also it is necessary to consider, that the aire is animated and inspired by it, as the higher angelicall natures receive their light and being from the Creator, before whose face they are alwaies present. I do not say, that the Sun giveth life, but the increated vertue in the Sun, which hath elected the palace of the Sun for his treasure-house, or cabinet of his vertue. And therefore it is said, that Sol est gloriae Domini, seu virtutis & essentiae divinae, plenus; The sun is full of the glory, and divine vertue of the Lord. And again it is tearmed, Vas admirabile, opus Exce[…]si, An admirable vessell, the work of the most High. Now that this divine vertue in the Sun doth guide the aire, and make it a generall angelicall spirit, or winde, that is an aire animated by divinity, which is apt to move according to the motion of the mover, we are taught by these words of Solomon, Sol lustrans universa in ci[…]cuitu, pergit Spiritus & in circulos su[…]s revertitur: The Sun illuminating all the world, the spirit or aire wheeleth about with it, and returneth his circuit. Arguing thereby, that the Sun by his presence, doth animate, make mobil and agil by subtiliation and quickening of spirits, that aire which was quiet and still. Now I would not that any man should mistake me, and think that I mean, that the whole Spirit of the Lord is included in the Sun; for, as I said, Christ was by Scripture reported to be rich and full of the Spirit. So God imparted unto the Sun abundance of his illuminating, positive, generative, and vivifying vertue; and yet neverthelesse he filleth all things, but not after one manner, neither in one and the same property or proportion; for according unto that common course which he hath ordained, for the disposition or ordering of the annuall or yearly temper, where the Sun or his actuall tabernacle is more or lesse absent or far removed; there is the potentia divina, or the cold privative Spirit of God, more or lesse in operation, for there it acteth universally. As for example, When the Sun is absent, and under the earth, it causeth darknesse, coldnesse, dulnesse of aire, and a grosse spissitude to be present. As for example, When the Sun is beyond the Aequinoctiall, in moving toward the Tropick of Capr[…]corn, cold, frost, snow, ice, short daies, thick, clowdy, and rainy aire is present, and southerly winds are most frequent; for then the privative property of God hath dominion over the northern hemisphear; whereupon the plants, herbs, and trees are naked, and having their spirits and humours congealed, appear as dead, the earth forsaketh his viridity, and like a steril and barren widow beginneth to mourn. But as soon as the sunny Chariot, with his Princely Lord, doth approach unto our hemisphear, and enter into this northern world, by the fiery and iron or martiall gate of Aries, which is in the Spring-time, then these almost dead creatures, being before, as it were, mortified, by the cruell cold of northern privation, begin to revive, the nights grow short, the cold diminisheth, the congealed and fix[…]d spirits in the plants, relent, liquifie, and become animated and fluent; the birds rejoyce and are quickened, and the dull and senslesse aire is by little and little refreshed, and taketh flight into the southern regions, for reasons I will shew you in my demonstrative positions, immediately following. And yet for all the absence of the bright and inacting Spirit in the Sun, it followeth, but that one and the self-same Spirit which filleth all, may alter his privative property when and where he list; for we see oftentimes, quite contrary unto the common constitution of the year, that by it, thunders and lightnings are effected in the midst and hardest of the winters; and the winds which are most active, namely, the east and south, blow beyond expectation; all which is effected by him at his pleasure, who operateth all in all, how, and by what means, and where and when he list. This therefore being well pondered, I enter into the state of this my demonstration.

The demonstration or proof, how the annuall winds are moved, by the vivifying spirit which is in the Sun.

I have told you, that the whole effect of the divine action in the humid nature of this inferiour world, did consist in Congelation and Rarefaction, and that the first was caused by the privative and northern act of Gods Spirit, which doth operate by cold; and the other by his positive operation, which is guided by heat. Now as these two have their dominion or depression by the presence or absence of the Sun, so also is the universall aire more cold, spisse, opake, and sluggish or stupid, when the Sun is farthest off; and again, more hot, subtle, bright, transparent, agil, and active, when the Sun is nearest. Mark therefore the properties of the aire included in the glazen vessell of the Calender-Instrument, and remember, that it is but one and the same Spirit in essence, that worketh as well privativly as positivly; for it was one and the same Spirit which was called by the Prophet from the north and south, for the Text saith, Veni spiritus à quatuor ventis, &c. wherefore this Spirit is it, that governeth the universall sublunary aire, as well privatively as positively. And although this Spirit be most plentifully in the Sun, yet it being neverthelesse every where, is able at all times, and in every place, to expresse himself in both properties. I come therefore unto the point or mark.

In the first Chapter of the first Book of this present Section, I have most clearly demonstrated unto you, that the aire included in the Weather-glasse, hath in every respect a relation unto the aire, or catholick element of the great world; where also it is proved, that the aeriall humid nature doth as exactly fill every place of the vaulted world, where the earth or water are not, lest any vacuity should be found in the cavity thereof, no otherwise than the dilated aire in the head and neck of the Weather-glasse doth fill the cavity thereof; and therefore as the aire included in the glasse doth work by dilatation at the presence of the Sun, namely, in the Summer-season, when the externall aire is hea[…]ed; so also, and after the self-same manner, will the aire of this northern hemisphear be dilated, when the Sun is present, yea, and the nearer the Sun is, and the more perpendicular his beams are, the greater will the generall aire's rarefaction be, and consequently of that particular aire which is in the glasse. On the other side, when the Sun is absent from the Boreall hemisphear, namely, when it moveth beyond the Aequinoctiall, then will the common aire in that hemisphear wax cold, and be contracted and condensed, and consequently the particular aire in the glasse will be contracted after the same proportion, which may easily be measured or conceived, by the degrees of ascent of the water in the glasse, as the rarefaction may be collected by the descent thereof. This therefore being well conceived or understood, and that the cause of this rarefaction is the presence of this divine act, in the sunny tabernacle, and that the reason of the condensation, is the absence or remotenesse of the said act, or operating and emanating Spirit, and consequently the presence of the divine puissance, which is darknesse; for (as we said) the absence of heat is the presence of cold, which is the essentiall worker in the divine puissance; and again, the presence of heat is the absence of cold. So also the absence of positive light conceiveth privative darknesse, and the absence of privative darknesse imparteth the presence of positive light.

We may easily hereupon collect the reason of the annuall winds, and perceive what their externall is; and how that aire is animated by the vivifying Spirit, which is sent out from the Sun. Consider therefore, that when the Sun is present with us, the Summer is created by his presence, the aire is calefacted by the bright beams of his Spirit, and by calefaction is rarified, and by reason of rarefaction of parts, requireth a larger place for his existency. As for example, We put two pound of Vitreol into a Retort, and fasten the nose thereof unto a huge Recipient or Receiver, stopping the joynts fast, that the spirits do no way expire. We force out the Spirit from the Retort into the Receiver, and we find it tried by experience, that part of the Vitreol being dilated into spirits, those spirits finding the ample Receiver not sufficient to contain them, do violently break the Receiver into an infinity of pieces. Whereby it is made plain, that a thing which is condensed, will occupy but a small place: but when it is dilated, it will require a very large continent for his existence. All this is argued plainly by our experimentall Instrument; for when the Sun is present, the aire included is forthwith dilated more or lesse, according unto the vigour of the solar spirits, and winds that blow; but when it is dilated, it requireth by so much the more a larger place to be contained in, by how much the more it is dilated or […]arified; and that is proved thus, namely, because the water is thrust down by so many degrees lower, by how many the aire excelleth in rarity. So that it is evident, that the onely reason why the water is precipitated more and more downwards, is, because being by degrees subtiliated, it maketh it self a larger room to abide in.

Now that I have shewed you thus much, mark, that when the Sun commeth newly into an hemisphear, where winter did reigne, or had dominion, and therefore the cold did incrass and thicken the aire, as for example, when it passeth from us into the southern hemisphear, to convert the winter estate of that part into summer; it doth forthwith begin to attenuate the aire of that part of the world, and that aire so rarified being animated, and, as it were, revived, by the operating beams of the Suns bright spirit, becommeth light-winged or feathered, wherefore it flyeth away from the south, and seeketh a larger place for his abode or entertainment, being that the australl hemisphear is not sufficient to receive his dilated body: For this reason, it is forced to pass a-traverse the Aequinoctiall, and to visit by a successive motion the northern hemisphear, and at its entrance therein, to make a windy noise, by reason of the thickness and coldness of the aire, which resisteth the hot vaporous, and lately dissolved or rarified aire, which is animated with the southern light, from whence it receiveth his agility. And this aire thus animated and forced by the divine act, in the Sunny tabernacle, to fly from the south unto the north, is that which we call the southern winde, which for this reason happeneth so frequently among us in the beginning of winter, namely, immediately after the Sun hath passed the Aequinoctiall, that is to say, through Libra into Scorpio: This is the reason, that the southern winds (I say) are so plentifull among us in October, November, and December; and consequently, that we are saluted with such southern showers, by reason that the northern coldness doth condense the fugitive southern aire into clouds, as shall be told you in the description of the clouds.

All this is demonstrated out of the Weather-glass; for at the heat of onely a mans hand, being placed on the head of the Weather-glass, the included aire is rarified, and so dilateth it self, and flyeth to an opposite Pole, namely, unto the heat of the cold water, the which it beareth down before it.

On the other side, the northern winds, and the ice and snow which are more frequent in winter, are caused by that breath or spirit, which is sent forth from God in his potentiall and privative nature, the which he doth exercise or put in execution in this world, when the treasure house of his actuall power is farthest; and therefore he hath ordained the Magazin or store-house of his cold, in the poles of the world, being farthest off from the Aequinoctiall. For this reason, it is said in Scriptures, that cold commeth from the north, and that before the cola of God who can consist? and that the breath of God maketh ice and frost. And again, Hast thou come into the treasure-house of the snowes, or hast thou any knowledge in the treasury of the hail? Neither is Gods actuall light severed or distinguished from him, though he breathe at his pleasure from the north, in his potentiall or privative property; for darknesse unto him is as light. And for this reason also when he is displeased, he breatheth from the north as well in lightning and thunder, as in snow and hail. Whereupon Ezekiel said, Behold, a whirl-winde came out of the north, and a great cloud involved with fire, &c. And yet both the cold, snow, hail, and frost, and the lightnings and melting heats, proceed but from one and the same spirit, though divers in properties, which (as I said) was by the same Prophet called from the four winds, that is to say, one and the same word in essence, but multi-form in property; Of which the Psalmist, God sending forth his word upon the earth, by it he poureth down snow on the earth like wool, and disperseth the frost like ashes, who can resist against his cold? So soon as he sendeth out his word, it doth liquifie them; so soon as he bloweth forth his winde, the waters begin to flow, and the snow, frost, and ice to melt. Whereby it is evident, that God is ever one in himselfe, wheresoever he be, namely, be he in the north, where he operateth privation; or in the Sun, in which he doth expresse his actuall glory. Yet doth his Volunty as well as his Nolunty, that is, his positive property as well as his privative, accompany the unity of his essence. As for example, His negative property in his positive was discerned, when he made the Sun to stand still at Joshuah's prayer, and to go backwards, or become retrograde, for the confirmation of Hezekia's belief. And his absolute privative; when at the death of our Saviour he contracted his manifested bright glory into the center: So that the Sun became as black as pitch. I conclude therfore, that when this potentiall property of the Divine Spirit doth move or act in the aire, the aire is sucked towards the pole or center, and so is made Frost, Snow, &c. In which space our experimentall Instrument sheweth a nature qui[…]e contrary from the precedent: For after the imitation of the aire in the great world, it is contracted and sucked up into the bolts-head, as to the cold pole, and this then demonstrateth, that the catholick externall aire, doth also work after the same fashion. It appeareth therefore, that the reason of this emitted Spirit is occult, and not known unto any of us that are drowned in the abysse of Ignorance, but onely is made known unto him, who hath been so happy as to be instructed by the true Wisdome of God, which Solomon confesseth to be the worker of all things, and therefore the most faithfull Schoole-mistress to teach all mysteries.

But I will proceed further in the search and inquiry of this Ethnick Peripatetick man's skill in the Science and knowledg of Meteorology. And first, I will see what he can say, touching the Generation of the clowds and the rain.