Mosaicall philosophy grounded upon the essentiall truth, or eternal sapience / written first in Latin and afterwards thus rendred into English by Robert Fludd, Esq.

The fifth BOOK of this present Section. (Book 5)

The Argument of this Book.

AFter that the Author had expressed the Originall nature of the two essentiall properties, namely of Heat and Cold, and had proved the main effects thereof to be Rarefaction and Condensation, whereby the Heavens and Elements were framed: He proceedeth now in this Book unto the mystery of Meteorologi∣call impressions, being the first degree of Composition, shewing that their Fabrick is the act of the Divine Spirit, effected in the catholick Element of the world's lower region, and consequently do not proceed from such accidentall and externall grounds or beginnings, as the Peripateticks do fasly surmise. For this reason therefore he hath compared the Meteorologicall doctrine of Aristotle, with that of the holy Scripture. And finally by producing the Pagan Philosophy touching these aiery impressions unto the Lidian tryall, or touch-stone of Truth, he findeth them to prove false spurious metal, yea and meer dross, in respect of the golden Truth.

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 ob∣serve 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 ma∣nifest 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 issu∣ed, (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 contra∣riwise, Heat was the immediate issue and companion, unto essentiall action or mo∣tion, 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 dispositi∣ons. 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 Ra∣refaction 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 im∣perfectè 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 ap∣peareth not to be according unto the mutation or change of substance, or alterati∣on of quality; or else in regard they are not so exactly composed, as other anima∣ted 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 mem∣bers of the element so altered, are confused with one another. Howsoever, it ap∣peareth, 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 meteorologi∣call 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 Peri∣pateticall 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 wis∣dom 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 es∣sentiall 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-te∣dious 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 un∣to the intention of the divine Spirit's testimony; and withall, the false and presti∣gious 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 wis∣dom 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 cardi∣nall and collaterall winds of the heavens, with their angelicall Presidents, are the actors in the transformation of the catholick Mercuriall element, or Protean sub∣lunary 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, foras∣much 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 exhala∣tions, 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 con∣cerning the generation of the winds. I will therefore insist upon this Peripateti∣call 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 in∣gendered, 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 lateral∣ly, 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 conclu∣sion, 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 defi∣nition 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 ha∣ving 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 for∣mer 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,* 1.1 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:* 1.2 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.* 1.3 And the Prophet David, Qui facit angelos ventos, & min••stros suos ig∣nem uren••em: Who maketh his angels winds, and his ministers flames of fire. And here∣upon 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 An∣gels,

Algamatha, that is to say, clear Mirrours, or looking-Glasses, which do re∣ceive 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 in∣visible 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 emana∣tion 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 re∣gion 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 pal∣pable 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 ex∣tracted 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 one∣ly. 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 mem∣ber must be most erroneous;* 1.4 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 Evan∣gelist, 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 com∣pulsion, 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,* 1.5 He draweth forth the winds out of his treasuries. But the Scrip∣tures prove, that the earth is not the seat or place of Gods treasure, where it spea∣keth thus, Aperiet tibi IEHOVAH thesaurum suum optimum, coelos, dando pluviam terrae suo tempore:* 1.6 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,* 1.7 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 ar∣cane 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,* 1.8 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 in∣fectum corruptione aggravat animam, & vix conjicimus ea quae in terra sunt: quae au∣tem in coelis sunt quis investigavit,* 1.9 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:* 1.10 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,* 1.11 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; where∣fore JEHOVAH seeming to deride the boldnesse of such a worldling, and as it were in reprehending of him,* 1.12 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? Argu∣ing hereupon, the impossibility for a worldly mans capacity, to conceive or un∣derstand 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.

To the second and third part of this clause, I say, that the medium by the which the winds are carried or moved, is, by far, more vast and large, then that which Aristotle assignes unto it; for the winde doth not blow and act onely in the lower; but also in the middle, yea, and in the upper region of the aire. If therefore the winde do blow in the middle region of the aire, then will the vigour of Aristotle's definition be taken away, forasmuch as the efficacy thereof doth chiefly consist in this, namely, that such a hot and dry exhalation, as is the cause of the wind, is not permitted to penetrate the middle region of the aire, but is reverberated, precipi∣tated, and beaten down again, by the vertue of the middle region's cold, which re∣sisteth the heat of the sublimed exhalation. Now if there be any wind in the middle region of the aire, this cause of the winde will be taken away, forasmuch as then the exhalation will not be repelled downwards into the lower region, where it should meet other ascending exhalations to make a noise, and to be dispersed laterally on the earth; for the exhalation which causeth a wind in the middle region, will not be driven down by the cold, but is observed to blow, and to move the clouds and thunders in the middle of that sphear; yea, it is made manifest by daily experience, that as well the upper or higher clouds, which are white and yellow, and therefore more light and subtle, by reason of their fiery brightnesse, as the lower, which are grosser and more obscure, are driven and pushed by the winds, from any quarter of the world unto the opposite; for except the winds were also present in that re∣gion, they could never move as on the wings of the winds in that manner. Do we not also observe, that the south-wind bloweth from the southern horizon, and an∣other from the next, which is northern, so that both winds have dominion in ei∣ther of the horizons, at all one and the same time, whereupon it often happeneth, that great and dark clouds, moving from each opposite quarter, by four of those contrary angelicall spirits, do meet in the point of each Horizon, and cause one masse or huge sea of clouds, serving as a Tabernacle unto the great spirit of won∣ders, which worketh or causeth these things: whereupon there followeth great lightnings and thunders, by the concourse of opposite angelicall natures, being the messengers, ministers, and voice of the Almighty, which never could have

been effected, unless the winds by the will of the Almighty, had moved impetu∣ously the one against the other in the middle-region of the aire. And this we have also confirmed out of Scripture, where it is said: Ascendit fumus e naribus IE∣HOVAE, carbones accensi sunt ab eo, inclinavit coelos, & descendit, & caligo sub pedibus ejus,* 1.13 & ascendit super Cherubin, & volavit & lapsus est super pennas venti, Po∣suit tenebras in circuitu suo latibulum, cribrans aquas de nubibus coelorum; prae fulgore in conspectu ejus nubes succensae sunt, tonabat de coelo Dominus, &c. Smoak ascended out of the nostrils of IEHOVA, coales are kindled by him. He inclined or bowed down the heavens and descended, and darkness was under his feet, and he ascended upon the Che∣rubin, and did flie, and glide upon the wings of the wind. He put the darknesse round about him, to serve for to hide him, sisting out waters from the clouds of heaven, be∣fore his face; for at his presence the clouds were set on fire, and the Lord did thunder from heaven, &c. Out of which speech we gather, that not only the Clouds, and Thunder, and Lightnings, are moved by the windy ministers or Angels of the Lord: but also that Divinity it self, being compassed about with dark clowds in the middle region of the aire, is carried upon the airy Cherubin, and useth the wings of the winds as organs to move on: Whereby each wise man may easily per∣ceive, that the worldly wisdome or Peripateticall Philosophy is plain foolishness: being that it would falsly perswade the world, that such essentiall Acts, as are the Angelicall winds, (whose inward essence is the bright Spirit of the Lord) are caused accidentally, and are moved and stirred up by externall violence: when by the doctrine of the true wisdome, it is evident that they are indued with most essentiall internall Agents, and therefore do move where and when they list, according unto that before-mentioned of St. John: For (saith he) Spiritus spirat ubi vult: The Spirit bloweth where it lists. Which being so, as is ap∣parent, that the wind hath actum, formam, & principium internum: An essentiall and inward act, form, and Principle, at the motion whereof it is moved or caused which way the invard mover pleaseth, and therefore the Text saith, Spirat ubi vult: It bloweth where it will, and consequently it is indued with a volunty or will: whereby each man may see how extravagant from the Truth is the Peripateticks reason touching this point, who admit no essentiall and internall form unto the Winds, but make it a thing meerly accidentall: As for example, the Starrs by their heat stir or draw up a smoak out of the Earth, this smoak soring on high, is by the coldness of the place pushed down again, then by other ascending fumes it is forced to move side-long. I beseech you (that are wise and unpartiall) teach me which of all these externall accidents in the procreation of the winds, can be esteemed for that internall or essentiall principle, which can cause a volunty or vo∣luntary motion in the winds, or can produce any Angelicall act in the aire? For the Text saith, Spiritus spirat ubi vult. If there be no such essentiall volunty, or internall or centrall agent to be found or really imagined in Aristotle's fiction or fained wind; then let his breath that teacheth unto Christians such falshood, be as vainly esteemed, as his Doctrine is prestigious in it self. Was not the unlikely∣hood of Aristoteticall assertion, the reason that hath made some of the wisest of his Physicall disciples to start and doubt, yea, and plainly to avert their opinions from this vain doctrin of their Master, touching the winds? Among the which John Freg••us, a man well seen in the Philosophy of Aristotle, after he had made mention of the causes of the Meteors, doth forthwith start from the mind of his Master, touching the winds, and breaketh forth into these terms: Quanquam to∣ta disputatio de ventis, sicut de aliis Meteoris plena sit admirabilium operum Dei, quorum nullae firmae & sufficientes in natur•• causae proferri possunt, tamen prodest videre quo∣usque humana ratio pro gredi possit. Sacr•• quidem literae dicunt Deum ventos producere. de the sauris suis unde ipsius flatus audimus, sed unde veniant aut quò vadant nescimus. Haec Freg. lib. 25. in causa Ventorum: Although the whole dispute of the winds, as al∣so of the rest of the Meteors, be full of the admirable works of God, of the which there can be produced no firm, or certain causes in nature: yet it is commodious and fit to try and look into this mystery, as far as mans reason is able to see or penetrate. The holy Scripture doth say, that God produceth the winds out of his treasury, whereupon we hear their blasts, but know not from whence they come or whither they will. Thus far Fregius, in his 25. Book, upon the cause of the Winds.

But I will proceed a little further in this my inquiry. Aristotle and his Peripa∣teticall Disciples aver, that the stormy and tempestuous wind, called Ecnephia, as also the Whirl-wind, are certain repentine or suddain winds, which are forcibly

expelled out of the clowds, and yet forsooth he will not admit, that a hot and dry exhalation can penetrate into the middle region, by reason of the coldness thereof: but that we may dive a little deeper into the abysse of his absurdities, he con∣fesseth that the cause of all fiery Meteors and Comets, is a hot and dry exhalation, which is terrestiall, crasse, fat, and unctuous, and therefore apt to be inflamed or set on fire: now he assigneth the place of Generation of comets, to be the higher region of the aire, and yet he denieth passage unto the exhalation, which causeth the winds, into the middle region, which is not inflamable, but thin and light. Can any man be so ignorant in naturall effects, as not to judge and imagine that cold will more suddainly resist, and withstand that which is inflamable and of an actuall fiery nature, as is the exhalation, which causeth the Comets, then that which is neither actually inflamable or fiery of it self, namely the fumes, which is said to be the Original of the winds? Again, it appeareth by his description of Comets, that their materiall substance is heavier, more terrestiall, crass, thick or compacted, then that of the winds, and therefore it must needs be less apt to ascend and penetrate (for as much as all ponderous things, by a naturall inclination, tend downward); then that of the winds, which is more light, subtill and thin, and consequently more apt to clime upward: wherefore it were impossible that the grosser fumes, which cause the Comets should ascend and penetrate into the upper region, as well by reason of their inflamable heat, as compact and ponderous na∣ture, and yet the fumes of the winds, whose heat is not actually inflamable but light and penetrative, by reason of their subtility, should be debarred from pas∣sing higher.

But I come unto the examination of the third member, and although I have al∣ready spoken somewhat concerning it, yet it is fit, that touching this point I ut∣ter my mind a little more at large in this place, because it is most pertinent unto our detection of this worldly wisdome's folly and errour. He describeth therefore in this member a double act of the wind, both which he but maketh accidents, as if a man should say, that they do not move from an internall and essentiall principle, but rather by externall accidents, namely by the heat of the Sun or Starrs, by the cold of the middle region of the aire, and the justling or encounter of other ascen∣dent fumes: whereby he concludeth, that it moveth the aire allaterally and by consequence it happeneth by chance, and through externall means. What a glit∣tering and golden lie is this, much like one of those fabulous figments of the an∣tient Poets: a thing, I say, which maketh a faire shew, but is, in verity, without substance: For by this assertion he maketh the winds nothing else but quid per ac∣cidens, when contrarily the mouth of Truth flatly contradicteth such a falshood, affirming that the wind proceedeth primordially, from the Divine Spirit or breath of God: yea, and it is termed by it an Angell, which is dilated and sent forth every where to effect the will of him that animateth it. Qui facit Angelos ventos: saith David,* 1.14 Who maketh his Angells winds; that is, he animateth them essentially with his breath, and sendeth them forth as his messengers to do his will. And therefore the same Prophet saith in another place:* 1.15 Angeli Dei efficiunt verbum ejus: The Angels of God effect his word.* 1.16 And the Prophet Baruch: Ventus facit manda∣tum Dei: The wind accomplisheth the Commandement of God. And in another, Ven∣tus procellosus efficie••s verbum Dei:* 1.17 The stormy or Tempestuous wind doth effect the Word of God. And the three Children in the fiery furnace: O venti benedicite Domino & ex∣altate eum super omnia in per petuum: O ye winds bless the Lord and exalt him above all things everlastingly. What say our Christian Peripateticks unto this? What? do they think that if the winds were such accidentall things, as their great Master doth make them, that God would employ them to effect his words, or if they had no internall principle in them could they laud the Lord, or move at pleasure to perform the will of him that sendeth them out? Nay verily, we will prove that the internall mover in the winds, is the essentiall inspiration or breath proceeding immediatly from God:* 1.18 Afflatu narium tuarum coacervatae sunt aquae, flavisti vento tuo, & operuit eos mare. The waters were gathered together in a heap by the breath of thy nostrils. Thou didst blow with thy wind, and the Sea did cover them. And Job, Flante Deo concrescit gelu:* 1.19 When God bloweth from the North the yce is made. Also that the winds are Divinely animated with a perfect life and intelligence, it is made evi∣dent by the four Angels, which are president over the four winds, and that uni∣versall Spirit which was called from the four winds, to breathe life into the dead carcasses, of which we will speak forthwith. And yet for all this the Ethnick

Prince of our Philosophers will not blush (forsooth) to say, that the winde is a some-thing meerly accidentall, and that it hath his motion onely from externall principles, and not from that centrall and internall agent, which is the actor and operator of, and in all things, and consequently it could not blow or breathe where it listeth, nor yet to hear the voice of the Lord, when it was commanded to come from the four winds. He, according unto his fancy, saith, that this his fig∣ment is extracted out of the earth, when Scriptures say, that it is the most lively and agil creature of God, which he bringeth out of the heavens, (that are his treasure-house) for in this, both the Prophets, Jeremy and David, do consent. But in this member of his definition, he concludeth, that the laterall motion of the winde is caused through that resistance and impediment, which is made by such ex∣halations as ascend. O poor argument of so mighty a Philosopher! as if such a ventall motion as that is, from the north unto the south, and so forth, could be so certain and direct in his course, being guided by so uncertain an agent, as is an ac∣cidentall striving and contention made between ascending and descending fumes?

I beseech you tell me (my quaint Peripateticks) what manner of exhalation did rise out of the earth, and shoulder or shove and resist one another, in that emission of Spirit, which happened when the Prophet said, A quatuor ventis adveni, Spiritus, Come from the four winds,* 1.20 O spirit, me-thinks that I see the Christian pages or dis∣ciples of Aristotle, to be clean mute, and destitute of tongues to answer; and if they should say, that it was a miraculous winde, and not a naturall, I answer, that I know no more efficient causes in nature, or out of nature, but onely one; and therefore it is said in the production of Meteors, namely, in the common course of this world nature, God bloweth from the north. God produceth by his breath frost, snow, ice. God thundereth from heaven. God melteth the thick clouds into rain. God sends lightning from his throne, and coles of fire out of his mouth. God maketh the dark clouds his hiding place. God commeth from the south in thunder. The voice of the Lord maketh the cedars of mount Libanus to stoop, and the hinds to miscarry of their young ones. God is a consuming fire. Who can stand or resist the cold of God? and so forth, in many places more, as well of the new as old Testament. And, to conclude, that God operateth all in all, and that he vivifieth all, &c. But our Peripateticall Philosophers come with their School-tricks, and idle distinctions, and say, 'Tis true indeed, that he is causa effi∣ciens principalls; but there are many secondary and subalternate causes in nature, which do act of themselves. I say, Plain dealing is a jewell, and truth being one simple essence, hateth double dealing; let us imitate her in plainnesse and simpli∣city in understanding; which we cannot attain unto, unlesse we abstract our minds from the subtle multiplicity of worldly Philosophy, and vain fallacy, (of which St. Paul biddeth us to beware) for in multitude lurketh an infinity of errours, but in unity consisteth that unique verity, which is true wisdom. Why then should we distract mens thoughts from the simple sense of Scripture, by a multiplicity of distinctions, which seem to wrest it, like a nose of wax, a hundred waies. Scrip∣tures say, Of him, by him, and in him are all things. The holy spirit of wisdom filleth the world.* 1.21 The incorruptible Spirit is in all things. Christ filleth every thing. He vivi∣fieth all things. He operateth all in all. He giveth life and inspiration, and all things. All things are from the Father by our Lord Jesus Christ. All things are in Christ, and by Christ, as well visible as invisible, and he in all things. He beareth and sustaineth all things by the word of his vertue. God is the Father of all, who is above all, and in all. And an infinite of other testimonies of Scriptures, which confirm the divine es∣sence to be all in all, and to act all things universally without exception. And yet our Peripateticks will perswade us, that the creatures actions are divided from the act of God, so that they do and can act of themselves, through an active vertue given unto them by God, but not now of God; which assertion of theirs, were it true indeed, I will shew you how great an absurdity will follow, namely, that there must consequently be a division made in the divine essence, which axiom, true di∣vinity will never admit, for Athanasius his Creed doth teach us, that it is sancta & individua Trinitas, the holy and undivided Trinity; and therefore what act the crea∣ture hath received, is not divided from the Giver, neither is there any such need, being the Giver of that formall vertue is by reason of that gift ever present, and not divided from the gift, and consequently acteth all in all, and that immediately. And for that cause it is rightly said by the divine Philosopher Hermes, to be the

center of all things, whose circumference is every where; so that it is in all, but not as a part of any thing, but as a composer of all parts, and a container of them. Wherefore let it suffice our Peripateticks, that the creatures are onely or∣ganicall causes, in which one onely catholick Spirit worketh and operateth, ac∣cording unto the variety of his property, which is annexed unto his will; and therefore he onely worketh in them, and by them, according unto his will, and that immediately and absolutely; and this is that which the Apostle intendeth, when he saith, Deus operatur omnia in omnibus, God worketh all in all. But to return unto my purpose. How deaf and surd had this invocation of the wise Solomon been, if the essence and life of the winds had been no other, then that which is set forth by Ari∣stotle: Evigila (saith he) Aquilo, & veni Auster, & perflahortum meum; Awake north∣wind, and come thou, O south-wind, and blow upon my garden. To conclude, if the winds had been procreated after Aristotle's invention or imagination, whence cometh it, that each winde is endued with a various and divers condition or pro∣perty, insomuch as the one is hot and moist, the other cold and dry, the third hot and dry, and the last cold and moist? It were impossible that this difference and va∣riety should happen, if all winds were framed and fashioned onely after one fashi∣on, that is, if they did move laterally by compulsion, as Aristotle telleth the tale.

I come now unto the last clause or member of the Peripateticall definition, which doth touch the finall end or reason of the production or creation of the winds. His opinion is, that his nature doth produce this manner of ventilation, for the purging and purifying of the aire, and for the preservation thereof. But we are taught by experience, that this is not true, being that we with Galen and Hippocra∣tes do discern, that the southerly winds are contagious and pestiferous, forasmuch as they render the aire thick, and make it putrid and rotten by their malignant heat, and lax humidity: And this also we have confirmed by the sacred Text, Ne timeto (saith David) à lue seu daemonio vast ante in meridie,* 1.22 Fear not the pestilence o•• corrupt daemon which commeth from the south.* 1.23 And Habacuck, Deo à meridio veniente praecessit (vel ante-ivit) eum pestis & antrax ad pedes ipsius. God comming from the south, the pesti∣lence went before him, and at his feet went the boch or carbuncle. Yea verily, and all winds in a generality, as also the other meteors of heaven, are ordained by the Creator, as well for a whip and scourge, as to assist, preserve and save the creature, as by many places of Scripture we are certified, and Job in expresse tearms hath taught us.* 1.24 And therefore Aristotle hath erred in his judgment, concerning the finall cause of the winds, as well as in the rest.

We may justly hereupon conclude, that this definition of our pagan Peripate∣tick, whom we Christians do adore, and follow with such devotion and reverence, is altogether false and of no validity, because the winds are creatures of a nature more essentially eminent and divine, than either Aristotle, or any of his factious sect did ever understand; forasmuch as they are not things without internall lights and essences, and do not consist onely of externall and adventitious motions, that is to say, are not made of fumes or exhalations, arising by accident or chance out of the earth.* 1.25 But, as Zacharias doth teach us, they are created and animated by an angelicall spirit, and stand before the Lord of all the earth, and are hid in the power or treasury of their Lord, out of the which he calleth them at his pleasure, to do and accomplish his will and pleasure upon the earth, and upon the seas, either ad vin••ictam seu punitionem, to revenge and punish: or else, ad misericordiam & benig∣nitatem creaturis praebendam, to shew unto the creatures his mercy and benignity.

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 venge∣ance, 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 ma∣nifest, 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,* 1.26 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 bring∣eth forth ice with his breath, &c. as if they had said, God inspired the aire with his Spirit.* 1.27 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, ei∣ther 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 ex∣pressed 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 incorpo∣rated 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,* 1.28 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,* 1.29 and was a light unto them in the night, and a sha∣dow 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 re∣gard 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,* 1.30 & 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 confir∣med from the pens of the Prophets,* 1.31 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,* 1.32 Scriptures do largely inform us: Ventus facit mandatum Dei, saith Ba∣ruch, The wind doth the commandement of God. And the Psalmist, Spiritus procella∣rum 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 light∣nings, 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 mea∣neth 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,* 1.33 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 per∣form, either upon the superficies of the earth, or for to punish and afflict the wic∣ked, or to shew mercy unto the righteous.

To conclude, I have expressed in the precedent definition, first, what is the ma∣teriall 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 di∣vine 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 ani∣mated 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.

* 1.34For 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 In∣telligence.

Or else in this form,

The Wind is a certain Angelicall creature, being made and produced by JE∣HOVA, of aire, as being his matter agitated, and Light being his inter∣nall 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.

* 1.35Spiritus (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, Scrip∣tures do affirm elsewhere that the way of God, and the place whither he intend∣eth, is unknown unto mortall men.

Or after this manner more briefly, and that according unto the mind of our Sa∣viou••.

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 ac∣complish his pleasure.

Angeli Dei validissimi robore (saith David) efficientes Verbum ejus, auscul••antes vociejus, * 1.36efficientes 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:* 1.37 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 Savi∣viour) 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 up∣on 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 An∣gelicall 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 Har∣mony. 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 devo∣tion: Being it is the main cause, that men even of this our Age, howsoever par∣takers of the divine mentall beame, being altogether forgetfull of his excellent and thrice noble beginning and divine race, (forasmuch as they are masked or guil∣ded 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 inform∣ing 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 Christi∣ans 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 wa∣ters 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,* 1.38 and for that reason it is said, Gloriae Domini plenum est opus Solis omnia illu∣strantis: 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 ve∣stimento: 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,* 1.39 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, be∣ing 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 ca∣tholick 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 ani∣mated 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 there∣fore 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 ad∣mirabile,* 1.40 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 spi∣rit, or winde, that is an aire animated by divinity, which is apt to move according to the motion of the mover,* 1.41 we are taught by these words of Solomon, Sol lustrans universa in ci••cuitu, pergit Spiritus & in circulos su••s revertitur: The Sun il∣luminating 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 man∣ner, 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 an∣nuall or yearly temper, where the Sun or his actuall tabernacle is more or lesse ab∣sent 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 ha∣ving 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 in∣acting 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 often∣times, quite contrary unto the common constitution of the year, that by it, thun∣ders 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 expectati∣on; 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 ope∣rate 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 in∣cluded 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 Spi∣rit is it, that governeth the universall sublunary aire, as well privatively as posi∣tively. And although this Spirit be most plentifully in the Sun, yet it being never∣thelesse 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 al∣so 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 com∣mon aire in that hemisphear wax cold, and be contracted and condensed, and con∣sequently the particular aire in the glasse will be contracted after the same propor∣tion, 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 rarefacti∣on 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 ab∣sence of cold. So also the absence of positive light conceiveth privative dark∣nesse, 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, requi∣reth 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, stop∣ping 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 Vi∣treol being dilated into spirits, those spirits finding the ample Receiver not suffici∣ent 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 vi∣gour

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 there∣fore 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 entertain∣ment, being that the australl hemisphear is not sufficient to receive his dilated bo∣dy: 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 hap∣peneth 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 Scor∣pio: 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 fu∣gitive 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 ra∣rified, 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 fre∣quent 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 executi∣on in this world, when the treasure house of his actuall power is farthest; and there∣fore 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,* 1.42 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,* 1.43 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,* 1.44 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 di∣vers in properties,* 1.45 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 proper∣ty; 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,* 1.46 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 ex∣presse 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 po∣tentiall property of the Divine Spirit doth move or act in the aire, the aire is suc∣ked 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 there∣fore, 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.

CHAP. V.

How Aristotle's Doctrine touching the Generation of the Clowds, and production of the Drops of Rain, is found to be altogether con∣tradictory unto the true Wisdome's Institutions.

WE will now come unto our inquiry and examination of Aristotle's skill, in the watry Meteors: and because that the causes of mists, called Ne∣bulae, and thinner clowds termed Nubeculae, are comprehended under the title of Nubes or Clowds, I will onely insist upon the Mystery of the clowdy impres∣sion: For I purpose not to make any great Volume of words, to weary your eies with reading them over, but onely to touch with brevity such kinds of principall Meteors, as may in their generality include by their descriptions, every speciality that may be comprehended under them. I will therefore briefly begin with Ari∣stotle's opinion, and then compare it with the Testimony of holy Writ, that there∣by the essence of it may be examined with the fire of verity, to see whether it will indure the Test, or withstand the tryalls of Truth's touch-stone or no.

His opinion therefore with that of his Christian followers,* 1.47 is, that, A clowd is produced of a vapour, which is elevated from the earth and water, into the middle region of the aire, by the attractive power of the Sun or Starrs, where it is con∣tracted, and as it were congealed into the consistence of a visible clowd, by ver∣tue of the extreame coldnesse of the place; the which clowd is afterwards partly by the heat of the Sun, and partly by the force of the winds, carried or forced this way and that way, through the middle region of the aire. Lo this is the Sub∣stance of the Peripateticall definition of a clowd!

Now that we may the better gather and understand the truth of this business, and find out whether Aristotle be a true or a false Prophet in this his description; Let us here consider, what the Book or Bible of verity shall teach us concerning the Generation of a cloud, and how the members or clauses of this our definiti∣on do agree with the intention of it: which that we may more distinctly, and with the exacter method effect, we purpose in this place to compare their minds and senses together, that each person, though but meanly literated, may easily judge and determine of the case, as truly it standeth.

In the precedent Definition, he maketh the efficient and procreating cause, the heat or act of the Sun, saying, that by the attractive vertue thereof, the vapour which is the matter or substance of the clowd, is drawn out of the earth and wa∣ter, and sublimed into the middle region of the aire; averring also, that partly by the motion of the Sun, and partly by the winds it is moved this way and that way. Again, he surmiseth that the cause of the contraction, or condensation of the va∣pour into the consistence of a cloud, is the coldness of the middle region of the aire. So that unto the consistence of the clowd, he faineth that two Agents quite contrary in nature and condition unto one another, do concur and meet together, namely the heat of the Sun, and coldness of the middle region of the aire: but he

assigneth no internall cause of motion unto the clowd, esteeming it as a thing dead, and without an active spirit.

For this cause therefore, there do offer themselves unto each wise-man's consi∣deration, sundry doubts in this Definition to be throughly resolved and determi∣ned of, before he will be able rightly to judge the verity thereof, namely, first whether the heat of the Sun do draw and attract vapours out of the earth and wa∣ters, into the middle region of the aire, for the composing and shaping out of a clowdy Meteor. Secondly, whether the coldness of the middle region of the aire, be the occasion of the condensation, or thickning of a thin vaporous sub∣stance, into the consistence of a well compacted clowd. Thirdly, whether the clowds be only moved by externall efficient Agents, namely by the winds and Sun, as being destitute of any internall active principle or centrall Agent, or else if it be moved and animated by an internall Spirit. Unto either of these three questions or doubts, I purpose here to answer, in order as they are proposed.

Unto the first Objection therefore I say: That it is a most false and errone∣ous Tenent of the Peripateticks, that the Sun, Starrs, or fire, do draw unto them any vapours or exhalations: For it is proved by experience, that they rather expell and dissipate from them such things as are rarified by them, than draw and al∣lure them unto them: neither is it true as most men falsly dream and surmise, that the Sun draweth fumes upward, or that the fire sucketh the vaporous substance of the attenuated water unto it; but their office is to rarify and subtiliate the waters and to reduce the moister part of the earth into vapour: And then it is naturally incident unto those light Substances, of their own inclinations, to ascend and mount upwards, without any other externall agent. But all this we have plainly demonstrated by our experimentall Instrument: For if you set your hand upon the bolts head or round glasse, on the top the aire will dilate it self, and presently fly away from the rarifying agent that dilateth it, and therefore much less will that agent suck or draw it unto it self. By which it is evident, that whereas it seemed in the eies of worldly wise-men, that because a vapour or fume ascendeth up∣wards, therfore that motion from the Earth must needs proceed from the attra∣ctive vertue of the Summer heat; now in the conclusion, it is proved to be stark false and erroneous, being that the nature of Heat and Light are clean contrary unto the attraction: forasmuch as they expell by dilatation, and do dissipate, and enlarge, which is contrary unto the condition of attraction, gathering together, and condensation, which are the properties of cold, as is mainfested by our ex∣perimentall Machin.

But now to prove that Aristotle's grounds are most extravagant unto the Truth, who affirmeth that the clowds are made of a vapour drawn or elevated up into the middle region of the aire, we must understand, that the Opinion of the holy Scriptures is flatly adverse and contrary unto this clause or member of his defini∣tion, or description, being that first it is easily to be gathered by this Text of St. Paul, That we ought to believe by Faith, that things visible were first made of such things which were not seen:* 1.48 and therefore it is neither the visible earth nor water, that can be the Originall of the clowds, but rather the invisible aire. And this is also maintained by divers plain Testimonies of Scriptures:* 1.49 Deus sapienti•• su•• ap∣tat pondus aëri, & appendit aquas in mensura: Ligat eas in densis nubibus, facit plu∣viae statuta, & viam fulgetro tonitruum: God by his Spirit of Wisdome, doth give a weight and proportion unto the aire; and hangeth or ballanceth the waters by measure; tieth them in the thick clowds; giveth laws unto the rain, and assigneth a way unto the Light∣ning of the Thunder. In which speech the wise and patient Job doth seem to con∣firm. First, that God is the Father and Head, from whence this work, and all other, doth radically proceed; and the eternall efficient instrument, by which he acteth, is his Spirit of Wisdome: which also accordeth with this of the Apostle: Nobis est unus Deus Pater à quo omnia,* 1.50 & unus Dominus Jesus Christus per quem omnia: To us there is but one God the Father, of whom are all things; and one onely Lord Jesus Christ, by whom are all things. Secondly, That the aire is the main Subject as well of the watery as fiery Meteors, for by thickning or condensing of it, it gi∣veth a consistence unto the clowds, and such-like Meteors, which are easily af∣terward resolved into water and rain, and then by attenuating it extreamly, it be∣cometh lightning: Not that I say, that the act of Lightning is of the Substance of the aire, but is rather an admirable Light, clothed with the aire as with a vesti∣ment. And in the very same sense the Text saith, Indutus lumine quasi vestimento:

He is endued with light as with a vestiment. And again, the wise Philosopher, In lumine numen, in numine lumen. So that the thinner the aire is, the hotter it is, and consequently the richer in coelestiall fire, whose centrall act is divinity. Now that the aire is the substance or materiall subject of the watry Meteors, the precedent Text beareth it in these words, God by his Wisdom assigneth, or setteth by proportion, a weight unto the aire; that is, he thickeneth it into clowds, for the words following importeth so much, which are, Appendit aquas seu nubes in mensura, He hangeth or ballanceth the waters or clowds by measure, or attenuateth it into lightnings, as the words following do witnesse. So that he seemeth to aver, that the invisible aire is altered according to weight and measure, into the bodies or substances of the vi∣sible clowds, which afterwards are resolved into rain, and fiery lightnings, which by compression do appear. Again, that it is neither the earth nor waters from which the existence or substance of a clowd is made, but onely the aire, we plainly do ga∣ther out of these words in Deuteronomy,* 1.51 Aperiet tibi IEHOVA the saurum suum op∣timum, ••oelos, dando pluviam terrae tuae suo tempore: IEHOVA will open his best treasury, the heavens, giving rain unto thy earth in due season. Out of which words observe, first, that by the heavens is meant the Aire, for in the aire the clowds are procrea∣ted; and again, the aire is called heaven in many places of Scripture, as volatilia coeli, the fouls or birds of heaven. And therefore this is the sacrarium divinum, the divine treasury or treasure-house, out of the which God at his pleasure produceth and fashioneth the clowds. Secondly, that the aire is called his best treasury, and there∣fore it is out of it, that not onely he doth extract his meteorologicall creatures, but also that wise-men do enquire after their mysticall summum bonum, and Chri∣stian Philosophers that are well grounded, the character of the divine wisdom. Again,* 1.52 it is said in another place, Propterea aperti sunt thesauri, & evolarunt nubes & nebulae, sicut aves: Therefore his treasuries are opened, and the clowds did fly out like birds.* 1.53 But this is made yet more evident, by these plain words of Job, Subitò aer condensabitur in nubes, & ventus transiens fugabit eas: The aire will suddenly be con∣densed or thickned into clowds, and the moving winde will drive them before it. By which words it is apparent, that the aire is the subject out of the which the clowds are compacted and framed, and that the heavens are the onely treasury, out of the which they are collected, and therefore neither the earth nor the water, as Aristotle would have it; which if it were true indeed, mark what an absurd impossibility must follow. For then whereas the Sun doth attenuate the aire in the summer-sea∣son, it would contrary unto reason condense it, by the continuall raising of va∣pours; and then a greater absurdity would follow on the neck of this, to destroy Aristotles tenent, touching the generation of the clowds, for then we should have more clowds and rain in the summer, than winter, being that there are made more vapours at that season, by the Suns heat and emptying of ponds and rivers, then in the winter, which experience proveth false. And lastly, it is neither the heat of the Sun nor Stars, but the eternall Spirit of JEHOVA, whose dominion is over the angelicall winds, by which he moveth and operateth all these alterations in the air, and by the aire, as shall be told you hereafter. And therefore it was said, By his wis∣dom he giveth weight unto the aire, and hangeth the clowds in measure, and assigneth rules unto the rain, and proportioneth a way or passage unto the lightnings and thunders, &c. But I come unto the second Doubt.

To the resolution of the second doubt, I say, that there is another manner of reason, for the incrassation and condensation of an invisible vapour, or the aire, in∣to a cloud, than that which Aristotle and his followers have assigned, and set down; for whereas he saith, that this feat is performed, by the contractive cold of the middle region of the aire, it may be wondered at, why this effect is not wrought as well at other times, as when the winds do blow from their certain quarters of the earth; for when the southerly winds have dominion, then do we see clouds to multiply, and the rain to poure down in the greatest abundance. I would fain know of these Peripateticks, why the vapours should be raised so thick, just at that time when the wind bloweth from the south, to make a greater abundance of clowds in the aire, then at another season, namely, when they have no dominion? Or why should the cold of the middle region of the aire, be apter to coagulate or curdle va∣pours at that time, than at other times, being that the warm clouds, or dense aire, which is driven from the Aequinoctiall, do moderate the middle region's cold, through which they glide by reason of their hot temper? Verily I know, that they are ignorant what to answer touching this point, and therefore I will presse them

no further. But I will tell you of an experiment of mine own, whereby I was in∣duced unto the truth, concerning the generation of the mists and clouds: When in my travells I went or journeyed from Venice unto Augusta, or Ausburg, in Germany, as I travelled between the high mountains and rocks of the Alps, upon a certain day when the heavens were passing clear, and without any cloud to be seen in the Horizon, the Sun also (as in these times it must needs) being passing bright; I espied on the top of a steepy mountain, on the which the Sun-beams did strong∣ly beat, a certain fogg or mist by little and little to arise, and ever it thickned more and more, untill it grew from a sleight vapour unto a mist, and from a foggy mist at the last unto a thick cloud, and all this while the aire was every where clear, except only on that side the hill, from the top unto the bottom, which we beheld. It made me a little to marvell, and therefore alighting from our Coach, I took some grasse and flung it into the aire, to try which way the wind did blow, and I found it to be full upon or against that eminent hlll, which was advanced towards the heavens above his fellows. Whereupon I did streight-way gather, that the degrees of progression from a vapour unto a mist, and from a mist unto a fogg, and so forward unto the consistence of a clowd, was by compression of the common aire, which was chased before the winde by little and little, against the lofty rock or mountain, which hindering of it in its passage or flight, was the cause that the consequent-aire was added unto the precedent, and so by adding and compressing of parts of the aire un∣to other parts, a perfect clowd, onely conformable unto that part of the moun∣tain, was made, which forthwith, when it became ponderous, and apt to endure the reflexion of the Sun, did resolve it self for four miles space on this side the rock into rain, all the rest of the aire remaining still clear, and without any clowd. Whereby I did forthwith conceive, that clowds were not ingendered after the manner described by the Peripateticks, that is, by the vapours rising out of the earth and waters, but by the inspissation or incrassation of the thin and invisible aire, into a thick, dense, and visible clowd, according unto the before-mentioned place of Job, Subitò aer condensabitur in nubes & transiens ventus fugabit eas. But then I was a little troubled, when I remembred, that mountains and high rocks cannot by their resistance, and stopping of the fugitive aire, be alwaies the cause of the clowds; being that we find, that clowds do every where appear, yea, in the plain deserts, and open seas, where no hills are. Whereupon after that I had a little while considered, and well pondered this objection with my self, I did quickly con∣ceive an infallible answer and resolution of this doubt, considering, that there is not a winde that bloweth in the heavens with dominion, but hath some opposite or transversall winde which bloweth with it, though it be not discerned by reason that the mightier winde doth darken or obscure the action of the weaker, even as in the open Sun a candle is scarcely to be discerned. Now that at one and the same time two or more winds do blow, I will prove it by common experience; for being of∣ten on the seas, I have observed, that when the predominant winde hath fallen a little in his force by fits, and hath urged the sayl of the Ship but weakly, an oppo∣site winde hath immediately bewrayed it self, and moved the sail the contrary way, untill the other rising again, did replenish and fill up the sail towards our determi∣ned mark, which made for our purpose. But we have also Scriptures to testifie, that opposite winds do often blow at one and the same instant, for first, the self same Spi∣rit was evoked from the quarters of the four winds,* 1.54 by Ezekiel and Daniel, Ecce qua∣tuor venti caeli pugnabant in mari magno, Behold, the four winds did fight together in a great sea. And Zacharias, Isti quatuor equi sunt quatuor venti coeli qui egrediuntur & stant coram Dominatore omnis carnis:* 1.55 These four horses are the four winds of the heaven, which goe forth and stand before the Lord of all flesh. Whereby it is evident, that not one or two winds, but many winds may blow in the heavens at once; for by their opposite blasts, clowds, whirl-winds, tempests, lightning, and thunders, are commonly effected. All which the profound Poet Homer seemeth to include in a few Verses, translated thus into Latin:

Tantus coelesti rumor percrebuit Aulà, Cum saeva alterni ruerent in praelia Divi Neptunum contra bellabat Phoebus Apollo, Adversus Martem certabat Pallas Athenae.

Great noise was raised in the Elisian hall, When gods with gods did enter cruell wars: Phoebus Apollo there with Neptune jars, Pallas of Athens foul with Mars doth fall.

Where he understandeth by the gods the opposite angelicall spirits, which issue from the winds, who at their meeting in the open aeriall sea, do fight, and tempe∣stuously strive with one another, according unto the sense of the precedent text of Daniel: For by Neptune he meaneth, the president of the occidentall winds, which are cold, moist, and waterish; and by Phoebus he intendeth the orientall president, whose blasts are hot, dry, and fiery; but by Mars is signified the thunder and light∣ning. Also Ovid doth most notably expresse the combat which is effected amongst the winds, in these verses, speaking in the person of Boreas, or the north-winde.

Idem ego quum fratres coelo sum nactus aperto Nam mihi campus is est, tanto molimine luctor Ut medius nostris concussibus insonet Aether Exiliantque cavis elisi nubibus ignes.

When as I meet my brethren in the aire, (Which is my field) I wrestle with such ire, That middle heavens do Eccho at our fare, And hollow clowds do vent forth flashing fire.

Where by Fratres, Boreas, or the North-wind, understandeth the Southern blast, and the other cardinall winds, the which when Boreas meeteth in the aire, do produce by their contentious struglings and wrastlings, thunder, whirl-winds, and such like tempestuous storms. And therefore we ought not to make any doubt, but that two or more winds do blow at one and the same time, either oppositely, or transversally in the open aire, whereby the intermediate invisible aire is by com∣pression thickened, or condensed from the existence of a mean aire, into a scarce visible vaporous substance, and so unto a more visible misty corpulency; and lastly, into a most apparent and visible clowd, the which clowd neverthelesse is pushed and driven forward by that wind in the heaven, which hath the greatest dominion and denomination; for his power confirming in every point that which is spoken by Job,* 1.56 and cited before, Subito aer condensabitur in nubes & ventus transiens fugabit eas: The aire will suddenly be thickened into clouds, and the winde which moveth in the aire will drive them before it. So that it is easily to be gathered, that a clowd is fra∣med of the aire after this fashion; The aire filling the whole vaulty heaven, and therefore the sublunary world is violently forced to move before the breath of one winde, and being encountered in its flight by an opposite winde unto the first, though of a weaker force, it resists the chased aire in its motion, and by that resi∣stance, aire being joyned unto aire, doth thicken by degrees, even as I told you the steep mountain or rock denying passage unto the aire, which flyed and eschewed the persecuting winde, was the cause of his condensation.

This therefore being rightly considered, it is apparent, that the Peripateticall as∣sertion is unjust and erroneous, forasmuch as it averreth, that a vapour raised out out of the earth and water, up to the middle region of the aire, is by the coldnesse of the place metamorphosed or changed into the form and substance of a clowd; the which also (as is already proved) is most improbable, because the southerly winds, which are the chiefest parents of the clowds, and rain in abundance, seeing that they are hot, by reason of the places temper from whence they are sent, would rather qualifie (as is already said) by their warmth, the coldnesse of the re∣gion, through which they march or passe, and therefore would either disannull the effect of that property of cold, or else so weaken and dull the power of it, that if it produced any clowds, they would prove more thin and small ones, then any other of the cold winds; as also the winde Eurus would effect the same, by reason of his great heat. And yet we find all this quite contrary by experience, for the southerly winds do incrassate and produce clowds, that are in generall more moist and thick, then any of the other are accustomed to do; yea verily, the south winde doth so condense the aire by his presence, that (as Isidorus doth affirm) it maketh objects

appear greater unto the sight then indeed they are. I come now unto the Resolu∣tion of the third Doubt.

Touching the third and last doubt, which is, Whether the clouds be onely Su∣perficially moved by externall winds, and the heat of the Sun, as Aristotle's ima∣gination is, and not by any centrall agent, which ruleth it, as it pleaseth, and at whose Command the winds themselves are obedient. Verily I answer, that, con∣trary unto the intention of the Peripateticks, the clowds have their inward agen••, the which calleth the winds to effect his will, and push and move forward hi•• clowdy vehicle or Chariot, when, where, and which way he pleaseth: For as this Agent is catholick, so is he not absent from the Spirit of the winds, though centrally present in the cloud: For he being present with, and in the spirit of, the winds, doth in and by the Angelicall Spirits of the winds, operate centrally in the aire, and by the contracting act in himself, gathering the aire together into a clowd, which he maketh his vehicle or Chariot. Therefore it is said in one place: Nubibus densis obtegit Deus coelos,* 1.57 quae comparent terrae pluviam; qui facit ut profe∣rant montes foenum, & dent jumentis cibum: God filleth the heavens with clowds, that they might bring forth rain unto the earth, that thereby hay or grass may spring forth, for the nourishment of Cattle. Out of which speech we may gather: First, that God by his windy Ministers doth condense and shape out the aire into clowds (For the stormy winds are said to effect the Will and Word of God).* 1.58 Then, that this was no miraculous work, but a common work in nature, being that it is daily effected to produce grass, herbs, and plants, for the sustenance of living creatures. And Job: Densae nubes tugurium ejus:* 1.59 The thick clowds are his dwelling place. And David: Nu∣bem expandit Deus pro tegumento: God spreadeth abroad the clowd for a covering. And Moses:* 1.60 Descendit Dominus in nube, & loquutus est ad eum: The Lord descended in a clowd and spake unto him. But all this which is said touching this point, is no∣tably expressed in these words of Samuel:* 1.61 Inclinavit IEHOVA coelos & descendit, & caligo sub pedibus ejus, & ascendit super Cherubin, & volavit, & lapsus est super pennes venti: Posuit tenebras in circuitu suo la••ibulum, cribrans aquas de nubibus coelo∣rum, prae fulgore in conspectu ejus nubes accensae sunt: IEHOVA did bow down or in∣cline the heavens and ascended,* 1.62 and darknesse was under his feet, and he ascended upon a Cherubin, and did fly and glide upon the wings of the wind: He made darknesse his hi∣ding place, sifting out waters from the clowds of heaven, and the clowds are set on fire at the sight of him, &c. In which relation of holy Writ, what I have spoken be∣fore is notably set forth. For first it is said, that God ascended or mounted on the Cherubin, which is an airy Angell; then that he did glide upon the wings of the wind: arguing thereby that the aire being animated by the Angelicall Spirit was made a wind, in the which the Word or Spirit of God did move: and then af∣ter this, he in and by the wind did shape out his dark Tabernacle: For it is said: He made darkness his hiding place; that is, he made the dark clowds his Chariot: For David hath it thus,* 1.63 Nubes densae vehiculum, seu currus Dei, qui itat super alas venti: The thick clowds are a vehicle or Chariot of God,* 1.64 who rideth or walketh upon the wings of the winds. In another place it is called Mons Dei coagulatus, in quo bene placitum est Deo inhabitare: The condensed, curdled, or coagulated Mountain of God, in which it is pleasing unto him to dwel. So that it is evident, that the Spirit of God moveth the Angelicall Spirit, the Angelicall Spirit exciteth and informeth the aire with a win∣dy nature: Forasmuch as by his moving in it, the aire is made a windy spirit, and therefore the Prophet said, Qui facis Angelos ventos; then, that animated aire by opposit Angelicall Spirits, incited by one and the same Divinity, doth reduce the common aire into clowds, which are the Chariots of him, who essentially doth act and operate all these things, by divers Organs one within another, which vary in dignity from one another: For by how much the more internall a thing is, the more worthy, and noble, or veruous it is esteemed, because they approach nearest unto that essence in Divinity, which acteth and operateth centrally all in all. That God doth move in the Thunders, speaketh out of the whirl-wind and clowds, and is at his pleasure a consuming fire; and that he operateth centrally in the winds, clowds, Snow, and Tempests, and that all these are effected by his Spirit of Wisdome; the Scriptures do here and there in most places express. And therefore it is vainly said that the clowds only move by the Sun-beams, or the ex∣ternall pushing winds, caused of so vain impossible Principles as Aristotle telleth us, when it is the Tabernacle in which that Eternall Spirit is pleased to abide, or a Chariot in which he is delighted to ride, whose horses (as Zachary saith) are the

winds, or rather the Cherubinicall Spirits, which he doth animate. So that the volunty or centrall principle of the motion is in the clowd, but the Angells and winds are the Ministers or organicall Agents, which move according unto the wil∣ler, wherefore though we proved before that the aire was thickned into clowds, and that the following wind did drive them before it, yet the willer and comman∣der of this Generation of clowds by the winds, was the onely and essentiall inter∣nall principle or centrall mover in the clowds, which by his will made his Mini∣sters to move him,* 1.65 where or to what purpose he pleased. And, therefore Solomon: Sapientia ejus abyssi ruperunt sese, & coeli distillant rorem: By his Wisdome the abysse brake forth,* 1.66 and did rain down the dew. And, Flante Deo concrescit gelu: God blow∣ing, the Ice is gathered together. Again, Sapientia aptat pondus ae••i, & appendit a∣quas in mensura: Wisdome doth proportion the weight of the aire, and hangeth the wa∣ters in measure, &c.

We may therefore boldy conclude against both Aristotle, and all other doctrine of the Ethnicks, that neither the earth nor the water are the immediate fountains of the clowds, but the heavens or aire which is the Treasure-house of God; nei∣ther is it the cold of the middle region of the aire, which condenseth any imagina∣ry surging or ascending vapours arising from beneath; but that centrall animating Spirit born or gliding on the wings of the wind, residing but not inclusively in the cloud, who according unto his pleasure, by the means of his organicall Mini∣sters, the Angelicall winds, fashioneth forth the clouds, to serve as a cover or ta∣bernacle unto it. And therefore the cloud acteth not by the heat of the Sun, but by the Divine Light that is centrally in it, which, as an Emperour, sitteth upon the Cherubins, which are airy and windy Angels, as the Seraphins are fiery Spirits, and so moveth upon the wings of the wind or aire, which his Angelicall Cheru∣bin doth animate. So that in and by the windy Organ, he is said to blow when and where he list.* 1.67 It is (I say) the Eternall Spirit of Wisdome, which is in brightness and vertue more noble then the Sun of Heaven, as Solomon testifieth: For as much as it also giveth life and splendor unto the Sun. And therefore it is said to excell the Sun in brightness, which is the onely efficient cause, or formall and essentiall Agent in this business, and consequently neither the Sun, or any other of the created host of Heaven. It is (I say again) the all-creating Spirit, and not the created, which is the generall act, and onely formall mover in the Me∣teors, whom his Angelicall Ministers (which do ever stand before this Lord of all the earth, that I may speak with the Prophet Zachary) are ready to assist as Organs or instrumentall causes to execute his will. It is (I say) the essentiall wind or Spirit, which bloweth from the center of the cloud, and moveth or inciteth his spirituall created Organs, according unto his will: For by it his Spirit also moveth in the Angels and winds, causing them to effect his Command; according unto David's assertion: Wherefore we may see by this which is said, how incongruous is this opinion of the Ethnick Peripatetick, unto the Truth, and how far it dero∣gateth from the right of God's Word, and consequently what an errour it is in our Christian Philosophers, to follow and imitate his learning, with such a devotion and fervency, as if they were Theodidacti, taught by God himself: when in verity his doctrine doth rather disswade Christians from the knowledg of him in his works, then instruct them therein, being it perswadeth them, that things are effected both in heaven above, and in the earth, and in the waters beneath, by vain waies and ac∣cidentally; that is to say, meerly by naturall causes onely, and so would blemish the honour and reputation of Him, who in verity is all in all, and operateth all in all; and that not by constraint, as the vain Peripatetick imagineth, but according unto his Will, as it is proved before.

CHAP. VI.

The true and essentiall Definition, or rather description of a Cloud is set forth in this Chapter.

WEll then, will they reply, Let us understand how you can better define, or describe the nature of a clowd, according unto that holy Philosophy, and true Wisdom which you seem to profess. To the which I answer: that I am willing, and that after a divers manner, though agreeing in one unity of Essence.

A clowd is the revealing and making manifest of the invisible mundan spirit, which is hidden in the treasury of God, namely, the heavens, by the centrall operation of the divine wisdom, and his windy ministers, being incited there∣unto by the will of God, into a vaporous heap or clowdy substance, which the said spirit of wisdom erecteth for his secret place or vehicle, to move in; and for the effecting of his will, as well in heaven above, as in the earth and wa∣ters beneath.

Or, after this manner;

A clowd is the reducing of the invisible aire, into a visible, thick, and gloomy consistence, which is by the will of God effected, through the concurrence or meeting together of opposite or transversall winds, for the accomplishment of his secret will and pleasure.

Or else, thus;

A clowd is a certain visible condensed heap of aire, the which the Spirit of wis∣dom being expansed every whe••e, doth make and compose as it were of no∣thing, that is to say, of an airy invisible somewhat, which it extracteth out of his mysticall treasury, to do and effect the will of God, as well in heaven as in earth.

In which definitions, or rather descriptions, the materiall substance seemeth to be a coagulated mist, or condensed masse or heap of aire, the formall cause is set out in the shape and form of the clowd; the efficient cause, or centrall agent, is the essentiall act of the divine wisdom, who employeth and exciteth his windy mini∣sters, to work externally by the way of compression. We have also the magazine or treasury, out of which the substance of the winds is produced, namely, the hea∣vens or aire, which is termed, Arca Dei thesauraria, The chist or cabinet of Gods trea∣sures. To conclude, the finall cause is manifested in this, that the clowd is ordai∣ned to bring forth the effects, as well of Gods clemency and benignity, as of his severity and anger.

Now for the defence of the first part of these descriptions, we find it thus written, Deus sapientia suâ apt at pondus aeri & appendit aquas in mensura, facit pluviae statuta & viam fulgetro tonitruum, &c. God doth by his wisdom proportionate the weight of the aire,* 1.68 and hangeth the waters or clowds in measure, assigneth lawes unto the rain, and ma∣keth a way unto the lightnings of the thunder. That is to say, according unto the will and ordination of the divine Spirit, the aire or substance of heaven is changed from a lighter or thinner estate or weight, unto a heavier or thicker, the degrees of which mutation are expressed in the words following; for first it was aire, then clowds, then rain, or vulgar water. Also the Text doth seem to make the lightnings inter∣nall or formall light of the clowd, which is not revealed, but by the violation or ruption of the compound, and ablation of darkness. Again, it is said by Job, (as is already related) Aer condensabitur in nubes,* 1.69 & ventus transiens fugabit eas; The aire will be thickned into clowds. And touching the clowds of snow, Congregatio spiritus aspergit nivem, The aire being gathered together, doth scatter the snow on the earth.

Touching the efficient cause, it appeareth to be God, or the eternall Wisdom; and therefore in the precedent Text it is said, Deus sapientia sua aptat pondus aeri, & appendit aquas vel nubes in mensura: God by his wisdom hangeth or ballanceth the waters or clowds in measure. And again, Nubibus densis obtegit Deus coelos, God cove∣reth the heavens with thick clowds.* 1.70 But all this is sufficiently expressed before. As for the finall cause, set down in the foresaid definitions, it is confirmed by Scrip∣tures in this fashion, Pro irrigatione fatigat Deus den sam nubem, & dispergit lucem nubis suae,* 1.71 quodcunque praecipit illis faciendum in terra sive ad flagellum, sive ad faci∣endam beneficentiam efficiet ut presiò sit. God wearieth the thick clowd for the watering of the earth, and he disperseth every where the light of his clowd, whatsoever he com∣mandeth them to be done upon the earth, whether it be for a scourge, or else in favour and benignity,* 1.72 he maketh them to be ready to accomplish it. And Baruch saith, When God commandeth the clowds that they passe over the whole earth, they perform what is com∣manded them. So that we see, these creatures are drawn out of their secret dwel∣lings, to do the will of him that created them.

CHAP. VII.

How by our experimentall Instrument, the reas••n of the composition of clowds is ocularly demonstrated. A so in this, the Snow is defined falsly and truly.

NOw I think it most fit to demonstrate unto you, how the clowds are procrea∣ted, by the opposite blast of two winds of a contrary nature, namely, of the Southerly wind in eminency and dominion, and a Northerly spirit which also bloweth, but insensibly. I told you in the Chapter, where I did demonstrate by our experimentall Instrument, the reason of the Southerly winds which happen in win∣ter, that as the aire included in the Weather-glasse, did by the onely touch of a warm hand dilate it self, and in dilatation fly from the hand of the toucher, unto the cold region of the water, which was evidently proved and maintained, because the water did suddainly thereupon move downward: So also the grosse winter aire in the southern hemisphear, did at the approach of the Sun unto the parts beyond the Line, dilate it self, by vertue of that ever-acting and subtiliating spirit, which put his tabernacle in the Sun; so that the southern dilated aire posted apace, or flew ha∣stily away, to seek a larger place; but comming into the northern hemisphear, (which by reason of the Sun's absence, became brumall or wintry) the constant aire of that region being now contracted by the northern cold, and the north-wind, by reason of the colds dominion, blowing more or lesse, though insensibly, it meeting with the warm southerly spirit, condenseth it with the rest into clowds; and this is the reason, that alwaies almost, (and that is, where no northern blasts are discer∣ned) that the southerly winds do bring abundance of clowds and rain with them, for that the hot southerly vertue of the divine agent, doth more and more subtili∣ate and rarifie the winter aire which it found there, till it had by rarefaction puri∣fied it, and reduced it unto the nature of a true Summer aire; so that the superflu∣ous parts of the aire after rarefaction, were chased away (as is said) into the nor∣thern region, where it is condensed again, partly by the privative act of the divine puissance, and partly by the spissitude of the northern aire, which denyeth it free passage into the form of clowds: For the cold spisse aire of the northern hemisphear, agitated and animated by the northern blast or property, resisteth the hot vaporous aire, and so it condenseth by little and little.

To conclude, I could here set down the Aristotelian definitions of the snow, frost, hail, ice, and such like other meteors; and then check and contradict them mainly, by other true descriptions of them, proved by the testimony of holy writ. As for example, Aristotle seemeth to aver, that the snow is a clowd, congealed by the great cold, which before it be perfectly dissolved into water by a vaporous dis∣position, it is changed into a snowy substance. In which definition, because he is ignorant, as hath been proved already, in the fabrick of a clowd, we ought in no case believe him. Again, he digresseth from the tenour of Scriptures, according un∣to the mind whereof, we have defined the snow thus.

The Snow is a meteor which God draweth forth of his hidden treasury, in the form of wool, to effect his will upon the earth, either by way of punishment or clemency.

Or thus.

The Snow is a creature produced out of the air, or heavenly treasury of God, by the cold breath or blast of the divine spirit, in the form of wool, to perform his will on the earth.

Where the fountain of his originall substance is made the aire, or the matter of the heavens; and therefore the Text hath it, Congregatio speritus aspergit nivem, The gathering together or condensation of the spirit,* 1.73 ingendereth and sprinkleth the snow upon the earth.* 1.74 And Job, Pervenistine in the sauris nivis? Camest thou into the treasury of the snow? Also the form and efficient cause is expressed thus, Deus verbo suo nives emit∣tit sicut lanam, coram frigore ejus quis consistat? God by his word sendeth out the snow like wool, who is able to resist his cold? So that God by his Word, which doth operate in his privative property by his cold, is the essentiall, efficient, and omnipotent actor, in the production of the snow.

I could (I say) effect all this at large, but because my minde is not to dwell up∣on

on these particulars, forasmuch as in the description of the clowd, I have suffici∣ently pointed at the rest, I will proceed unto my enquiry touching Aristotle's opi∣nion, concerning the beginning of fountains, that we may perceive thereby, whe∣ther he have erred as far in that mystery, as he hath done in the rest.

CHAP. VIII.

What Aristotle's opinion is, touching the generation of Fountains and Rivers, and whether he in his opinion doth jump with the verity of the true wisdom.

SInce therefore it is apparent, that Aristotles doctrine is erroneous and deceipt∣full, touching the generation and essence of the winds and clowds, we purpose in the third place to bring his judgment and opinion, concerning the beginning and originall of fountaines and rivers, unto the touch-stone of truth, that thereby we may perceive, whether it will endure the tryall, and not shrink (as the proverb is) in the wetting.

The Peripateticks, as well Christians as Gentiles, are as much deceived in their meteorologicall grounds, concerning the generation of fountains and rivers, as in the rest, of which we have spoken before; and therefore their Master Aristotle (all things being well pondered in the ballance of justice) ought to be accounted of all true Christians, for a seducer and deceiver of the world; and consequently his do∣ctrine touching this point, ought of right to be repudiated and rejected.

Aristotle, with his peripateticall sect or faction, are of opinion, that being the belly or bowells of the earth is full of cavities, and hollow passages; vapours, to avoid vacuity, must needs ascend from the center or bottom of it, the which cleaving in their ascent unto the sides of the hollow vaults, and streighter passages or veines of the earth, do resolve into water, which distilling down by drops, do ingender fountaines and rivers.

In the which opinion of theirs they conclude, that the matter of fountains is no∣thing else, but a vapour arising from the bottom of the earth, and resolved, liquefi∣ed, or condensed into water, through cold and heat together within the earth; no otherwise then after their saying, the clowd, rain, snow, and hail do arise, and are generated in the aire of a vapour, first condensed, and afterwards liquefied.

But if we shall duely examine every member of this their description, we shall perceive, that they require as well a double matter, as formall agent in this gene∣ration of fountaines; for they faign, that the remote matter is a vapour, and then the near and immediate matter they imagine to be drops of water, which are cau∣sed by the concretion or condensation of that vapour. Also they make their two efficient causes, cold and heat; for, say they, it is the office of cold to condense and congeal the included vapour into water, and that it is the heat and cold together, which maketh the water fluxible and moovable. Let it therefore be law∣full for me (judicious Reader) to answer these Peripatetick Philosophers, with an over-worn axiom of their own, and consequently to fight with them at their own weapons. Their axiom is, Erustra fit per plura quod fieri potest per pauciora. That is vainly done or effected by many, which may be effected by lesse. Now if that this originall work in the producing of fountains, may be performed most conveniently by one and the self-same subject of water, without the altering of it, first, into vapour by subtiliation, and afterward by condensing again that subtle vapour into water; Then I make no doubt but you will conclude with me, that this Peripatetick defi∣nition is vain, imaginary, and sophisticall, by their own rules. But I will make it apparent hereafter, by an ocular demonstration, that it is possible by a course in na∣ture onely, that water without any alteration of his consistence, may by the secret veines, and close passages or conduits of the earth, be drawn or sucked up out of the huge seas, unto the top or summity of the mountains, after by his soaking through the sands, and pory substance of the earth, it hath left his salt nature be∣hind it; which appearing evidently to every mans sense, the vanity of Aristotles in∣vention will soon be discovered unto wise men. Besides all this, the sterility of his reason or invention, which would faign, that these vapours cleaving unto the sides of the caverns or hollow places, and that there (forsooth) they must be converted in∣to drops of water, which from thence must issue forth into rivers, will be palpable and manifest, if we consider, that these drops so made, are apter to circulate, and

readier to fall down again into the bowells of the earth, from whence they came, by those self-same vaulty passages or hollow veines, through which they ascended, than to issue forth of the ground allaterally, because that every heavy thing is more prone to descend, then to move sidelong. And therefore it is likely, that either all the waters so made, or the greater part must needs return downward by the way it came or ascended in the form of vapour. But omitting these reasons for a while, we must see if the Text, which is conteined in the Book of Verity, do consent in this Opinion with Aristotle and his faction, yea or no.

We find in the first place, that it is not an accidentall and imaginary heat or cold, that acteth in this Meteor's Generation, but God who operateth by his An∣gelicall Spirits, and solar act in the accomplishment of this business. And al∣though that in his action, as well privative as positive, cold and heat do expresse themselves as his Ministers: For the Text saith, Coram frigore ejus quis consistat: Who can stand against his cold? Yet it is his catholick positive act, which he extendeth out of his sunny Tabernacle, and hotter winds, and privative vertue, which he ma∣nifesteth in the longinquity and absence of his bright Tabernacle, from the region pointed at, and the propinquity of the polar seat of the colder winds, to alter annually the created Element. And therefore it is God which by his Spi∣rituall Organs, as well in Heaven above, as Earth and Water beneath, that operateth all things, and amongst the rest, produceth the Fountains of which the rivers are made.* 1.75 And consequently we ought to esteem it the Act of God's Spirit which filleth the earth, (as Solomon saith) and operateth all the naturall effects therein.* 1.76 Which also David doth testify in these words: Qui emittis fontes per valles, ut inter montes ambulent & potum praebeant omnibus animantibus agri, frangant onagri sitim suam: Qui irrig at montes è caenaculis suis, faciens ut ger∣minet foenum adjumenti, & herbam ad hominis usum: Who sendeth forth the fountains through the valleys, that they may run between the mountains, and give drink unto eve∣ry living creature of the field, that the Asse may quench his thirst, and that they may water the mountains from their cells, causing the grass to grow for the use of the Oxe, and the herb for the benefit of man, &c. So that here we have the sole catholick Agent, and therefore the Operator of fountains as is proved by this Text. Again, here we have the finall cause set down, for the which they were created and con∣tinued in succession by God, namely to water the earth; for the giving drink unto all cattell, and living creatures, and for the multiplying of grasse, herbs, trees, and fruit, for the use as well of man as beast. But will our Peripateticks say, we hear no news out of Scripture, for the contradicting of our matter assigned for the composition, or consistence of Fountains, which we say to be a vapour, and not water, in its naturall substance: Neverthelesse, to qualify this their imagina∣tion, and to make them behold the Truth without Spectacles, I counsell them to give eare unto this assertion of Solomon: Omnia flumina (saith he) intrant in mare, & mare non redundat, ad locum unde exeunt revertuntur ut iterum fluant: All rivers enter into the Sea, and it is never the bigger, they return unto the place from whence they came,* 1.77 that they might flow again. By the which Speech of the wise-man, expressing the materiall cause of Fountains, the foresaid definition of Aristotle is utterly o∣thrown, for this doth evidently prove, that it is one and the self-same water, and that in the plain form of water, without any transmutation of it out of water into vapour, and then from vapour into water again, as he doth erroneously alledge, which moveth from the Sea unto the Mountains, and from the Mountains unto the Sea again: Insomuch that for this onely errour, some of his earnest disciples have become Apostates, or renegado's unto his doctrine: For Joannes Velcurius, (a learned man in the worldly Philosophy, and one who hath sweat and taken great pains in the Aristotelian doctrine: insomuch that he wrote a Comment on his Phy∣sicks) when he cometh to speak of the Generation of Fountains,* 1.78 he seemeth to confess and publish his Master's folly in these words: Non conveniunt plane Sacrae Scripturae cum Physicis de ortu fluminum & fontium; quae ex mari per varios alveos meatusque fluere ac ad suos fontes refluere (Eccles. 1.) testatur dicens. Omnia flumi∣na intrant in mare, & mare non redundat; a•• locum unde exeunt flumina reve••tuntur ut iterum fluant. Caeterum Physici dicunt materiam esse vaporem resolutum in aquam, & liquefactum à frigore et calore simul intra terram: The holy Scriptures do not agree with the Naturalists, concerning the Originall of Rivers and Fountains, which (Eccle∣siastes 1.) saith to flow by divers channels or passages out of the Sea, and to flow again un∣to their Fountains, saying, All rivers enter into the Sea, and the Sea is not the greater,

they return again unto the place from whence they came, &c. Whereby it is plain, that he must accuse his Master of false doctrine, or else he must condemn Solomon in his Judgment. For if the one be contradictory unto the other, it ought of all wise-men to be chased away, or expelled from Christian mens remembrance: Now it were a foolish thing for any religious person to say, that the divinely-wise Solo∣mon lied, to save the reputation of the Ethnick of diabolically wise Aristotle. But if they would, yet will I teach them in the next Chapter, by an evident ocular demonstration, that Solomon's assertion is most true, and that of Aristotle's most erroneous and fantasticall.

I conclude therefore, that I gather out of the aforesaid places of the Bible, that this following Definition doth best agree with the nature of a Fountain.

A Fountain is a continuated Flux of water, issuing from the Sea, as from his beginning, and flowing into bowells of the earth▪ and after that from the bowells of the earth, as from the mean by which it passeth, unto the upper or higher Superficies of it, by vertue of the divine act, in the mundan Spirit, as well positive or dilative, as privative and contractive; for the benefit and sustenance both of man and beast.

In which definition, plain water without any alteration of his shape, is expres∣sed for the materiall cause, and is said to have its beginning from the Sea, from whence it moveth unto the Mountain's tops. The efficient cause of this work, we find to be the act of the Divine Word, in a double property, as shall be more at large demonstrated in the next Chapter. And, hereupon Solomon said, Sapien∣tia erat apu•• IEHOVAM in principio viae suae cuncta componens, qua••do roborabat fontes abyssi, & ponebat mari statum: Wisdome was with IEHOVAH in the beginning of his waies, as a composer of all things, when he did establish the Fountains of the abysse, and set the Sea within his limits or bounds. And lastly, The finall cause is to give drink and food unto both man and beast, as we may gather out of the fore∣mentioned Text of the royall Prophet. We come now unto the demonstration.

CHAP. IX.

Wherein Solomon's assertion touching the Fountains and Rivers, is maintained; partly by an ocular demonstration, and partly by true Philo∣sophicall reasons, which are founded thereon.

I Did advertise you (Learned Reader) in my precedent discourse, that Gods Spi∣rit doth operate annually in the common Element of the Sublunary world, by a double vertue, whereof the one is dilative, which is effected in his positive, and manifest property, namely in his light, active, and warm disposition, the prin∣cipall Treasury and store-house whereof he hath made the Sun: Forasmuch as his bright emanating Spirit of Wisdome, did elect that pure vessell for his Taberna∣cle. The other is contractive, which is effected in his privative, and secret con∣dition, namely in his dark fixing and cooling disposition, whose principall treasury is about the poles: Forasmuch as it being contrary in effect with the first, is seated in the farthest quarters or points of the world from the Sun. So that as the vivify∣ing Spirit which is seated in the Sun, doth by his presence, operate onely by dila∣tation in the common sublunary Element, in banishing of the Northern cold, and undoing the actions thereof, by the way of Rarefaction: In like manner by the absence of the Sun, the spirits of the Polar property, doth take possession of that portion of the Element, and undoeth by the way of congelation, all the subtill actions of the Spirituall and active solar vertue. As for example; all that in the winter time among the nations of the Southern world, that is to say, beyond the line, the Sun being then in the Northern Hemisphere, causing by his vertuous Spirit our Summer season, the Antartick pole's cold property doth effect, name∣ly in thickning the aire; raising the Fountains or Springs, and multiplying the waters, producing the Snows, Frost, Ice, and Hail: mortifying the herbs, fruits, and plants, and such like, the Sun at his next visitation of those quarters, which will be in our Northern winter, by the vetue of that dilating and vivifying Spirit, from the Fountain and Father of Light, which aboundeth in it, will undo; con∣verting the thick aire to thin, striking down the Fountains more towards the bo∣wels of the Earth, which were raised in the winter: dissolving the Snow, Frost,

ice, and hail, and of fix and opake bodies, making them movable and transparent waters, reviving the spirit of the trees, plants, and herbs, which were almost live∣lesse through congelation, and renewing their mourning bodies with new green garments, blossoms, and flowers, and lastly, with wholsome fruit. To con••lude, there is nothing that the polar cold prevaileth over in the one hemisphear, but the solar heat operateth contrarily by the same p••oportion in the oppo••ite region of the world; for else the world must endure an augmentation, or a diminution in its substance, that is, sometimes it would be bigger, and sometimes lesser: But, as S••∣lomon averred, that the seas, for all the comming in of rivers, are never the greater, so also, though fountains rise in one part of the world, and sinke in another; and although also the aire by attenuation, made by the active spirit of the Lord, mo∣veth from the warm or summer hemisphear, unto the cold and winter hemisphear, yet is the world no bigger or lesser in its existency, for all that. What therefore the winter properly doth operate in one hemisphear of the world, the summer-hemi∣sphear must needs act in the same proportion in the contrary; for if beyond the Line are made great raines in their winter, we must needs have great drought in the sum∣mer on this side the Line. When it is hottest with us, it will be coldest with them; if it prove temperate with us, it will be so with them; as the Sun being in the Aequi∣noctiall, maketh daies and nights equally long, and the season temperate to both hemispheares. These things therefore being considered maturely in the first place, I proceed unto my practicall conclusion: and my naturall observation thereupon is, that the aire included in the Weather-glasse is made Hybernall, or of the nature of winter, by the dominion of cold; for as soon as the head of it feeleth the exter∣nall cold, the contained aire will immediately shrinck up, and contract it self into a little space, and consequently the aire is made more dense and thick: and that this is so, it appeareth by the mounting or attracting up of the water, for there is such a naturall tye betwixt the one and the other, that if the one contracteth it self in a narrower place, namely the aire, then the water will immediately mount up with it, and to it, because it is contiguous unto the aire. By this therefore it is apparent, that the contracting and attracting vertue of the northern spirit, or rather divine puissance, which is made manifest in cold, doth first attract, contract, and con∣dense the dilated aire, and then the aire so contracted by the northern spirit, doth draw or attract the water from beneath upwards, and that without altering of that water which was beneath, in any thing from that which is above; so that in conclu∣sion, it is but one and the self-same water. Lo here therefore it is by this demonstra∣tion proved feazible and possible, that water may be sucked and drawn from the ca∣verns of the earth, which is fostered and maintained by the sea, even unto the top of the high mountains, and that by a naturall means or operation, without any ne∣cessity of altering the form of the water into vapour, as Aristotle doth vainly sur∣mize, and that contrary unto his axiom, Frustra fit per plura quod fieri potest per pau∣ciora, That is vainly done by many, which may be effected by a fewer. Contrariwise we see and observe in the Weather-glasse, that if the dilative vertue of the present Sun or hot winds, doth heat the head of the Weather-glasse, or inflame the out∣ward aire, then the aire within the glasse will also dilate it self, and by its dilatation will strike down or precipitate the water, that the aire contracted by cold had sucked or drawn up; and again, the visible sinking of the water doth point at, and prove, the invisible dilatation of the air.

CHAP. X.

That the actions of contraction and dilatation, and consequently of attraction and expulsion of aire in the Weather-glasse, with the effects of the elevation and depression of the water which are caused thereby, are most conveniently ap∣plyed unto the aire and water in the world.

WE must consider, (as I have said before) that the catholick air and water in the world, filleth the whole vaulty cavity thereof no otherwise, then the air in the Weather-glasse filleth the hollowness thereof; so that the fountains of all the world issuing from one sea, do seem to penetrate into the bowells of the earth, and fill the generall veines thereof, being sucked and drawn up unto them by that self-same reason, by the which the water is exalted into the uppermost part of the neck of

the glasse; and by this reason there is an evident relation between the fountaines of the northern hemisphear, and those of the southern, forasmuch as it is expressed be∣fore, that the southerly aire, which is on that side the Aequinoctiall line, is conti∣nued in his homogeneall nature with that on this side the line: So that the flying dilated aire passeth from the south, and is condensed into clowds in the north. Wherefore it is apparent, that the matter which feedeth the fountains in the north, are more or lesse continuated unto those of the south, as the waters that are raised up into the highest degree of the glasse are continued with them in the lower all which is fed and maintained with the pot of water, which we compare unto the sea.

We conclude therefore thus, when the hot spirit of the Sun in the depth of Sum∣mer, doth marvellously rarifie the aire in our northern hemisphear, then that aire seeking every where to make place for her enlarged spirits, (as we see in the extra∣cting of the spirit of Vitriol, it breaketh the Receiver, to seek a larger place to a∣bide in) doth no otherwise depresse and beat down the northern fountains, by di∣lating it self, than the aire included in the glass doth the water that is therein. And again, the cold which at that season doth domineer in the southern part, by reason of the absence of the Sun, doth as fast suck, attract, or draw up the fountaines of that part, by the contracting of that aire, no otherwise, then the externall cold doth contract the aire in the Weather-glass, and by contraction attracteth and sucketh or draweth up the water therein. So that here we have two means of rai∣sing and depressing of fountains, for as the spirits calefying act doth strike them down over all the northern hemisphear in the Summer; so the spirits cold act doth raise them up in the southern hemisphear, in which winter hath his dominion. So that there are two agents to pull it down, or to depress it in the northern parts, namely, the present northern Sun, or divine positive act, and the absent southern cold, or divine privative act. Again, when the Sun is removed from the northern regions into the southern, having passed the Aequinoctiall barr, the self-same effects will happen, but in contrary parts, namely, then the cold of the north will help to raise them in the north, and pull them down in the south; and again, the southern heat will depresse them in the south, and consequently help to raise them up in the north. This is demonstrated thus:

[illustration]

In which figure, EFG is the northern hemisphear, where the Sun is absent, and therefore winter inhabiteth there, and cold hath his dominion. EHG is the sou∣thern hemisphear, where the Sun is present, and therefore summer dwelleth there▪ and heat hath dominion. EG is the Aequinoctiall line, which is as it were the barr, that divideth the northern region from the southern. A and B is the hollow vein

in the earth, which continueth from the northern region to the southern, that there might be a relation between, or continuation in some measure, of the nor∣thern and southern waters, as well as of the northern and southern aire of heaven; for being the wide sea D. which stretcheth from north to south, is the head, from whence all springs and rivers do originally arise, I see no reason that it should seem strange to any man, that I say, the northern fountains have relation by a continui∣ty of substance unto the southern, and therefore the southern unto the northern. Wherefore I conclude, that when the catholick northern aire of the hemisphear EFG is cold, it sucketh or contracteth unto it the aire in the vein of the earth A, the which aire being contracted, elevateth of the water out of the wide sea D, as is evidently demonstrated by the Weather-glasse; for when the cold externall aire hath contracted by congelation the aire in the head and neck of the glasse, (which head and neck I compare unto the veine in the earth; for the vein of the earth is close, and expireth no way) then the water is drawn up by the contraction of the aire, out of the vast water in the pot or basin, which I compare unto the sea. On the other side, in the summer or southern hemisphear EHG, where the Sun is pre∣sent, the catholick aire is subtiliated or rarified; and dilating of the aire about the fountain▪ and in the cavity of the vein, beateth down and abaseth the water in the southern mouth of the vein in the earth B, towards C: so that oftimes in the sum∣mer, the springs are found either dried altogether, or at the least-wise much depres∣sed. Now therefore I say, that by reason of the depression of the waters in the sum∣merly south, by way of subtiliation of the aire, and exhausting or drawing them up in the winterly north by the cold, the water is the apter to be raised in the cold north. Again, the elevation of the waters in the north, which were the summer be∣fore depressed, is effected by the empty aire's contraction, which possesseth the place in the summer time in the vein of earth where the water was, as we see in the Weather-glasse, and by the dilation of the aire in the south, the water is easily there hid in the earth. So that it appeareth, that it is partly driven and pressed down in the south by heat, and consequently with the greater ease drawn up at the north, and partly elevated in the north by the cold winter: as if a chord were put into a hole of a great piece of timber, downward at one end, and did ascend upward at the other, thus:

If from the north A the chord be strongly

[illustration]

pulled up; and again from the south B it be as strongly pushed or depressed down, it will the easier sink by the south B, and mount in the north A.

The self-same will happen, but in con∣trary order, when the Sun, and consequent∣ly summer is in the northern hemisphear EFG, for then the springs will be there depressed, and in the southerly parts exalted. The seas draining or soaking into the bowells of the earth D, being the commune medium, or cistern of both extreams, as well to receive the water pressed down, and distributing upward of that superfluity unto the surging, increasing, or winter fountaines.

Thus therefore do you see evidently,* 1.79 how Solomon's saying is proved true, All rivers run into the sea, and the sea is not the greater; they return into the place from whence they came, that they may run or flow again.

But let us examine Aristotles opinion a little better, that we may the more plainly expresse the absurdity thereof: If that it were a vapour which was sent up out of the bowells of the earth, it must proceed from some mighty heat which must alter that great mass of cold water, which is in the bowells of the earth, into that vapour; but admit that this were so, then mark what absurdities would follow: First, he confesseth, that the fountaines are colder in the summer than in the win∣ter, because the externall heat doth per Ant peristasin, or by a contrary act pre∣serve and keep in, and therefore multiply the inward cold of the earth; which be∣ing so, as it appeareth by the coldness of fountaines in the summer, then by that self-same reason, this fortified cold of the earth in the summer season, must needs also keep in, preserve, and fortifie in the center of the earth, that inward heat which causeth those vapours, which are the originall of fountains. Mark the conclusion, for if that be so, namely, that the centrall heat in the summer should be greater, then would the vapours be in greater abundance in summer, for the greater the fire is, the more will be the smoak. And again, by reason of the great cold in the ca∣verns

of the earth, those vapours would be more suddenly condensed into watry drops, and consequently by that means, we should have higher Fountains, grea∣ter Floods, and more swelling Rivers in the Summer time then in the Winter; all which experience teacheth us to be erroneous; and, to conclude, Aristotle's asser∣tion in this must needs be false. But it will be (I know) objected, that it is ma∣nifested unto the eye, that standing ponds, and such like humid places, are dried by the Summer heat, and how can that be, but because the Sun doth attract the moisture and consumeth it by converting it into vapours? I answer: For the first, that the Sun doth not draw but onely rarify, and then the thing rarified doth tend upward. But that the Sun should spend all those moistures of Lakes and Ponds that way, namely by converting in into aire; If that were possible, I will tell you what absurdity would follow, namely that the Sun by reducing all the waters into vapours, should thicken the aire, when contrariwise our Weather∣glass teacheth us by that model of aire, which is contained in it, that it doth attenuate and rarify the aire and not thicken it. Again, a greater errour would fall foul on the neck of Aristotle's Doctrine concerning the Genera∣tion of clowds, if this were so. For whereas his Opinion is, that a clowd is ge∣nerated from vapours extracted out of the earth and water, by the attractive force of the Sun and Starrs; it would follow then, that in the Summer-time we should have more clowds and more rain then in the winter: But this is as false as the rest. But I say rather, that because the aire is more rare and thin in the Summer, by rea∣son of the presence of the divine act in the Sun, which rarifieth and attenuateth the aire by his assidual action, and therefore we have fewer clowds in the Sommer▪ For (as I proved before) the clowds are made by the compression of aire, and the aire a∣gain is by a circular course renewed, by the resolution of those Meteors it produ∣ced into their first invisible matter which was but aire. I must confess that some part of the waters are subtiliated and by dilatation thrust into the winter Hemis∣phere, but the greatest part doth sink down by the insensible pores of the dry and thirsty earth, which drinketh it up, and keepeth it in her bowells, till it be sucked out by the contraction of the aire, which filleth the pores and cracks thereof: which contraction happeneth by the cold of the winter following. For we see that if there be but a Hogshead full of water, it will indure a long time before the hot Sun will exhale it by subtiliation. Moreover, it is certain that what the Sun doth rarify in the day time, so that it riseth in a vaporous form upon the earth; in the night time, it falleth commonly again in foggy mists and dew. So that it is removed out of a contracted place, and dilated and besprinkled in mist and dew over the wide and spacious fields. Now that this is so, it is made evident, be∣cause we shall ever observe, that the Summer mists and dew is most frequent about Lakes and Rivers. I will for a conclusion of this Book and whole Section, onely examine our princely Peripateticks Opinion, touching the Lightnings and the Thunders, that we may perceive therein also the validity of his Physicall Doctrine.

CHAP. XI.

The Lightnings and Thunders are described in this Chapter, according unto Aristotle's Sentence: which is a••terward confuted by Testimony of Holy-Writ.

HAving thus made a generall inquiry into the Philosophy of Aristotle, touch∣ing the Originall of the Winds, the Clowds, and Fountains, I cannot now but enter into his thoughts, concerning the wonderfull beginning or primary causes and admirable effects of the Lightnings and Thunders, being in verity they are Meteors of so great marvell, that they require the profoundest speculation to con∣sider them justly and as they ought to be, and therefore I doubt not but that if a due examination be made of Aristotle's validity concerning the research and disco∣very of so great a mystey, it will be more faulty then all the rest. Let us then ob∣serve in the first place, what his mind is touching the essence of the Lightnings. Aristotle's Opinion is, that the materiall cause of the Lightning, is, a hot and dry exhalation, drawn out of the earth, and elevated into the middle region of the aire, by the vertue of the Starrs: where partly by reason of a strong collision or concussion of clowds, and partly because of that antiperistasis which is had be∣tween

the heat of the exhalation and coldness of the region, that inflamable mat∣ter so coarcted into the belly of the clowd is set on fire, and breaking out of his prison doth tend downward, by reason of his terrestiall and compacted dispositi∣on: and he concludeth that the violence of this eruption,* 1.80 is, that noise which men do commonly call by the name of Thunder. This I say, is the summary of Aristotle's mind touching the Lightning. And verily, Aristotle seemeth in some sort to be excused, if he erre in this inquiry, being that it is a doubt not easily to be resolved, and therefore not only he, but also all other Philosophers almost have been in••onstant in their resolutions, touching this point: Forasmuch as therein they have so staggered, and varied in this research, and have groped as it were by dark, for the finding out of the true light thereof. For Empedocles judged the Lightning to be caused by the interception, or stopping of the descent of the Sun∣beames. But Anaxagoras would have it to be a portion of the aethereall or heaven∣ly fire, which descended from above, into the concavity of the clowd, within the which afterward it was inclosed; and saith, that this light skipping and gliding out of the clowds, is called the Lightning, the effect of whose breaking forth, is, the Thunder. Others will have these flashes of fire to proceed from the dry winds; which being compassed about, compressed or coarctated within the clowds, these clowds are by them are set on fire, & thereupon cometh that noise which followeth, that turmoile in the clowds. And again, many others have otherwise determined of it. So that we may justly say, touching this point, and that rightly: Quot ho∣mines, tot sententiae. And now concerning the Opinion of Aristotle, it is in it self so contrary and contradictory unto the authority of the true Wisdome, that some of his learned Christian Disciples, have in the plain field of the Peripateticall Combat against the Truth turned tayl (as the comm••n phrase is) and become Apostats or Renegado's or relinquishers of their Faith, which they had in their Master's sincerity, touching this Doctrine. For we find it thus written by Mar∣garita Philosophiae (as is before said) Qu dam Philosophorum considerantes mirabilem fulminis operationem,* 1.81 ipsum non opus Naturae sed summi Dei effectum immediatum ar∣bitrati sunt: Some of the Philosophers considering the admirable operation of the Light∣nings, have assuredly held or thought it, not to be a work of nature, but the immediate effect of the most high God.

But to ••ome unto the particulars of his Definition: He saith, that the material cause of the Lightning is taken from the Earth; the Agent in ••he elevation is the Astrall vertue, the externall, accidentall, or adventitious efficient is the colli∣sion, concussion or knocking together of opposit clouds, by reason of the an∣tiperistasis that is made between the heat of the Exhalation, and the cold of the aire's midle region; whereby the accension, or setting on fire the Exhalation, is made▪ And lastly, He sheweth the reason, that the Lightning moveth downwards, namely because the Substance or matter thereof, is terrestiall and of an earthly compaction. I will therefore confute every one of these particles in order, and that first by Philosophicall or naturall reasons, and lastly, by the Authority of the holy Scripture.

As concerning the materiall Substance of the Lightnings, which he saith is a hot and dry exhalation, and terrestially-compacted Substance, which is derived from the earth: First, it seemeth to be but a figment, because it is proved, that the Starrs have no attractive vertue or force, as is p••oved before. Then, for that if the win∣dy exhalation, which is light and more apt to arise and penetrate, by reason of its subtility, be denied passage into the middle region of the aire, much more must this kind of exhalation have his passage barred or hindered into that cold place, be∣ing it is (as he confesseth) grosser, more terrestiall and apter to be inflamed: But this impossibility will also be demonstrated by the authority of holy Writ,* 1.82 Fulgura procedunt à Throno: Lightning p••oceedeth from the Throne of God. Again, he is said Fulgur are lumine suo desuper, cardinesque maris operire: To enlighten with his light from above, and to cover with it the compasse of the Sea. And again, ignis ab ore ejus evolavit: Fire came from his mouth. And again, Flamma ex ore ejus prodiit: A flame came f••om his mouth.* 1.83 Again, Illuxerunt coruscationes tuae orbi terrae: Thy coruscations or Lightnings did shine over the earth. Again, Fumus in ira ejus, & ignis à facie ejus ex∣arsit: Smoak issued from him in his anger, and fire did flame forth from his face. What? Shall we imagine that this flaming matter was, as Aristotle faineth, drawn or elected from the earth by the Starrs, which God so familiarly sendeth forth? or dare any true Christian imagine, that so base and triviall an excrement of the earth

would by the Patriarchs, Prophets, and Apostles, with such a boldness, be ascribed unto God's essentiall power, and to be derived from his presence? Nay, had it not been an impudency in them to say, in regard of the divineness of the thing, that God is a consuming fire, as we finde it written both in the old and new Testament? or would the Prophet testifie, that he made his angels winds, and his ministers fla∣ming fires? How basely might a true speculator into the divine mysteries judge, of the beginning of the Angells and spirituall lights, if their materiall substance were accidentall exhalation? Again, we are taught, that the heaven or aire is the trea∣sure-house, from out whose bowells the winds, the clowds, the snow, the hail, and lightnings, and rainbow is extracted, and proportioned by the Spirit of God to do his will. And therefore, as before, Deus sapientia sua aptat pondus aeri, & appendit nu∣bes in mensura,* 1.84 facit pluviae statuta & viam fulgetro tonitruum: God by his wisdom doth proportionate the weight of the aire, and hangeth the clowds or waters in measure, maketh lawes unto the rain, and a way unto the lightnings of the thunders. So that it is evi∣dent, that the matter of all meteors, be they watry or fiery, is hewen by the word or wisdom of God out of the catholick aire, & consequently not out of the earth, nei∣ther is there any such need of the starrs attraction or elevation in the business, be∣ing the pure matter of the lightnings is evermore in the divine puissance, and re∣served in his secret treasure-house, to be called or chosen out at his will, who hath created all things to work how and which way he pleaseth; for were it not (I be∣seech you) a wonderous thing, that at an instant so great a quantity of exhalations could be drawn out of the earth, and elevated by the stars, as did suddainly and un∣looked for, rain down fire and brimstone on Sodom and Gomorrah? But our Aristo∣telians will say, according unto custom, that it was miraculous. I answer, that for all that, the meteor was materiall, for it was fire and brimstone. Now I would fain know of them, out of what magazine or store-house it came, and whether the stars drew it up from the earth, and whether God did not collect it immediately out of his own aiery or invisible treasury or store-house? For St. Paul saith, that all visible things were first of things that were not seen. Secondly, touching the agent, he is more deceived in it then in the matter; for first, he maketh the agent which draweth up the exhalation, the attractive vertue of the stars; then he surmiseth, that the efficient cause which enlighteneth it, must be partly the dashing together of two clowds, and partly the contrariety which is between the heat of the exhala∣tion, and coldness of the place, which meeting together, do cause the accension of the exhalation. Good God, what a Gallimofry he would make, and what a confu∣sion of externall actions, or efficient causes doth he fain? when there is but onely one indeed, which is most internall or essentiall, that moveth which way it lift, and operateth all in all. Are these superficiall, accidentall, and externall formall a∣gents, the primary movers and animators of the bright lightnings? And yet it is said, that God doth animate and vivifie them with his presence. What can we Chri∣stians imagine of the Aristotelian doctrine, when it would faign the immediate act of God in his prime angelicall creatures, to be so poor and mean, as are the adventi∣tious elevations of fumes by the starry creature, and the concussion of clowds happening by chance, and a conflict betwixt heat and cold? Verily it was no mar∣vell, if when his invention did fail in the research of so high a mystery, he was put to such weak shifts, as in the eyes of wise men are scarce probable: For when we behold the admirable effects of the lightning, how it pierceth the scabbard without any hurt unto it, and melteth the sword, entereth the purse, and liquifieth the mony, nay, pierceth the barrell or hogshead, and drinketh or consumeth the wine, the vessell not altered; yea, and what is more, that it hath understanding and rea∣son to punish wicked contemners of this wondrous work of God, as having an angelicall reason to correct the presumptuous; We cannot but say of Aristotle, that he is onely embued with the wisdom of this world, and not with that which is from God, seeing that he doth foolishly imagine, that the lightnings have not an internall principle, and most essentiall agent, which maketh them to work and move at will where they please, even as the winde is said, spirare ubi vult, to blow where it list. The lightnings, I say) are agitated and carried when they will, and have consequently a volunty, being that their internall and centrall agent is that eternall Spirit of wisdom, which, as Solomon saith est omnibus rebus mobilior & sole atque stellis praestantior,* 1.85 atque omni re penetrabilior; More movable then all things in this world, and more worthy in light than the sun and stars, and more piercing than any thing.* 1.86 And therefore it was rightly said, Amictus lumine quasi vestimento, He is at∣tired

with light as with a garment. And, In lumine numen, in Numine lumen; In light is divinity, and in divinity is light. And this is the reason of the brightness in the Lightning, and of his infinite swiftness, and subtle penetration. And therefore it was but foolishly done of Aristotle, to assigne unto the composition and animation of the lightnings, onely externall and adventitious efficient causes, and no internall and essentiall causes. But I will tell you two famous stories of certain cases, which happened in our time, to manifest unto you, that there is a divine volunty in the lightnings.

In Ireland, there were two wenches which came from the market, whereof the one had bought her a pair of new shoes; these two travelling on foot homeward, and passing through a field not far from a wood, it chanced in the mean time that they were overtaken by a tempest of thunder and lightning; The one of the wen∣ches seeing the thunder to approach, ran fast and called to the other wench, to ha∣sten and shelter her self under the trees. But she laughed at her, lagged behind, and scorning, like a gallant, the thunder, said, Let the thunder kiss my back-side (clap∣ping her buttock with her hand); so as it hurt not my new shoes, I care not. Which when she had uttered, the lightning struck off onely her posterior parts, and spared her shoes, which were not touched; and so the contemner of Gods wondrous and fearfull works died (according as she had said) miserably. Loe here, you Christian Peripateticks, and see, whether there be not an intellectuall mover, and divine vo∣lunty, in the lightnings, clean of another nature than your master Aristotle hath taught you. There was also a young towardly schollar, a great follower of Aristotle, and a disputer in the Schools, a man (as it should seem) more confident in Aristo∣tle's doctrine, than in the documents of holy Writ: This man being born at Sa∣lisbury, and having been commended for his industry and learning, was elected Ma∣ster of the free-School there. Upon a time he having been at the Act at Oxford, did return home-ward in the company of some Merchants, or other travellers, being on horse-back. It happened, that as they travelled over Salisbury-plain, a great tem∣pest of thunder and lightning did arise; and whereas the company which were with this schollar was very much dismaid, he encouraged them, bidding them not to fear; For, said he, it is nothing but a naturall thing, caused of a hot and dry exhalati∣on, which being drawn up by the Sun, and being included in the cold clowd, is there kindled, and so breaketh forth, and this is the cause of the noise you hear. Which when he had said, he onely of all the company was by the lightning struck dead, and some of the rest somewhat astonished. Loe here, the loss of a miserable man, through his so confident an observation of the Heathenish doctrine! For if he had rejected that kind of learning, which is founded on the terrene and diabolical wisdom, and hearkened unto the instruction of the true sapience, he would, in lieu of that profane speech, have worshipped him that speaks in thunder, and joyned with his companions in prayer, beseeching him to divert his wrath from them, and to hinder his fiery ministers from harming them, and then no doubt, both he and they had passed free from dammage: Then would he, by rejecting the forgery of Aristotle, have known the power of God, by these authorities of holy Writ: Nubes spargunt lumen suum quae cuncta lustrant per circuitum,* 1.87 quocunque eas movet voluntas Creantis, agit omne quod praeceperat illi super faciem terrae, sive sit ad flagellum, sive in beneficentiam: The clowds do spread ab••oad their light, which enlighten all peripheri∣cally, or circularly, whither soever the volunty of the Creator moveth; it pe••formeth whatsoever the Creator commandeth, be it to pu••ish, or to affect with goodnesse. And again,* 1.88 Fulgura nunquid mittis, & revertentia dicent tibi, Adsumus: Dost thou not send out the lightnings? and when they return, they will say, Loe we are here. Again, Ibunt directè emissiones fulgurum & tanquam a bene curvato arcu ad metam:* 1.89 The lightnings being emitted, will go directly unto the mark, as if they were shot out of a well-b••nt bow. But,* 1.90 to come nearer, it is said in another place, Ignis exiens à conspectu IEHOVAE exanimavit filios Aaronis: Fire or lightning issuing from the aspect or face of IEHOVA did kill the sons of Aaron.* 1.91 And again, Ignis egressus à IEHOVA consumebat centum quinquaginta qui admoverunt thus: Fire or lightning proceeding from the face of IE∣HOVA did consume the hundred and fifty men which did offer francincense. And (as before),* 1.92 Fulgura procedebant à throno, Lightnings did go out from the throne. But in another place,* 1.93 all this is more lively expressed thus: Ascendit fumus in ira ejus, & ignis à facie ejus exarsit, carbones accensi sunt abeo, &c. Prae fulgore in conspectu ejus, nubes transierunt, grando & carbones ignis, & intonuit de coelo Dominus & altissimus dedit vocem suam. A smoak did ascend in his anger, and fire did flame out from his face,

coales of fire were kindled by him, &c. By the Lightning in his sight the clowds did move, hail and coales of fire, the Lord did thunder from heaven, the most High did ut∣ter forth his voice. By the which speech it appeareth evidently, that it is onely God, which doth essentially effect all these things, and although we say in our common phrase of speech, that the Lightnings do cause the Thunder, or, in speaking more mystically, that the Angells inflame the aire by their fiery presence, yet, in verity, it is God in his fiery Angells or flaming Ministers, as also in the thick clowds, and watry spirits, who produceth all these things to accomplish his will and pleasure. And therefore the Apostle: Deus operatur omnia in omnibus, God operateth all in all. And elsewhere:* 1.94 Deus omnium Pater, à quo omnia: God is the Father of all, from whom are all things. And again, Ex eo, per eum, & in eo sunt omnia: Of him, by him, and in him are all things. But all this in our Meteorologicall business is more plainly expressed in the precedent words continued thus at large, in another place: Ascen∣dit fumus de naribus IEHOVAE,* 1.95 & ignis de ore ejus v••ravit, carbones s••ccensi sunt ab eo, & inclinavit coelos & descendit, & caligo sub pedibus ejus, & ascendit super Cheru∣bin, & volavit seu lapsus est super alas venti, posuit tenebras in ci••cu••tu suo latibulum cribrans aquas de nubibus coelorum: prae fulgore in conspectu ejus nubes succensi sunt, carbones ignis volabant, tonabat de coelo Dominus, & excelsus dabat vocem suam, misit sagittas suas, & disparuit eos fulgur: Smoak ascended out of the nostrils of IEHOVA, and fire flew out of his mouth, coles of fire were kindled from him, and he inclined or bow∣ed down the heavens and did descend, and darkness was under his feet, and he mounted upon a Cherubin, and flew or glided upon the wings of the wind, made darkness round about him his hiding place, sifting forth rain from the clowds of heaven. The clowds were kindled at the brightness of his face, coles of fire did flie, the Lord did thunder from heaven, and the most high did utter forth his voice, he sent forth his arrows, and the Lightning did disperse them. By all which it is made evident, that there is no es∣sentiall efficient cause which is naturall, but onely God in nature and beyond na∣ture operateth all in all. For in the precedent description it is not said, that the clowds or winds sent out coruscations, or that fire came from the Sun, or o∣ther heavenly bodies, but smoke went out of the nostrills of JEHOVA, and fire out of his mouth; neither that vapours and Exhalations did gather clowds in the middle region of the aire, but JEHOVA bowed down the heavens or aire, and collected them at his pleasure; neither the coldnesse of the middle region did accumulate them into a dark mass or heap by condensation: But JEHOVA collected and gathered together by his privative and condensing pro∣perty, that dark chaos or confused abysse; neither was it any Angelicall efficient, but JEHOVA mounting upon the Cherubin, did animate it to move according to his pleasure. Nor was it the winds, that moved of themselves, but the spiri∣tuall Cherubin being first animated by JEHOVA, did excite the winds to move: neither was that exceeding darknesse made for a secret Tabernacle unto JEHOVA, meerly by the act of the Angelicall wind: But JEHOVA moving on the Cheru∣bin, incited the Cherubin to cause the winds to collect, and gather together the clowds; neither was it the resolutive faculty of the Sun, that melted the clowds into rain but JEHOVA that did sift or cribrate forth water or rain out of them; nei∣ther was it the collision or dashing together of the clowds, or antiperistasis, which was between the hot exhalation and the coldness of the place, which caused the actu∣all Lightnings or inflammation of the clowds, but the brightnesse and inexplicable light of his presence did set the clowds on fire; neither was it the contentious strivings which was made between the fire and water, in the cleaving of the clowd, which maketh the fearfull sound from heaven, but it was JEHOVA that did thun∣der from heaven; it was the most high (I say) that did utter his voice from hea∣ven, and sent forth his Lightning as arrows to destroy the wicked. Which being so, what have we Christians to do to look after any naturall efficient cause, with the acute eies of Aristotle, which (forsooth) must act and operate per se of them∣selves, without any consideration; when by the precedent Text it appeareth that St. Paul was no liar, when he said that God operateth all in all. And as for that Peripateticall distinction of causa principalis and secundaria, or subal∣terna, you see here that it is utterly disannulled by the Text before mentio∣ned: For the onely efficient cause as well in the first, second, third, and fourth Organ or Instrument, was God: For it was he that inspired the Cherubin; it was he in and upon the Cherubin, which did animate the winds; it was he in and up∣on the Cherubin by the winds, that gathered the clowds together; it was he that

in and upon the Cherubin, by the winds, did sift out water and rain out of the clowds, and did set them on fire, by sending forth Lightnings from his Throne. And, in conclusion, though he use many Organs, yet the essentiall act which ope∣rateth in and by them all, doth issue forth from one simple and sincere identity, which comprehendeth no otherwise all things in himself, then unity in Arithme∣tick is assuredly reckoned for the father of multitude. Thus we see that the fore∣said young-man was lost, by his too too much presuming on the vain and prestigious doctrine of his Peripateticall Master: For whereas he taught unto the honest Christians which were his Companions, the false doctrine of his Ethnick Master, in their greatest need, namely when the angry hand of the Almighty was in the heavens ready to menace them, if they called not out for grace, from him who spake out of the clowds in time, and did wish them to abolish all feare, making them believe that the Lightnings were contingent things in nature, and made as it were by hap-hazard, and not indued with sense or reason, as being framed and shaped out, yea, and informed by externall and superficiall Principles; he with his companions should have remembred that saying, so often repeated by the Wise∣man, Timor Domini est principium Sapientiae: The feare of the Lord is the beginning of Wisdom. If then both he and they had acknowledged that it was God that spoke in Thunder, being environed about with his potent Angells, they would then not have been so careless, but have prayed unto him hartily, have utterly forgotten this absolute acting-nature of Aristotle, considering that God is the onely Natura∣ting Nature of Natures. I could tell you of many other wonderfull stories to my knowledg, but I will onely insist upon these two. About some five or six yeares since, there was one Piper's daughter of Colebrook, who being a gleaning of Corn after the harvest was carryed, in the company of her mother, and another young woman newly married unto a Glover in Colebrook who had been my servant: and also there was another daughter of the said goodwife Piper. The tempest ap∣proached when they were in the field, the elder daughter who had been, by their report, very disobedient unto her Parents, and would fearfully curse her mother oft-times, seeing the Lightning to flash about her, cried out, Fy upon these Light∣nings, I cannot indure them, I will go home: and when she was wished by the company to call on God, shee would not; but they hastned unto an high Oke, which stood not far from a Park-pale, against the body whereof she placed her back, and laughing she said, she feared not now: For (said she) I am as safe as in my mother's parlor. The new married wife that had been my maid, leaned her elbow upon her knee, being also sat down, and the sister sat a little nearer the Park-pale, the mother stood under another tree hard by, and, in a dry ditch under the Oke, another wench did shelter her self: But ••o for all their imaginary safety, they could not fly the wrath of God: For the Lightning fell on the very top of that Oke, and the bolt plowed or made a furrow all along down the Oke, continually without intermission, and came directly upon the eldest daughter, that thought her selfe so sure, and struck her stark dead; and took away, for a time, the use of the new married wive's arme, that leaned on her knee that was slain, the wench in the ditch was struck in an amazement as if she were dead, the sister that sat more near the pale saw a globe of fire as it did descend the tree, and found her self so hot as if she had been in a furnace, but had no other harm; the mother under the next tree, having her foot set out towards the tree, where her daughter sat, was struck lame on that foot; the new married wife was struck in such sort, that in a kind of distraction she ran up the lane, crying out still as she ran, Lord open thy holy hea∣vens, Lord open thy holy heavens: At last they were all convayed with the dead maid in a cart from the Village unto the Town of Colebrook, where the rest did re∣cover within a few daies. I saw the place immediatly upon this, and spoke unto the new married wife, that was my servant, and had all these things confirmed unto me at her own house, where also her husband did relate unto me a wondrous case befell him in the interim: For being very carefull of his new married wife, he perceiving the Tempest, did put on his new cloak, and took his old under his arm, and so went out into the tempest to meet his wife, and as he went through a field, great flakes of fire passed by him, whose fore-parts were blont, & their hinder-parts shaped like fire-drakes, and on the suddain, as if it were by a great gust of wind, they blow off his hat from his head; which when he followed and stooped to reach up, he found a piece of his new cloke which he wore, so artificially cut out, and in so neat a Triangular form, that he did admire at it; and there he shewed me

the place of his cloak, out of which it was cut, which was so neatly done, as if it had, after an exact geometrical triangular form, been cut out by a pair of shee••s.

The second story is this. In the great sickness time, I came out of Wa••es, and re∣maining for a while with my noble friend, the Lord Bishop of Worcester at Ha••tle∣bury-Castle, there I was advertised of a strange mischance which happened by lightening and thunder, about five weeks before my comming thither, some three or four miles from the Castle. I would needs go see the place, and in the company of my worthy friends Mr. Finch, and Sr. Thomas Thornborow; I took a view of the place, which was under a tall and well-spread Elme, upon a little hill, where it was related by the inhabitants which dwelled close by it, that two yeomens sons of good wealth, passed along with a load of hay, drawn with four oxen and two horses, which one of their fathers servants did drive: The tempest of thunder over∣taking them, he drew up the hill, and placed his load and cattle under the Elme, and himself stooped under his load of hay, and the two youths got upon a bench or seat of ••urf made round about the tree: at last there came a fearfull stroke of thun∣der, at which the husband-man, who stooped under the cart, said, Good Lord, what a crack was that! At which words, the boyes laught out aloud, and mocking of him, said, A crack! But immediately a noise was heard on the upper boughes of the tree, and a solid matter all on fire came down directly between the boyes, and struck the hair of one of them into the tree, and set the other so on fire, that the man under the cart, with others, were forced to run down the hill to fetch water to quench it; and when it was quenched, his skin was as hard as rosted pork. Thus they payed full dearly for their scoffs, and contempt of Gods judgments, when as indeed they ought to have prayed God, to have preserved them from the ministers of his wrath. It is a dangerous thing to sport with, and laugh at the Saints. There is the thunderer from above, who hath messengers, able to revenge his cause, if he but nod unto them, in the twinckling of an eye.

I know that some Peripateti••k will reply, that it is but metaphorically meant, when Scriptures say, that God speaketh in thunder, and not really to be under∣stood as it is spoken; which if it were true, then is the plainest phrase in Scripture to be so also understood, namely, clowds, snow, hail, &c. so that either it was a reall speech, or not reall; and if not reall, it would rather draw me to errour than truth. But Scripture is full of this kinde of speech, and therefore the whole harmo∣ny of holy Writ doth take and construe it for reall. Again, others do acknowledge the speech to be reall but, say they, where God speaketh in thunder, that act is mi∣raculous, and not naturall. To which I answer with the mouth of the patient Job, saying, Pro irrigatione fatigat Deus densam nubem, & dispergit lucem nubis suae; God doth weary the thick clowds,* 1.96 and disperseth abroad the light of his clowds, for the wate∣ring of the earth. Whereby it appeareth, that God doth ordinarily gather together the clowds, and maketh them his organicall instruments, to utter his voice unto mortall men, for the prospering of the annuall fruits upon the earth. And therefore thus in another place,* 1.97 Si consideraret homo extensiones densarum nubium, fragores in tugurio illius exte••d••t super illud lucem suam, cum his judicaturus est populum & datu∣rus cibum abunde. Also in another place all this is more plainly expressed, where it is said, Vide arcum & benedic eum qui fecit illum, valde specio sus est in splendore suo; gyravit coelum in circui••u gloriae ejus,* 1.98 manus Excelsi aptaverunt illum: imperio suo ac∣celerat nivem & accelerat coruscationes emittere judicii sui. Propterea aperti sunt the∣sauri & evolarunt nebulae sicut aves, in magnitudine sua posuit nubes, & confracti sunt lapides grandinis, in conspectu ejus movebantur montes & in voluntate sua spiravit No∣tus. Vox tonitruum ejus reverberavit terram, tempestas Aquilonis & congregatio spiri∣tus aspergit nivem, &c. Behold the rainbow, and blesse him that made it; it is wondrous beautifull in his brightnesse, it did compasse the heaven in the circle of his glory, the hands of him that is on high made it. By his command he hastens the snow, and maketh speed to send fo••th the lightnings of his judgment. Therefore are the treasur••es opened, and the clowds fly forth like birds. He placed the clowds in his greatnesse, and the stones of the hail are broken. In his sight the mountains did move, and according to his will the south-winde hath blown, and the voice of his thunder have reverberated the earth. The tempest of the north, and the congregation of spirits, doth spread abroad, or besprinkle the snow, &c.

In this speech of the son of Syrach, the Lord of lords is proved to be the sole essentiall and efficient cause of all meteors, namely, of the rainbow, the snow, the lightnings, the clowds, the hail, the thunder, the winds and tempests; as also it

sheweth, that the matter of them is the aire. Wherefore he saith in the conclusion, The congregation of spirit doth spread abroad the snow. Lastly, it telleth us, that the hands or Spirit of God are not idle, in the effecting of such works, as Aristotle ter∣meth natural, and therefore operateth not only primarily, but also secundarily, yea, and catholically, in and over all things, as well in their generation, as preservation and corruption.

To the last clause of his definition, wherein he seemeth to aver, that the light∣nings move downward, because the stuff of it is of a terrestriall compacted nature. I answer, that this reason is over weak, considering the Gigantean author that al∣ledged it; for it may in the self-same manner be inferred, that the Gun-powder, which is of a far grosser stuff then is that of the lightnings, must therefore strike downwards; and yet we see by experience, it riseth in spight of a mean resistance, by its naturall inclination upward, as we may perceive by places that are undermi∣ned, and squibs, which are violently carried upward. I come therefore unto such true definitions of lightning and thunder, as are maintained and allowed by the Book of Verity.

CHAP. XII.

How the lightning and the thunder oughtrightly to be described by the true Philosopher, and that seriously, according unto the tenour of holy Writ.

SInce therefore it hath been made manifest in the precedent Chapter, that Ari∣stotle hath utterly erred in his conceit, touching as well the materiall, as essen∣tiall and formall cause of the lightnings, let me gather, as near as my weak capacity will give me leave, what should be the true nature, and originall essentiall cause of the lightnings, according unto the harmonicall consent of holy Scriptures.

Lightning is a certain fiery aire or spirit, animated by the brightness of JEHOVA, and extracted out of his treasury, which is the heavens, or catholick aire, to do and execute his will, for the good or detriment of the creature.

Or else in this manner.

Lightning is a shining brightnesse, proceeding out of the clowds, being the pa∣vilion of JEHOVA, and is sent from the throne of God, even down unto the earth, covering the surface of the seas.

But if we would describe the lightning with all his accidents, and consequently expresse the whole essence of the thunder, which is a mixed nature, we may effect it thus, out of the testimony of the holy Bible.

Lightning is a fire burning from the face or presence of JEHOVA, at the sight or contact of whose brightnesse the clowds do pass away, and the Almighty doth thunder and utter his voice from heaven, and sendeth forth his arrowes for the destruction of the wicked.

Or thus.

Lightning is a fire proceeding from JEHOVA, being sent out of his dark taber∣nacle from above, at the sight whereof, the waters or clowds, as being terrifi∣ed, and the abysse as it were troubled, do haste away; in which turmoil, the voice of his thunder moveth circularly, and the fiery or kindled coals are sent forth, as arrowes sent out from a well bent bow, to effect his will, as well for benediction, as for vengeance, both in heaven and earth.

Or in this sort.

Lightning or coruscation is a clear and pure light in the clowds above, the which the winde that passeth by doth purifie, &c.

By the first of these descriptions, the manifest materiall cause of the lightning is expressed to be a fiery aire; the place out of which it is drawn is the treasure-house of God, or the heavens. Also the formall cause is expressed, in that it is set down to be a fiery spirit or aire; the efficient cause (I said) according unto the truths testimony, to be the will or word of God, on which dependeth that spirit of wisdom, by which God operateth all things. Lastly, the finall cause is also noted, forasmuch as it is said, That it was created to do the will of him that ordained it, either for the pain or pleasure of mortall men. All which is evidently confirmed out of the places of Scripture mentioned before.

The second definition is confirmed out of the Revelation,* 1.99 which saith, Fulgura

procedunt à throno:* 1.100 Lightnings proceed from the throne. Again, he is said Fulgurare lumine suo desuper, card••n••sque ma••is operire: To lighten with his brightness from above, and to cover with it the corners of the Sea.* 1.101 And again, prae fulgore in conspectu ejus nubes transierunt: The clowds did move by reason of the Lightning, and brightness which was in his sight or presence.* 1.102 And again, ignis ab ore ejus evolavit: Fire flew out of his mouth. And again, Ab ore ejus velut taedae praeeuntes, & quasi halitus ejus carbones accenderent,* 1.103 & flamma ••x ore ejus prodicret: From his mouth passed as it were torches, and as it were his breath did kindle coales,* 1.104 and flame came out of his mouth. Also the effect of this description is verified by these words, Illuxerunt coruscationes tuae or∣bi terrae: Thy Lightning shined over the earth. Again, Exten••it nubes quasi tentorium suum ut fulguret lumine suo desuper.

The members of the third description (out of the which also the whole nature of the Thunders is enucleated) are confirmed by the page of verity. For first, the materiall cause of the Thunder is pointed out in these words: That it is a burning fire or fiery aire: also in the description of it, his formall cause is selected: the ef∣ficient cause is noted to be JEHOVA in his wrath; the immediate effect there∣of is the exagitation of the clowds, and the lowd noise or voice of the thunders. Lastly, it concludeth, that the end or finall cause, is to exercise God's vengeance on the wicked.

The fourth and fifth description, in this: Jam non respiciunt homines lucem, cum nitida est in superioribus nub••bus, quas ventus transiens purgavit: Now men do not re∣spect the Light, when it is pure and neat in the higher clowds, the which the wind that passeth by doth depurate.

As for the Thunder, I gather out of the Holy Scriptures; that it is to be defi∣ned thus;

The Thunder is a noise, which is made in the clowdy tent or pavillion of JE∣HOVA, over the which extending the beams of his Light, he covereth the superficies of the Sea, and illuminateth the earth, that thereby he may judge the people thereof, and give them meat abundantly.

To prove this by sacred authority: job saith, Si consideraret homo extensiones den∣sarum nubium,* 1.105 fragores in tugurio illius, extendit super illud lucem suam, cum his ju∣dicaturus est populum, & da••urus cibum abunde: If man doth consider the extention of the thick clowd, the noise and Thunders in his tent or pavillion, he extendeth his light upon it; with these he doth judge the people, and give them meat in abundance. In which words it is apparent, that fragor, or the noise and bruit is the formall cause, and the light from JEHOVA the efficient: The Organs of the voice are the thick clowds, which are called the cottage or dwelling place of JEHOVA: and there∣fore in another place:* 1.106 Posu••t tenebras latibulum suum in circuitu: Prae fulgore in con∣spectu ejus nubes transierunt, & intonuit de coelo D••minus: He put darknesse about his secret place: The clowds did pass away at the sight of his brightness, and the Lord did thunder from heaven. To conclude, the finall cause of the Thunder and Lightning is explained in this, namely that it is as well to judge the people, as to give them meat in abundance. And threfore it is manifest by this, that God appeareth in Thunder, as well to the effecting of things which are naturall and necessary, both for the punishment and nourishment of his creatures, as miraculously.

Or else it may be defined thus;

Thunder is the vioce of the most High, which is uttered out of a clowd, and accompanied with flame and Lightning, being ordained by God for the affli∣ction of the wicked.

In the which definition, the materiall is the Organicall cloud, the formall cause is the voice with Lightning, the efficient is JEHOVA, and the finall, that it is ef∣fected for the punishment or scourge of the wicked. All which is confirmed out of the precedent Texts:* 1.107 Intonuit (saith David) Dominus de coelo, alt••ssimus d••dit vocem suam, grandinem & carbones ignis, & misit sagittas suas & dispa••uit eos, ful∣gura multiplicavit & conturbavit eos: The Lord thundred from heaven, the most High did utter forth his voice, hail and coales of fire, and he sent his arrows and did se∣ver or disperse them; he multiplied his Lightnings and troubled them.

Or after this manner;

Thunder is a voice or sound▪ proceeding from the Lightning, which issueth from the Throne of God, and is sent by the divine power out of the cavity of the clowds into the open aire, to execute his will, either to the creatures good or harm.

Where, the materiall or Organicall cause of the voice is the clowd, the formall is the voice and sound; the efficient is the Lightning from God, and the finall is either for benediction or malediction.* 1.108 And this is confirmed out of St. John: De Throno procedunt fu gura: The Lightnings proceed from the Throne. And Job: Numquid mittis fulgura,* 1.109 & ibunt, & revertentia dicent, Adsumus? Dost thou not send forth the Lightnings, and they go forth, and returning again they will say, We are pre∣sent. And the Psalmist: Ascendit fumus in ira ejus, & ignis a facie ejus exarsit: A smoak ascended in his wrath, and fire did flame forth from his face. Again, Nubes & caligo in circuitu ejus,* 1.110 ignis ante ipsum procedit, & inflammabit in circuitu ejus, illux∣erunt fulgura ejus orbi terrae, Clowds and darkness were about him; fire goeth out be∣fore him,* 1.111 and will burn round about him: his Lightnings gave light unto the earth. Again, Vocem dederunt nubes, etenim sagittae tuae transierunt: The clowds made a noise, for thine arrows went out, &c. Where by arrows is meant the Lightnings, as if he had said, because thy Lightnings broke out of the clowds, therefore they made a noise, or uttered a lowd voice.* 1.112 And Salomon: Ibunt directe emissiones fulgurum, & tax∣quam à bene curvato arcu nubium: Thy emissions or sending forth of Lightnings will go directly to the mark, as if they were sent out of a well bent bow. Whereby he seemeth to argue, that the clowds do utter their voice, by reason that the Lightnings do pierce them.

Or in this sort;

Thunder is the voice of God, compassed about by the waters or clowds, before whom the fire goeth forth, and doth inflame and set them on fire circularly round about him.

Hereupon Job:* 1.113 Numquid elevabis in nube vocem tuam, & impetus aquarum operiet te? Wilt not thou elevate thy voice in the clowd, and the abysse or power of the waters will cover thee?* 1.114 And again, as before: Nubes & caligo ejus in circuitu ejus, ignis ante ipsum procedit, & inflammabit in circu••tu ejus: Clowds and darkness are about him, fire goeth before him, and will inflame or burn circularly round about him.

Or thus;

Thunder is the the voice of God, at the noise whereof he causeth a multitude of waters in the heavens or aire, and effecteth Lightnings and rain.

For Jeremy saith,* 1.115 Ad vocem suam dat multitudinem aquarum in coelo, & elevat ne∣bulas ab extremitate terrae, fulgura in pluviam facit, educit ventum e thesauris suis: At his voice he causeth a multitude of waters in heaven, and doth elevate clowds from the extremity of the earth, and turneth his Lightnings into rain, and bringeth the wind out of his Treasury.

Or in this manner;

Thunder is the multitude of the sound of waters, or the voice of the clowds, being effected by the coruscations and Lightnings of the Almighty.

Or thus;

Thunder is a sound of the multitude of waters being troubled, fearing and b••ay∣ing at the bright aspect or presence of JEHOVA.

In which description the materiall Organ of the voice is the clowds or waters, being as it were afraid and troubled at the emission of the Lightnings, whereupon they give a loud voice or sound, by reason of that penetrative power, which the bright and shining, or fiery presence of JEHOVAH, (who is the worker of won∣ders) doth effect: Whereupon the royall David (as is said) prae fulgore in conspectu ejus nubes transierunt,* 1.116 grando & carbones ignis, intonuit de coelo Dominus: At the brightnesse of his presence, the clowds did move or pass their way; hail and coales of fire; the Lord did thunder from heaven.* 1.117 And again, Viderunt te aquae, Deus, & timu••runt, & turbatae sunt abyssi, multitudo sonitus aquarum, vocem dede••unt nubes, vix tonitrui tui in rota: The waters have seen thee, O God, and were afraid, and the abysse was trou∣bled, a multitude of the sound of the waters, the clouds ecchoed forth a voice, the noise of the thunders wheeled about, &c. Also the formall cause is explicated in that it was made by a great noise and Lightnings. The efficient cause seemeth to be the Light∣nings from God, or rather the fiery aspect of God, animating the Lightnings, and directing them unto a determinated mark. So that it appeareth, that the Lightnings are as it were the Instruments of God in his Wrath; no otherwise then a sword is the instrument of the man that striketh; when we say that it is this or that man which did strike and not the sword: And for this cause, I say with the Apostle, that as it is onely God who is the sole Actour in things; So also is he the Father of the Thunders, who sendeth out his Lightnings as arrows from his

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throne. Lastly, I say, that the finall cause expressed in them is, to accomplish the divine will of the Creator.

To conclude, it may be defined thus:

Thunder is the voice, speech, or eloquence of the Almighty, or a sound going out of the mouth of JEHOVA, which is directed under the whole hea∣vens, with light, dispersed over the face of the earth; after the which, there followeth a loud noise or rumbling, or God thundereth with the voice of his excellency; the which when it is heard, is not found.

* 1.118Audite (saith Job) cum tremore vocem seu loquelam, vel eloq ••um abore ejus egrediens, quod sub ••oto-coelo dirigit & lucem super terminos vel ora•• terrae. Post eum rugit sonitus, tonat voce excellentiae suae, & non investigatur cum audita fuerit vox ejus. Hear with trembling; he directeth the voice, speech, or eloquence, proceeding from his mouth, under the whole heavens, and his light over the ends of the earth. After him roareth a sound, he thundereth with the voice of his excellency, the which when it is heard is not found.

To conclude, it is most apparent by this which is already said, that the opinion of the Peripateticks, as well Christian as Ethnick, is most inconsiderate and erro∣neous, in averring, that the lightnings are hot and dry exhalations, extracted out of the earth, and elevated on high, even unto the middle region of the aire, by the at∣tractive vertue of the Sun, and that they being included into a clowd, and kindled, partly by the collision or knocking together of other clowds, and partly by the coldness of the place, do by the eruption of their flames cause the thunders. I would have every wise Christian to observe duely, by what hath already been said, whether the mystery of a tempest and whirl-wind do consist and stand upon a thing of so small moment, and poor esteem, as Aristotle would make us believe; or if it arise not out of a far more profound and inscrutable abysse or profundity, seeing that the lightnings are reported by truth it self, to be such fiery lights of God, as issue or proceed from his throne, and the thunders are justly termed, the voice, word, and eloquence of JEHOVA. And for this reason, JEHOVA reprehending the boldness of these kind of worldly Philosophers which presume so far to cen∣sure his inscrutable actions, or to dive into the depth of his mysteries, touching the essentiall causes of these meteors, without the warrant and assistance of Gods Spirit, and falsly to make the world believe, that his hidden and abstruse secrets are effected after their vain imaginations, (which vanish in the conclusion, and be∣come as nothing, because indeed they are grounded on nothing else, but foolish and self-conceited phantasies and vanities) seemeth to utter unto them these spee∣ches: Auribus percipite, & considerate mirabilia Dei fortis. Nosti cum disponat Deus de illis,* 1.119 cum splendeat lux nubis suae? Nosti-ne de libramentis densae nubis mirabilia Dei perfecti scientiis? Quaenam est via, qua in partes dissilit lux? Cujus utero egressa est gla∣cies? Aut pruinam coeli quis genuit? Quanam via itur ubi habitat lux, & tenebrarum ubi est locus? Perceive with your ears, and consider the marvellous works of the strong God. Dost thou know when God disposeth of them, when the light of his clowd doth shine forth? Dost thou understand the marvails of God, who is perfect in sciences, touch∣ing the ballancing and pondering of the thick clowds? Which is the way in which the lightnings do skip forth, being divided into parts? Out of whose womb doth the ice proceed, or who hath begotten the frost of heaven? Which is the way that directeth o•• leadeth unto the habitation of l••ght, and which is the seat of darknesse? This saith JEHOVA, (I say) the strong God, in checking of the vain-glorious wise-men of this world, for their presumption; and especially he pointeth at the bold Peripateticks, who presump∣tuously profess, that they of themselves (without the teaching of the true wis∣dom) do know all these things: And yet the wisest amongst men speaketh thus, Animadverti totum opus Dei, non posse hominem ass qui illud opus quod sit sub sole, quam laboriose homo quaerat,* 1.120 non tamen assecutum esse; quinetiam si cogitet sapientissi∣mus cognoscere, non tamen posse ass••qui. I observed every work of God, that man is not a∣ble to attain unto that work which is under the sun, how laboriously soever he seeketh. Yea verily, if the wisest man thinketh to know it, he will not be able to attain unto it. By which words, Solomon pointeth at the insufficiency of man in himself, that is to say, without the conduct of the spirit of wisdom, to attain unto the knowledge of Gods mysteries, which also he doth seem to intimate in these words; Quis hominum cognoscit consilium Dei?* 1.121 nam ratiocinationes mortalium sunt timidae, & instabiles cogi∣tationes eorum. Infestum enim corruptioni corpus aggravat animam, & deprimit terrena habitatio mentem plenam curis multis; & vix conjicimus ea quae in terra sunt; quae au∣tem in coelis sunt quis investigavit? & consilium tuum quis noverit, nisi tu dederis sapien∣tiam,

& miseris sanctum Spiritum tuum è locis altissimis, sie enim correctae sunt eorum quae in terris sunt semitae; itaque sapientiâ fuerint salvati. What man doth know the coun∣sell of God, for the reasonings of mortall men are doubtfull, and unstable are their cogi∣tations. For the body being subject unto corruption, doth aggravate the soul, and an earthly habitation doth depresse the mind, which is full of cares. And we do scarcely guesse at the things which are upon the earth, who is then able to find out the things which are in hea∣ven? Or who can know thy counsell unlesse thou shalt give wisdom, and send thy holy Spi∣rit from above; for by that means were the waies of such men as were upon the earth cor∣rected and amended, and therefore were they saved or preserved by wisdom, &c. Out of which golden words, I gather, first, That the heathen men were ignorant in the mysteries and abstruse operations of God, because they wanted the true spirit of wisdom, which God revealeth unto his Elect, by the vertuous infusion and influxi∣on. of his holy Spirit. Next, that for this reason, the subject of true Philosophy is not to be found in Aristotle's works, but in the Book of truth and wisdom, foras∣much as it is a copy of the revealed Word. Thirdly, that it is a great folly for Chri∣stians to seek for the truth, where it is not to be found; I mean, in the works of the pagan Philosophers, and that is made manifest, forasmuch as it contradicteth al∣together the verity of Scriptures; and therefore it is pronounced by St. James, to be terrene, animal, and diabolicall. Verbum saepienti.

CHAP. XIII.

A conclusion of this work, including an admonition unto all good Christians, to beware of the Ethnick Philosophy, and to stick and cleave fast unto that which is taught us by the Scriptures, and that for reasons herein set down.

LEt it now be lawfull for me, in the concluding of this Section, (O ye Europae∣ans, who seem so seriously and zealously to spend your daies in the Christian Religion) to turn the sharp edge of my pen, and the rougher file of my speech un∣to you, who being too too much seduced by the fals doctrin of Aristotle, do think and imagine the meteors, but especially lightning and thunder, to be a common natural thing, of little or no estimation at all, as being onely produced of nature, by reason of a hot distemper of the air. I would request you, as a true Christian ought unto his brethren, to observe well, and attend with diligence, this admonition which I will for a Farewell bestow upon you, beseeching you not to scorn or reject my prece∣dent assertion, whith hath told and sufficiently proved unto you, that the light∣nings and thunders, yea, and all other meteors, are the immediate works of Gods hand, being that by this endeavour of mine, you may not onely bring a comfort and consolation unto your soules, when you hear the terrible voice of the Lord, and make you to call to mind your passed sins and iniquities, and to pray him hear∣tily to pardon you,* 1.122 and not to call your offences unto an account in his anger; but also give the honour and glory unto him, who thundering from above, worketh marvellously.

I would have you therefore to know, that the worldly wise-men of this our Christian world, who are, as it were, pages or followers of the Ethnick Philosophers, have hitherto blindly, or after the manner of lunatick persons, erred in their ima∣ginations, forasmuch as they being instructed in the blind wisdom of this world, by their Ethnick tutors and doctors, will not be brought to believe, that God doth work immediately all things in heaven and in earth, onely by his word; but mediately, namely, by other necessary natural or supernatural means, as essential effi∣cient causes; when as the holy Text doth in plain terms instruct us, that it is one & the self-same essence, which doth act and operate all in all by his word, using each creature onely as his organ or instrument, wherein and by the which he moveth, and worketh his will. Is not this their tenet or assertion (I beseech you) altogether opposite and contradictory unto the divine authority, which saith, Though there be that are called gods,* 1.123 whether in heaven or in earth, (as there be many gods and many lords) yet unto us there is but one God, which is that Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. But every man hath not that knowledge, &c? Out of which words we may gather, that though we worldlings attribute this or that work unto angels, or stars, or winds, or a cre∣ated nature, according unto the doctrine of the Ethnick wisdom; yet such true

Christian Philosophers as St. Paul was, d••d acknowledge but one God, of whom proceed all actions in this world; and one Word, by which onely, and not by any creature in the world, each thing is immediately effected in this world. All which, although unto reall Christians it seemeth verity and truth, yet unto the Philoso∣phers and wise men of this world, this kind of doctrine, issuing from the heavenly wisdom, is rejected and derided; And why? Forsooth because (as the Text doth teach us) every man hath not this knowledge; and the reason is, because they respect more the wisdom of this world, which is terrene and animal, and, as St. Paul saith, meer foolishness before God, then that which is from above, namely, from the Father of light, Et sic evanuerunt in imaginationibus suis, And so they did vanish in their imagina∣tions. I heartily wish you therefore, which are brought up and made familiar in the holy Bible, and nourished spiritually, and guided by the law of our Lord Jesus Christ, to conceive seriously, and perpetually to revolve with your selves, that God created the first consistence of things, namely, the humid and fluid waters, by his word, and they remain in the word, and by the word, in the self-same humid or moist estate as they did, even unto this very day. Also he framed out of this catholick water the heaven and the earth by his word, (as St. Peter saith). Again, he did produce by his said word the light in heaven,* 1.124 the Sun, the Moon, the Starrs, the day, the night, and all other creatures, and did ordain them to serve for divers Organs, by the which he might variously act or operate his volunty, as well in heaven above, as in the earth and waters beneath. All which do move and work in and by the Word. And, in conclusion, God by his Word doth exa∣ctly and soly operate all in all, as the Apostle saith: which being so, I would fain know where is this Physicall nature of the Peripateticks, unto the which they as∣sign an essential form of action of it self and by it self? Verily, it is most appa∣rent, that there is no such catholick actor,* 1.125 as the Peripateticks do fain: But it is one onely Word of God; one catholick Christ, which filleth all things; one e∣ternall Sapience which replenisheth the world; one incorruptible Wisdom which is in all things, that onely worketh and effecteth immediately all in all. And therefore it is apparent, that without it nothing can exist and act.

Forasmuch therefore as the aire is a part of the celestiall consistence, it follow∣eth that it was made by the Word, and that it doth as it were swim in the Word: Forasmuch as it comprehendeth all things (as in many places of Scripture it is ex∣presly set down,) and it is moved and guided by the Word; yea verily, and in the aire, (being it is the universall Treasury of God) there are many peculiar cabinets, out of the which, by his Word, (which is effected by his strong and powerfull An∣gels, as David telleth us) he doth produce divers kinds of Meteors, (as is proved be∣fore,) which are committed unto the government and presidentship of divers An∣gells or Spirits, the which also are created of aire, and exist in the aire, by the Word, and therefore move and act in the Word, or in and by one and the same di∣vine Spirit,* 1.126 which the Prophet Ezekiel called from the four winds, to make the dead to live again) by whose administration (the Word moving them, and opera∣ting in them) all Meteorologick species or kinds are brought forth and procreated in the aire; yea, and all those wonderfull tempests, which happen in the world are effected or produced. And hereupon it is said, that he made his Angells winds, and his Ministers flames of fire. Again. Dei curruum duae sunt myriades, multa mil∣lia Angelorum,* 1.127 Dominus cum illis est, Dominus Sinai in Sanctuario habitans: There are two myrad••, even many thousands of Angells, the Lord is with them, the Lord of Si∣nai inhabiting in his Sanctuary. Where he meaneth in his apparition in a tempest, as he did upon the Mount Sinai. These spirits therefore (which in regard of their externall were made or created of aire, and with the aire) do exercise their office or Ministry in the aire, and are by Gods Ordination conversant about the directi∣ons of Tempests, Clowds, Rain, Snow, Hail, Frost, Lightning, Thunder, Co∣mets, Chasmus, Floods, or Inundations, Heat, Cold, Moysture, Drowth, and all other Accidents which do appear in the aire. And hereupon it is insisted by the Revelatour,* 1.128 that by the Ordination of God, four Angells were appointed as Pre∣sidents over the four winds, of the four corners of the earth, unto whom it was assigned to hurt the earth and waters, and trees, and fruits. But there it is said; that they had not any power to execute their harmfull or tempestuous violence, on the earth and waters, till the imperious Angell had excited or moved them unto it. But as all th••s was unknown unto the Ethnick Philosophers, so hath it been altogether neglected, or rather rejected by their Christian disciples, because that in

their mouths and writings, the lying and false spirit of Aristotle, hath taken too deep a root or possession, and challenged unto it self the prime and superiour place. Although therefore that this my admonition, may seem unto such as are wedded unto their will, and hood-winked with Aristotle's subtill documents, to be but wild, ridiculous, and of little or no esteem: yet I would have them know that it is a thing of great importance and high consequence, being that it concerneth and toucheth the honour of God: For by it true Christians may fundamentally know, and understand the reall and essentiall causes of tempests, and other acts and opera∣tions, which do thereunto belong, and thereby perceive that they happen not by case fortuit, neither operate by any act of their own, as the phantastick Eth∣nicks have devised or fained in their writings, but are traduced out of the holy Treasuries by the Divine Providence, and are sent down here below, by the ope∣ration of the Word, and execution of his Angelicall Ministers; either to afflict and scourge the wicked for their offences, or by putting them in remembrance of their sins, that they may, by the fear thereof, be driven to repent: So that when they unto their terrour, shall hear the voice of the Lord in Thunder from above, and behold the fiery flashes of his wrath and indignation, or shall see the dread∣full inundations caused by abundance of Snow or Rain, they might be induced to repentance, and be humbled, and incited to invoke their Creator unto their aide, and to pray him heartily to avert all dangers from them, and to mitigate his Tem∣pests, and to pacify the fury of his fiery or watery Ministers, and to grant them them milder and more benigne weather, with gentle and fertill rains, and to bless and save the fruit of their lands, and to preserve their cattle, which feed upon them; as also their houses, and other such like necessary additaments, from the vi∣olence of his tempestuous Angells or Spirituall instruments: contrariwise, who neglecteth this doctrine, which is founded on the true Wisdom, and wallowing as it were with the Sow in the mire, betaketh himself unto the rules of that Wis∣dom, which is but meer foolishness before God, and consequently will imagine all these Meteorologicall marvels, to proceed by chance, and accidentally, and with∣out the act of any internall principle, and for that cause will neglect them, as esteeming them onely things naturall; and therefore will neither dread them, as in∣deed they ought to do, nor yet acknowledg him, who is the true Author of them, and immediate Actor in them; is justly to be numbred among those men, at which the Wiseman aimeth in this speech,* 1.129 All men (saith Solomon) are vain by nature, in whom is the ignorance of God, and who cannot understand him who is by such things as are made, nor yet conceive the workman by the consideration of his works.

Notes

• * 1.1

  Exod. 15.8.
• * 1.2

  Job. 27.9.28.25.
• * 1.3

  Psal. 104.4.
• * 1.4

  John 3.8.
• * 1.5

  Psal. 135.7. Jerem. 51.15.
• * 1.6

  Deut. 28.32.
• * 1.7

  Psal. 78.25.
• * 1.8

  Job. 38.22.
• * 1.9

  Wisd. 9.15.
• * 1.10

  Wisd. 7.17.
• * 1.11

  Eccl. 11.5.
• * 1.12

  Job 38.24.
• * 1.13

  2. Reg. 22.8.
• * 1.14

  Psal. 104.4.
• * 1.15

  Baruch 5.60.
• * 1.16

  Psal. 103.
• * 1.17

  In Cantic.
• * 1.18

  Exod. 15.
• * 1.19

  Job. Apoc. 7. Ez••k. 3.
• * 1.20

  Ezek. 37.
• * 1.21

  Rom. 11. Wisd. 1. Wisd. 12.1. Eph. 4. 1 Tim. 6. 1 Cor. 12. Acts 17. 1 Cor. 8. Col. 1.13. Heb. 1. Eph. 4.
• * 1.22

  Psal. 91.
• * 1.23

  Abak. 3.
• * 1.24

  Job 37.14.
• * 1.25

  Zach. 6.1.
• * 1.26

  Exod. 15.8.
• * 1.27

  Job.
• * 1.28

  Exod.
• * 1.29

  Eccles. 9.
• * 1.30

  Psal. 104.
• * 1.31

  Psa. 135. Jerem. 51.
• * 1.32

  Baruch 5.60. Psa. 148.8. Psa. 103. Psal. 104. Job. 38.35.
• * 1.33

  Job 38.8.
• * 1.34

  2 King. 22.8.
• * 1.35

  John 3.8.
• * 1.36

  Psal. 103.20.
• * 1.37

  Psal. 104.5.
• * 1.38

  Ecclus. 42.
• * 1.39

  Psal. 19.
• * 1.40

  Eccles. 43.
• * 1.41

  Eccles. 6.
• * 1.42

  Job 37.
• * 1.43

  Job 38.
• * 1.44

  Ezek. 1.
• * 1.45

  Ezek. 36.
• * 1.46

  Psal. 147.
• * 1.47

  Aristotle's De∣finition of a Clowd.
• * 1.48

  Heb. 1.
• * 1.49

  Job 28.24. Job 26.9.
• * 1.50

  1 Cor. 8.
• * 1.51

  Deut. 28.11.
• * 1.52

  Eccles. 43.17.
• * 1.53

  Job 37.21.
• * 1.54

  Ezekiel 37. Dan 7.
• * 1.55

  Zach. 6.1
• * 1.56

  Job 37.21.
• * 1.57

  Psa. 147.8.
• * 1.58

  Psal. 148.
• * 1.59

  Job 22.15.
• * 1.60

  Psal. 105.39.
• * 1.61

  Numb. 11.35.
• * 1.62

  2 King. 21.8.
• * 1.63

  Psal. 104.3.
• * 1.64

  Psal. 67.17.
• * 1.65

  Prov. 30.20.
• * 1.66

  Job 37. Job 28.
• * 1.67

  Wisd. 7.
• * 1.68

  Job 28.25.
• * 1.69

  Ecclus. 43.
• * 1.70

  Psal. 147.8.
• * 1.71

  Job 37.40.
• * 1.72

  Baruch 6.60.
• * 1.73

  ••••clus. 43.
• * 1.74

  Job 38. Psal. 143.16.
• * 1.75

  Wisd. 1.
• * 1.76

  Psal. 104.10.
• * 1.77

  Eccles. 1.
• * 1.78

  Lib. 3. Com. Phys. cap. 6.
• * 1.79

  Eccles. 1.
• * 1.80

  Lib. 2. Meteo.
• * 1.81

  Murg. Phil. in cap. de fulmine.
• * 1.82

  Apoc. 4. Job 36. Psal. 17.9.
• * 1.83

  Job 41.18. Psal. 17.
• * 1.84

  Job 28.25.
• * 1.85

  〈◊〉〈◊〉. 7.
• * 1.86

  Psal.
• * 1.87

  Job 28.25.
• * 1.88

  Job 36.
• * 1.89

  Wisd. 3.22.
• * 1.90

  Lev. 10.2.
• * 1.91

  Numb. 16.3.
• * 1.92

  Apoc. 4.
• * 1.93

  Psal. 17.9.
• * 1.94

  1 Cor. 12. 1 Cor. 8. Rom. 11.
• * 1.95

  2 King. 22.8.
• * 1.96

  Job 37.40.
• * 1.97

  Job 36.
• * 1.98

  Ecclus. 43.14.
• * 1.99

  Apoc. 4.
• * 1.100

  Job 36.
• * 1.101

  Psal. 17.9.
• * 1.102

  Job 41.18.
• * 1.103

  Psal. 76.17.
• * 1.104

  Job 36.
• * 1.105

  Job. 36.
• * 1.106

  Psal. 17.
• * 1.107

  Psal. 17.
• * 1.108

  Apoc. 4.
• * 1.109

  Job 38. Psal. 17.
• * 1.110

  Psal. 97.2.
• * 1.111

  Psal. 76.
• * 1.112

  Wisd. 5.22.
• * 1.113

  Job 38.34.
• * 1.114

  Psal. 97.2.
• * 1.115

  Jerem. 10.13.
• * 1.116

  Psal. 17.
• * 1.117

  Psal. 96.17.
• * 1.118

  Job 37.
• * 1.119

  Job 38.
• * 1.120

  Ecclus 9.••2.
• * 1.121

  Wisd. 9.
• * 1.122

  Job 37.
• * 1.123

  1 Cor. 8.5.
• * 1.124

  2 Pet. 3.
• * 1.125

  Joh. 1. Ephes. Wisd. 1. Wisd. 12.1.
• * 1.126

  Ezek. 37.
• * 1.127

  Psal. 68.19
• * 1.128

  Apoc. 7.
• * 1.129

  Wisd. 15.