A SURVEY OF THE HEAVENS: BEING A Plain Description of the admirable Fabric and Motions of the Heavenly Bodies, as they are discovered to the Eye by the Telescope, and several eminent Consequences Illustrated thereby. 

I. The Infinite Wisdom, Power, Glory, and Incomprehensibility of God in the Creation.  
II. The verifying of the Copernican Hypothesis.  
III. The probability of more inhabited WORLDS.  
iv The clearing of some difficult places of Scripture from doubtful Interpretations.  
V The higher Exaltation of God's Attributes in the business of our Redemption.  
VI An Essay to prove the SUN to be the SEAT of the BLESSED, with several other useful Notions.   To which is added the GOUT Raptures. Augmented and Improved In English, Latin, and Greek Lyric Verse.  
By Robert Witty Dr in Physic in both Universities, and Fellow of the College of Physicians in London.  
London, Printed for Richard Jones, at the White-Horse in Little-Brittain. 1685.   

TO THE Precedent, Council, and Fellows of the Royal Society in London, for the Improvement of Natural Knowledge.  
IT is not from any Tincture of Ambition, that I presume upon this Dedication to You (Great Sirs) but from the Congruity of an Appeal I ought to make to some of great Judgement in all the Matters here mentioned. Now as to the Report I make of new Discoveries among the Heavenly Bodies, which may perhaps seem strange to many, I appeal to You as to most authentic Witnesses: And touching the Consequences which on those Grounds I infer, which are many of them of no small Importance, You are most competent Judges. Concerning the Gout-Raptures; they refer to the same Subject, though they are Notions mainly founded on Fancy, and have been some years abroad in the World. Having met with Acceptation among such as are Learned, I have been encouraged to send them out again Augmented and Improved, and do think them not improper to be tacked together in one Piece. I submit all to your grave Judgement, as to a High Court of Equity, which will neither heed nor need the verdict of the Vulgar. If my weak Endeavours herein find Acceptance with You, and shall have the Honour of Your Approbation, it will facilitate its Passage to the Public, to which I hope in some respect it may be useful; and then I have the Reward of my Labours, and shall be encouraged to continue, as in truth I am,  
Sirs, Your, and the Publicks, most humble Servant, R. WITTY. Basinghall street ☿ August 31. 1681.   

ON MY Worthy Friend Dr ROBERT witty's ΟΥΡΑΝΟΣΚΟΠΙ'Α.  

BEfore I read your Book, Astronomy  
No better was then Heathen Greek to me.   

I knew no Star, but what we Courtiers call  
St George's Star, which shines from Windsor Hall.   

Compared to that your Sirius seemed a Spark,  
Or like a Gloworm glistering in the dark.   

St Paul did read Aratus, that we all  
Do know, but did Aratus read St Paul?   

You have read both, and on Astronomy  
Have made a Systeme of Divinity.   

St Luck himself Professor of your Art  
Can not have acted a Diviner part.   

So Holy Patriarches in Caldean Plains,  
So Royal David in Devouter Strains;   

Taught how each Star doth Praise and Tribute bring  
Unto th' Exchequer of th' Immortal King.   

've justified your Art in happy time,  
Atheists by 
* Duo Medicorum Opprobria.  Reason cured, the 
* Duo Medicorum Opprobria.  Gout by 
* Duo Medicorum Opprobria.  Rhyme.   
BRIAN FAIRFAX Armiger.   

ON Dr Witties Serious Survey of the Heavens, AND Jocular Gout-Raptures.  

HEre I (methinks) drink Heliconian Twist,  
Luke was Physician, and Evangelist.   

The Serious part prepond'rates that in Jest,  
And yet 'tis hard to say which is the best.   

Weighty the first, the second not too light,  
Neither exceeds, or wants; No Heteroclite.   

Each does illustrate other, both combine  
To represent Physician, and Divine,   

Astronomer, and Scholar; all are met  
Like Diamonds within a Foil of Jet.   

All make up shining lustre, Each bears part,  
Both each, and all show Ornament and Art.   

Let no man say the Vermin Atheist lurks  
Under the Leaves of all Physicians Works.   

Since such Divinity one here does teach,  
As very few Divines do ever preach;   

Doth so the Attributes of God explain,  
As none could reach but such Seraphic Brain.   

Such Heavenly Raptures in this Book abound,  
As if the Gout had made the Doctor sound,  
Or like the Schoolman, called the Profound;   

And rapt him with St Paul into that Sphere,  
Where he unutterable Things did hear.   

'Tis Learned, Grave, Facete, Celestial, Pretty,  
Divine, Rhetorical; In short, 'tis WITTY.   
T. Guidott Med.   

A SURVEY OF THE HEAVENS.  
BEING A Plain Description of the admirable Fabric and Motions of the Heavenly Bodies.  
It has been always accounted a great point of Wisdom to study the things of Nature, viz. of Creation and Providence, and to know what is in Nature, how it is, and for what ends and use it is; and this knowledge is usually called Natural Philosophy. Out of this do arise many Arts and Sciences, well becoming the serious Study of the Wisest of Men, and necessary to be understood by some, for the manifestation of the most glorious Attributes of the Creator, and for the displaying of the admirable beauty of the Universe; yea about the matter, or manner of ordering of these things, is the whole World employed in some respect or other. And so full of Variety and Intricacy are the Subjects about which those Arts and Sciences are conversant, that it would take up the whole Age of a Methusalah to study any of them to a reasonable height; and when he leaves the World, he might have cause to bemoan that he dies an Ignoramus.  
Astronomy or the Study of the Stars, with their Matter, Motions and Influences, is one of the Sciences belonging to Natural Philosophy, wherein the Ancients seem to have been very defective for want of the Telescope, which by the Providence of God has been happily found out in this Age of ours, whereby we can better discern and judge of the Magnitude, Figures, Number, Matter and Motions of those Heavenly Bodies, than they could possibly attain unto. And these are the things that I aim at in this Discourse, to entertain my Friends and Countrymen with a Narrative of what we see with our Eyes.  
Now forasmuch as these new and strange discoveries of things and modes existent in Nature from the beginning, may in all reason infer some great Consequences, which for want of them the Ancients, or yet our Moderns who know them not, could never think on, I have taken some liberty with the ingenuous Reader modestly to propound what in my judgement I think to be plainly deducible therefrom, in several particulars, (I hope not ungrateful to any) in all which I shall be as concise as the nature of the Subjects will bear.  

The Excellency of the Study of the Stars.  As for the Study of the Stars and what relates thereto, it is certainly one of the most excellent Studies in the World; a most noble subject to contemplate on, next to the Book of God, to wit, the Holy Scripture, wherein the Mind and Will of God, both as to what we are to believe and do, is clearly laid down in order to our everlasting well-being. This of the Heavens is Nature's Book in folio, to which the Holy Scripture does frequently refer us, by plain and visible Objects of demonstration to clear up to our narrow Understandings that which in words could never have been sufficiently expressed, or conceived in our Minds, the never enough to be adored Attributes of the Divine Essence, as his infinite Wisdom, Power, Glory, Goodness, and Immensity.  

They point out a Deity.  From hence do arise most clear and convincing Arguments to prove there is a God, which the wanton and profane Wits of the subtlest Atheists in the world can never evade, without forfeiting their Reason, and ceasing to be men.  
If we consider the Heavens even through all the Predicaments, what stupendous matter of Admiration do they afford! How much more ground then of Admiration and Adoration too shall we find of that Eternal and Almighty Being of whose hand they are the Workmanship? unless we can suppose they made themselves, or that they and the comely Order that is among them came by Chance, or a fortuitous coalition of Atoms, as some have presumed to assert against Sense and Reason.  
What thing is there in all this World within our ken, that in any reason we can think has made itself? If we see a noble House, or a neat Watch, or other piece of Art, we soon reflect in our minds upon some Workman, whom we fancy to have been an Artist answerable to his piece. Would not all men laugh at him that should tell he fancied they made themselves? or that they came by chance, or a fortuitous meeting of Atoms; which though the Air we breath in be full of them, yet they tend to nothing but to make us wink; neither incline they to take any form, nor yet in above 5000 years since the Creation have produced the least trifle in Nature.  

The immensity of the Stars.  What less than infinite Power and Incomprehensibility could have made such an immeasurable space as the Firmament of Heaven, which is only not infinite? 
They point out God's Wisdom and Power.  And what less than infinite Wisdom and Omnipotency could have contrived so many great and glorious Bodies as the Stars, all of which, even the least we see, do undoubtedly far exceed this Globe of the Earth, and some thousands of them many hundred times bigger, as we may reasonably judge? Ptolemy to some may seem bold in asserting, that the Sun is 166 times bigger; yet he pretends to make it out by Demonstration. Nay I could here name above a dozen Learned Men, Ancient and Modern, that have written their Opinions on this Subject, who though they do exceedingly differ among themselves, yet he that speaks lowest, judges it to be 140 times bigger, and some of them 1000 times, yea some of them many thousands: And truly their Arguments seem not to want strength and solidity, who estimate it to be 1000 times bigger, and Sirius the Dog-Star to be larger than the Sun; as also Aldebaran the Bulls-eye, and other Stars of the first Magnitude, only seeming less because of their exceeding great distance. Yea and they judge the Planet Jupiter to be 100 times bigger than the Earth. And truly all we can do in these matters is to speak upon probable grounds of reason, as men, reckoning according to rules of proportion, to what we see with our eyes.  
And hence it is that the Holy Scripture designing to make out to our Understanding some glimpse of these two great Attributes of God, very frequently leads us to the consideration of his Creating the Heavens and the Earth: As Psal. 19.1. The Heavens declare the Glory of God, and the Firmament showeth his handy work. And so Isaiah 40.12. and 26. He tells of meeting out the Heavens with his span, and of measuring the Waters of the Sea in the hollow his band; of bringing out the Stars by number, and calling them all by their Names. [So Prov. 30.4.] And hence he proves the greatness of his Might, and the strength of his Power; intimating there that all these things were made by his Eternal Power, and according to the Counsel of his own Will, in infinite Wisdom.  
Nay God directs his People of Israel when they should sojourn in Chaldea, (which fell out afterward) how they should defend their Religion among the Chaldeans, and use this as an Argument to prove him to be God, in that he made the Heavens and the Earth, Jer. 10.11, 12. Thus shall ye say unto them; The Gods that have not made the Heavens and the Earth, even they shall perish from the Earth, and from under these Heavens. And here by the way, 'tis well worthy our observation, that whereas all the rest of that Prophecy of Jeremy is written in Hebrew, this Verse alone is expressed in the Chaldean Tongue, whereby God puts words into their mouths for the plainer conviction of the Chaldeans, among whom they were to sojourn: A forcible Argument methink against the ☜ Romanists, who do lock up the mind of God from the common people in an unknown language, when God directs his own Penman, the Holy Prophet to lay aside the language he inspired him, and to declare his mind in this most principal Article of Faith in the language of the Country. By this Argument we are taught by the Apostles in their Creed to believe in him, (if we may suppose it was of their composing) being Maker of Heaven and Earth; and directed by our Saviour to pray to him, as being there in his special place of residence.  
But to return to our scope— Without all doubt those great and glorious Bodies were not only made for us, the Inhabitants of this world to look on, and so to glorify God objectiuè, wherein 'tis well if we do our duty, but for other great ends and uses among themselves. And I do verily believe many things both as to the Being, and the ends, of the Being of those Celestial Bodies, which we understand not, we may come to know hereafter; I mean we that inhabit this Globe of the Earth. We see many things which the Ancients never thought on, are clearly made out to us: As the turning of the Earth upon its Axis every twenty four hours, which makes our natural Day, plainly made out by Copernicus, 
The Copernican Hypothesis.  which solves all the Phaenomena of Heaven far better than the obscure Epicycles of the Ancients. Although I find that Aristarchus Samius was the first Author of that Opinion, who lived 400 years before Ptolemy, and him did Copernicus follow.  
Now though the Notion has gained great credit in the world among Learned and considerate Men, as any other in Nature, and daily gets ground against all Objections; yet I must needs say it is rejected by the Vulgar, because it appears not to their Senses, but rather (they say) 'tis plain that the Heavens do move, and the Earth stands still: 
Objections from sense against it.  And 'tis also doubted of by many eminently Learned and Pious, because it seems to thwart the plain sense of Holy Scripture.  
To the first I shall answer; I am afraid those Thomases that will be led only by their Senses, will never become Proselytes to the Doctrine of the Circulation of the Blood, because they feel it not move, which was as long latent and unknown to the world, as this of the Earth's Motion upon its Axis. Will they not believe the motion and descent of the meat they eat through the bowels, from the Stomach to the lowest gut, because they feel it not in its passage? If those men were on Shipboard in a calm Sea, carried on either by a smooth Tide, or a very soft gale, would they not believe that the Vessel moved under them because they feel it not stir? Would they rather incline to think that the Mountains, Churches and Trees moved, and changed their places, because they seem to do so to their eye? So smoothly and silently (yea and a hundred times more) does the Globe of the Earth move upon its Axis; so as if they can receive any conviction that their Senses are not fit Judges in the aforesaid cases, there will be no ground of persuasion left to make them Umpire in the last.  

Objections from Scripture.  Now as to the Scriptures which do attribute Stability to the Earth, and Motion to the Sun; we are to know that in things of this nature the Scripture speaks according to vulgar acceptation, and outward appearance, so as when men thought they saw, and did believe that the Sun moved, and the Earth was fixed, the Holy Ghost in the Penmen of the Scripture applies himself to that vulgar Opinion of the Age, from which it never designed to withdraw men: so as they go most impertinently to work that will ground Philosophical notions on Scriptural expressions.  
The Scriptures are able to make us wise unto Salvation, wherein if we hold to them we are sure we cannot err; though not unto curiosity, or Philosophical Notions, wherein it matters not much whether we be right or wrong. The Holy Penmen in things of that lesser alloy, were wont to speak according to the vulgar Opinions of their Age, and it may be to think so too, or at least not to examine them, their thoughts being employed in things of greater Consequence.  
Their business was to let the world know, that what ever they could conceive concerning any thing in Nature, throughout the whole Creation, it was from God; and therefore while they thought the Earth to be so firmly fixed that it could not be moved, the Psalmist not contradicting the Hypothesis, preaches up the infinite Power and Sovereignty of God therein, 1 Chron. 16.30. and elsewhere in the Psalms.  
Though if the Texts be well considered, the words do not genuinely import what they would infer against such motion as we are mentioning. The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to stagger; the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used by the Septuagint, signifies to be shaken: and we all agree that the Earth is so firmly established by the Almighty Power and Providence of God, in its proper place, that it cannot stagger, nor be shaken from off its foundation; but that hinders not but it may move upon its Foundation in a regular way, if there be reason to think so, without straining those Texts. Psal. 89.37. the Moon is there said to be established in Heaven; shall any man therefore deny its Motion from that Text?  
So we read that Josuah in his zeal against the Enemies of God and his People, in the heat of battle, (perhaps led by the vulgar opinion of the Sun's motion) called to the Sun and Moon to stand still, etc. The design was that the light might be lengthened, till he might destroy the Army of the Amorites, and the day was accordingly prolonged, so as the Sun went not down for a whole day, and the Moon also stayed— But why should Josuah call to the Moon to stand still, as well as the Sun, which could be of no use to him, while the Sun was up? To this I answer with all due modesty; I do believe Josuah did call thus by inspiration, and a special impulse from God upon his Spirit: for that which would make the Sun stand still, would also stay the Moon; and therefore as his heart was inflamed with zeal from God to call for such an extraordinary thing, so was his tongue guided to call for more than he needed, and yet that which Divine Providence would order, and was naturally to attend the other, from the stopping of the Earth's motion, of which we are speaking.  
He that from the hasty zealous call of this great General, shall think to found an Argument to prove the Philosphical notion of the Sun's diurnal Motion about the Earth, by taking the words in a proper literal Sense, may as well go on, and eke it out a little further, and then he may prove the Sun to have been in the next great Town, Gibeon, and the Moon in the Valley; but if to all men this latter shall be judged a weak Inference, I dare say, to many wise men, so will the former.  
And on this occasion let me tell my ☜ Observation; that where there is in the Scripture any seeming difficulty in a Text, in what sense it is to be taken, there is usually something couched in the Context that clears it, and being seriously weighed points out the most genuine interpretation.  
When we read in Scripture of the Suns rising and setting, and of its rejoicing as a Giant to run its course, must we needs draw Arguments from thence to assert the Sun's Motion? Do not all men at this day call it the rising and setting of the Sun, even those that are sure it moves not, but do firmly assert the Earth's motion, which is enough to make out that Phaenomenon of the perpetual Motion of the Heavens, and we are drawn thereto by vulgar acceptation, and propriety of our modern Language; but must every man be drawn to defend it because of his compliance with the Vulgar? certainly no, that is an inference which was never intended, nor can be rationally born with, when the Argument is laid to the line. It may as well be inferred that the Sun runs in a progressive motion, by steps as a Giant doth, and that it has a reasonable Soul, and the affection of Joy.  

Figures often used in the Scripture.  In the Scripture (as in all other writings, yea and sayings too of the wisest of men) there are many passages which cannot fall under a plain sense without gross absurdity. There are many mystical and figurative Expressions that we frequently meet with both in the Old and New Testament, else we must think that the Mountains skipped like Rams, and the little hills like Lambs, which would plainly contradict this stability of the Earth mentioned before. Must our Saviour be understood in a plain sense, when he says, He is the Vine, and the Father a Husbandman? what absurd consequences would follow from thence!  
Such is the ground of the great contest betwixt us and the Church of Rome, in the Sacramental Elements; they understand it in a proper literal sense, when he says, This is my Body. We take the words figuratively. They say it's become whole Christ, and therefore yield Adoration: We say it's neither so in whole nor in part, and therefore we worship it not, though we honour its Institution to such an end and use. The consequence of a literal sense would be strange, while St Paul, 1 Tim. 1.17. calls Christ the Eternal, Immortal, Invisible, and only wise God: Are these to be attributed to the Sacramental Elements? 'Tis not Eternal, 'twas made by the Baker, or at best by the Priest: It's not Immortal, for 'tis subject to putrefaction: Nor is it invisible, we see it, and 'tis Bread still: Nor is it wise, for 'tis inanimate, and so cannot be said to be God.  
But upon the whole matter, we see there is a reasonable scope to be allowed to scriptural Expressions, (as to all other Writings and Say of those that are wise) which are never to be stretched to absurd consequences, nor inferences made that are collateral, and not the scope of the place, nor suitable to sense or reason; and that in particular the Scripture makes out nothing against this Hypothesis of the Earth's motion upon its Axis.  

The Copernican Hypothesis examined by Reason.  I will now examine it according to the rules of Reason, and then leave it to every wise man to judge as he sees cause. Either this Globe of the Earth turns upon its Centre once in Twenty four hours from the West to the East, or else the Sun runs its course from the East to the West; either of which will serve to make up our natural day.  
Now let us consider upon a Standard of miles, that we may the better understand what we are speaking of; wherein I follow the generally received Rules of our best Modern Astronomers, who are much more exact than the Ancients, and I have the help of Mr Thomas Street, an eminent Mathematician in London, the Author of that exquisite Book, called Astronomia Carolina.  

Of the Earth's diurnal motion.  By the Standard of London 5000 feet make an English mile; and 8365 of such miles is the Diameter of the Earth, or in plain English the thickness from one side to the other: and the Semidiameter that is to say, the half thickness from the Centre to the Circumference is 4182 miles and ½. Now six Semidiameters is the circumference of the Earth's Superficies, (something more, but I shall keep to round numbers) and that amounts to 26280 miles; so that supposing the Earth to turn about in twenty four hours upon the Aequinoctial line, than the hourly Motion is 1095 miles, and consequently it must move 18 mile's ● in every minute of time, upon the said Line, which perhaps is as fast as a Bullet flies out of a Gun; and probably upon the first consideration it may be thought to be a very swift motion.  

Of the Sun's diurnal Motion.  But if we must suppose the Sun to move from the East to the West round about the Heavens in twenty four hours, then, that we may find what measure of miles it runs, we are to consider its distance from the Earth; and I find it agreed on by common consent, that the mean distance of the Sun from the Earth is 13755 Semidiameters of the Earth, according to the Standard aforesaid, which amounts to 57530287, or in words at length, fifty seven millions, five hundred thirty thousand, two hundred eighty seven Miles; and then its hourly Motion must be 15061725, viz. fifteen millions, sixty one thousand, seven hundred twenty five miles, and consequently it must run 251029, viz. two hundred fifty one thousand twenty nine miles every minute of time, which how it can be, aught to be considered.  
I know some good men having not throughly weighed the point, have a ready Answer wherewith they satisfy themselves, as to the difficulties that gravel others about this stupendous Motion of the Sun, which they draw from the Omnipotency of God, who is able to do it; they being not willing to recede from the Common Notion, upon the account of the Texts of Scripture before mentioned.  
To whom I reply thus, I adore all the Attributes of God, and particularly that of his Almightiness, to which all things are possible; nothing is too hard for him. And I desire with all good Men to fear him, both for his Greatness and his Goodness, and would abhor the least thought tending to the questioning of his Divine Perfections. But every good Man should study to be also wise, that he may think and speak rightly, as well as reverently in things that relate to God. As in matters of Religion, we are to be regulated by his declared Will in his Word; So in things of Nature, our sentiments ought to be suited to his manifest works of Providence in the Creation. Now I conceive here we are not to rest with presuming upon his absolute Omnipotency, and what he is able to do; but to eye his methods of Providence in the World, and what he uses to do; and how in things of this Nature he has made manifest the Wisdom of his Will. For he that by his Power and Goodness has given all things their Being, has by his Wisdom and Providence stated their manner of Being. Now as to all material and corporeal things, he has been pleased in his Wisdom so to order them, that they cannot move or change place at such a rate. Loco-motion in corporeal Substances (such as we are discoursing of) does by the Methods of his wise Providence necessarily exact a stated time for a due distance: And though his Omnipotency is unlimited, so as nothing is impossible with God, yet it is so concordant with the Wisdom of his Will in all things throughout the whole Creation, which he has made in due Order, Weight, and Measure, that he is alone able to do what he will.  
Now since its apparent to our Observation, and suitable to our Reason wherewith he has endued us, to judge of his Works of Providence, that it is impossible for gross Bodies to move at such a rate (as we have said of the Sun upon the ground of that Hypothesis) he having disposed them otherwise, we ought not to expect that from his Power, which crosses the manifest Wisdom of his Will, lest making his Attributes to enterfere one with another, we fancy him inconsistent with himself, and so unawares sin against his Holiness, which highly consists in that harmony that is eminently conspicuous among his Attributes.  
Certainly it is not the way to convert Atheists to attribute Operations to his Power, which in the Nature of things are impossible; but rather it would tend to harden Unbelievers in their Atheism, as if he whom we judge to be Omnipotent in Power, were not also Infinite in Wisdom; when 'tis manifest his Wisdom has already opened a plain way for the magnifying of his Power, and all his other Attributes besides, that we cannot sever them, nor so much as think of any one of them, but it must of necessity heighten our thoughts into Admiration of them all.  

It's attended with insuperable difficulties.  But this is not all, there are yet greater difficulties (I had almost said absurdities) that do attend the Hypothesis of the Sun's diurnal Motion about the Earth: For by the same reason they must assert all the Planets above the Sun to move as well as the Sun, and that in the same space of time, viz. in twenty four hours; which though they are all of them some thousands of Semidiameters of the Earth higher than one another, and have all peculiar Motions of their own, wherein they do exceedingly differ from each other, and have no dependency on one another, I mean Saturn, Jupiter, and Mars, yet they all agree in this, that they all seem to move about the Earth every twenty four hours, as duly and regularly as the Sun; whose Circles are so much larger than that which the Sun makes, that Saturn, which is the highest of them, must necessarily move almost ten times faster and farther in every minute of time than the Sun. I well know what reference they have to the Sun, yet I would gladly understand what there is in community among themselves, and with the Sun, that can make them so agreeable in their diurnal Motions!  
Nay they must also assert the Motion of all the fixed Stars, and that in the same space of twenty four hours, and in all respects as regular, so as we can judge of the hour of the Night by any of them that shall happen to appear, as well as we can do of the hour of the Day by the Sun.— And then such and so immeasurable is their distance from this Globe of the Earth, (which they most erroneously fancy to be the Centre of the World, and consequently of their Motion) that they must necessarily move 100 times faster and farther in a minute, than what we have said of the Sun.  
I know they resolve all these by the aforesaid Argument taken from the Omnipotent Power of God; to which I shall not need to say much more than what I have said already. Only I desire them to sit down a while, and consider on't, taking this one thing along with them— A posse Dei ad esse rei non valet consequentia.  

The Copernican Hypothesis suits best with reason.  And now I shall refer it to any man of Reason, or Reckoning, to consider which of the two is the more probable Opinion, viz. that our natural Day is made up by the Motion of the Earth upon its Centre, the Sun being fixed, or by the course of the Sun from East to West round about this Globe, the Earth being fixed. Upon the whole matter, if it be not contrary to Sense, nor Holy Scripture (as I have in some measure proved) it does not seem to be against sound Reason, to assert the Earth's diurnal motion upon its Centre.  

Several of the Planets turn upon their Centres.  And to evince the further probability hereof, I will say somewhat more, that we have still further ground to think so, because we are as certain, as the sight of our eyes can assure us, that far greater Bodies than the Earth do turn upon their Centres. Mr Hook plainly discerns by his Telescope that the Planet Jupiter turns about upon its Centre every ten hours (rather something less) by a dark spot which he perceives to turn about in the Discus of that Planet, till after a while it turns off. Mars he observes to turn about much about the same time with the Earth, viz. in twenty three hours and a little more. Yea and it's plainly discernible by the same Instrument, that the Sun itself turns upon its Axis once in twenty eight days, or thereabouts.  
And since it is so, why may we not judge the like of this Globe of the Earth, though it appear not to our Senses, from the concession whereof not the least absurd Consequence does follow? Nay it fully solves all the difficulties, and Improbabilities (I had almost said Impossibilities) that attend the other Hypothesis.  
I have been the longer upon this, because 'tis One of the most considerable things in Nature, and lest understood, meeting with much Opposition, even from some Learned and good Men, while yet it is most clear to others. The rest I shall more quickly glide over.  

The Sun is in the Centre of the Heavens.  Another Observable unthought of by the Ancients, is, that the Sun is in the Centre of the Heavens, but assuredly of the Planets Motions, about which every one of them turns in its Periodical time, while yet each of them has its proper Orb in which it moves, to which it is also so confined, that it cannot move beyond its assigned Degrees of distance from the Sun; a Scheme whereof the Reader may see in Mr. Street's Astronomia Carolina aforesaid, where the Earth itself is demonstrated to have the said motion about the Sun, which is called its Annual Motion, 
The Earth's annual motion about the Sun.  to which Book I shall refer the Reader, it being not my present design to ravel into that, seeing I am drawn into a greater length already than at the first I intended; neither indeed is that so clear to me, as is the diurnal Motion, which makes our Day.  
This Opinion of the Earth's Motion is opposed by many, particularly by Maurolycus, who is severe against Copernicus for asserting it, and says, he is Scuticâ & flagello dignus, etc. worthy of the Lash for it; yet as Learned as he, are professed Proselytes to it, and are able to defend it at this day, and make it out with clear Demonstration.  

The Planets are dark Bodies.  Another, that the Planets are dark Bodies as well as this Earth on which we tread, and have no Light but what is reflected from the Sun; and this is plainly made out by Galilaeus his Glass, highly improved of late by our new Telescope.  

Observations about Jupiter.  So, that the Planet Jupiter has four Satellites, or small Lights that move about it, as the Moon about the Earth, perhaps of the same nature and for some like ends. The nearest of them turns about the Planet in two and twenty hours; the next in three days and a half; the third in seven days, and the farthest in seventeen days. Although what influence they may have upon the Planet we cannot say. Yea and Mr. Hook with his Telescope does discover that they Eclipse one another, sometimes they the Planet, or it them, when they intercept the Sunbeams from one another, which he can foretell to a minute, both as to the beginning and duration, as truly as he can foretell, or see the Eclipses between the Earth and the Moon.  

Observations about Saturn.  Likewise that Saturn has some rays of glory, with which that Planet is begirt, together with three Satellites or Moons that go about it, at some small distances, which yet probably are greater Bodies than this Globe of the Earth, now of late discovered by Mounsieur Cassini. 
A probability of more Worlds in several of the Planets.  Also the Probability that there is a World in the Moon, and that the Earth is a Planet, most ingeniously discoursed of by the late Reverend Dr Wilkins Bishop of Chester. And why I pray pari ratione may not the other Planets be Worlds too, and have Inhabitants to exalt the great Name of their and our Creator? Indeed, if the Planet Jupiter be Inhabited, their Day there must be but five hours long; only they are supplied in the Night by four Moons, which may probably afford sufficient Light to the Inhabitants for business, besides the frequent return of the Day.  

Not inconsistent with the Scripture.  And if it be so, that some of those Heavenly Bodies are Worlds, that are Inhabited (of which Opinion are some Learned and considerate Persons whom I have met withal) then is one great difficulty cleared in that place of Scripture, Phil. 2.11. which has been usually taken in a Figurative sense, seeing it may be literally true; where the Apostle says, that God has exalted Jesus Christ, and given him a Name above every Name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. That in the Name of Jesus every knee may bow, of those in the Heavens, in the Earthy, 
Some dark Scriptures cleared.  and under the Earth. If the main scope of that Text be to point out the Mediatory Office of Christ, and that by bowing the knee is principally meant praying to God the Father in the Name of Jesus Christ, as the genuine Sense of the place seems to import, and not merely the Adoration which is to be given to Christ by all Created Being's, which is clear enough from other Scriptures; then I cannot see how the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of things in Heaven, can be thought to be meant of Angels, or Saints departed, such as Enoch and Elias; who being in the full fruition of the Beatifical Vision, are in need of nothing, and therefore above Prayer, wholly taken up with Hallelujahs of Praise. And then it being supposed that there are Inhabitants in those Heavenly places, it's reasonable enough for us to think that St Paul respects them, and will have us to know, that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has exalted Christ, (our Language has not a word to express it, it signifies he hath exceedingly exalted him) as that those Rational Being's that are in the Heavenly places, must pray to God in that Name, even as we. As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of knees under the Earth that must bow, which so much gravels Interpreters; I take it to be a Pleonasme, a Figure frequently used in Scripture (as in other Writings) when a thing is designed to be copiously and very largely expressed: A parallel place to which I find, Jam. 3.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where not only all other Creatures on the Earth, but even the Fishes in the Sea are said to be tamed by Man, a thing scarce practicable. In the one place St Paul highly extols the Sovereign Authority God has given to Jesus Christ, over all Created Being's where ever they may be supposed to be: And in the other, St James describes that absolute Dominion Man has over all the Creatures in the World. The like Figure is used in John 21. ult. and many other places.  

Nor incongruous to Reason.  And why should it seem strange to any man of Reason to think there are more inhabited Worlds, that shall consider the Immensity of that space of Heaven, and the Analogy (as I have mentioned in many particulars) that is betwixt some of the Heavenly Bodies and this Earth, together with the inconsiderable proportion there is of this in comparison of almost all of them, so as if one of us were in those Bodies, the Earth could not be seen for its smallness.  
We plainly discern them to be dark Bodies like this Globe of the Earth, and to have a continual Succession of Day and Night, and Moons that surround them, that give Light by Night to them; and we may probably guests there are other Influences that must according to the Course of Nature flow from them, and operate upon their several Planets, as the Moon upon this Globe of the Earth and Sea; but what signify all these, if there be no Inhabitants, or rational Being's in them? We are not indeed capable of ascertaining any thing of Inhabitants there, no more than they can of us, if possibly they can see this Globe of the Earth and its Moon wherein we resemble them, unless they have it by Revelation, which we pretend not to, seeing there can be no Commerce maintained betwixt them and us; but it seems reasonable enough for us to think they are inhabited, and that they and we are not alike ordered for nothing, but for like ends and uses.  
Suppose some of us were at Sea in a Ship, and some of the Company that were able to climb up to the Top-mast-head, should tell us they discovered a Country at distance, and should make a Description of some great Palace, or Castle, that appeared very Noble and Magnificent, like Whitehall or Windsor; bravely suited with all manner of Conveniences, though the place were inaccessible, nor could ever any come from thence to make a further report, than what they were able to discover by the Eye; Were there not ground enough to think that place were Inhabited, and that it were the Palace of some great Prince that kept his Court there, and not merely an Enchanted Castle; especially if we could suppose the same Architect or Workman made them all? Such is the case we are discoursing of: Nor do I see what absurdity in Reason or Religion can arise from such reasoning, to think that the Alwise God doth use the same Methods of Providence throughout the whole Universe, for like ends.  
Does it not savour of too much Haughtiness, and too high an Opinion of ourselves, and our Services to God, to suppose that the great God made all those immense Bodies, that yield so fair a Luster, and that immeasurable space possessed by them, only for the use of Us on this pitiful invisible point; and that the Infinite Deity of Heaven should have no active Service or Adoration in all those Bodies, save only from us, poor Worms! The Nations of the Earth are compared, Isa. 40.15. to the drop of a bucket, and the small dust of the balance: Now can any wise Man think that the deep Well of the whole Creation, and the Bucket were made for the Drop! or that the Balance (than which nothing requires more exactness and curiosity, both for its Matter and Manner of composure, with respect to its poise) was made for the sake of the small Dust, that will not cast the Scale!  
That place of Scripture before mentioned in the Epistle to the Philippians, and two or three places more, I offer to the serious Consideration of our gravest Divines, viz. Eph. 1.9, 10. Having made known to us the Mystery of his Will, etc. that in the dispensation of the fullness of times, he might gather together in one all things in Christ, both which are in Heaven, and which are on the Earth, even in him. So again, Colos. 1.16. the Great Apostle says, That by Jesus Christ all visible and invisible things, both in Heaven and in Earth, were Created, even by him, and for him. Here he takes in all Created Being's, and then he goes on— It pleased the Father that in him all fullness should dwell, and by him to reconcile all things to himself— And lest any should mistake the discovery of this so great Mystery, he repeats it again— Yea by him, whether they be things on Earth, or things in Heaven—  
I say, I offer these Scriptures to the serious Consideration of the most Learned, Pious, and Thinking Men, whether the Apostle Paul, who had been rapt up into the third Heaven, (and so may well be estimated the most competent Witness) does not seem to have calculated them for such a Discovery as this, of inhabited Worlds in those Heavenly Bodies; where he would have us know, that such Honour and Pre-eminence God has given to Jesus Christ, over all Created Being's, which he says God made by him, and for him, that all Addresses, Communion, and Reconciliation both for those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Heavens, and us on this Earth, must be made through him; so as if there be ten thousand Worlds, those Scriptures may be understood literally, and the Figurative sense let go; in so much as they and we have no other way to come to God but by Jesus Christ, who is the great Reconciler of God to his Creatures, and the only Mediator for them all. For us he is the Mediator of Expiation, and both for them and us he appears by these Texts forenamed, to be the Mediator of Intercession.  
And methink it is very Emphatical to this purpose what he says in Eph. 3.9. where he largley explains himself, viz. that it was not only revealed to him in common with the rest of the Holy Apostles and Prophets, that the Gentiles should be Fellow-heirs, and of the same body, and partakers of the Promise in Christ; But that by Revelation he was peculiarly appointed to make the Gentiles, and all men to know, that there is yet a further Fellowship of the Mystery of God, hid from the beginning, which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unsearchable riches of Christ, (the Greek word signifies not to be traced, as if he could not make out by what footsteps it came thither) viz. that there are some in those Heavenly places, whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Principalities and Powers, to whom the manifold Wisdom of God in Christ was made known, and that they were not only Created by him, but even for him, and that they and we are all of one Family or Country, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports; as if the Apostle would hint, that though by reason of distance we seemed to be two Countries, yet in him we are united, and do agree, and of him both they and we are to be named, or called Christians, as it is at Verse 15.  
And what hinders but I may suppose that some of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St Paul tells of in 2 Cor. 12.4. unspeakable words or things, which he heard when he was rapt up into the third Heaven, might be wonders of Creation, as well as of superabundant Grace, which for Mystery or Multitude he could not express?  

The Novelty not to be blamed.  If any man object against the Novelty of these Notions, let such know I am not imposing them upon any man's Credulity (though they have long made impressions upon myself) nor am I designing to make out the probability of a plurality of Worlds from these Scriptures afore-named; It suffices me if there be reason to think so on other accounts; nor upon my grounds can any wise Man quarrel with me, though he differs from me in this matter. But if through the invention of new advantageous helps, we are become better able to judge of the Nature and Fabric of the Heavenly Bodies, and so can have plausible grounds to think (more than the Ancients ever had, that there may be rational Being's, or Inhabitants in them; And if the Spirit of God, who best understands the things of God, has inspired his holy Apostle at his Rapture into Heaven, with such expressions as may suit in a plain sense with our new discoveries, which the most sagacious among the Ancients could never comprehend, (their old Interpretations seeming therefore to be harsh, and more strained) then there is no cause to quarrel at the newness of the Notions, if they may but serve to explicate old Texts; many of which throughout the Scriptures, may yet remain obscure a long time, and yet may probably be explained hereafter by Events, which the Providence of God shall bring to pass in the World.  
If this last Century has afforded such helps as I have mentioned, and so many rare discoveries in those Heavenly places, (and I might reckon up a great many more, but that I design brevity) why may we not hope that time may produce some other helps, whereby still more wonders of Creation and Providence may be found out, especially when we have so many Excellent Heads as our Royal Society affords, besides others at work both here and elsewhere, to seek after things of this Nature? Although much more cannot well be expected to supply the defect of our Eyes in reference to the fixed Stars, which are placed so far beyond all Parallax, or yet of their Influences and Operations on one another, save only to us on this Globe.  

The application of all the Premises.  And now I suppose it is clear to any ordinary understanding what I hinted before, that from the Contemplation of the Heavens, their Distance, Fabric, Motions and Immensity, we have some glimpse of Gods Infinity, even through most of his Attributes, which without such helps our narrow Understandings could not so well apprehend; they affording us so many visible Objects of Demonstration, to raise our thoughts above and beyond them.  
Suppose I should discourse with a Man that was born blind, and tell him of Light, and what a glorious thing the Sun is (as sometimes I have done) all I could say might heighten his fancy, and put him into raptures of Admiration; but when all is said, he would not be capable to understand what is Light, nor what is Sight, nor what is the Sun: perhaps the same Man has walked with a Guide twenty Miles in a day, and he judges it to be a long walk; Well! I tell him I see the Sun at this very instant of time, which is judged by all wise Men that have well studied the point, to be above eight and twenty hundred thousand times as far from me, as the miles that he has gone; yea and every night I see the Stars, which perhaps are ten times further off than the Sun. I then discourse of the supposed immensity of those Bodies, together with their Fabric and Motions, as I have related, and the innumerable Number of them, and the vast space of the Firmament of Heaven, as it plainly appears to us all, beyond which you and I may yet conceive more, even ten times more, for we know not what should terminate it; and we are the more capable to suppose these things by what we see. O how would the blind Man be amazed! What raptures of Admiration would possess him!  
Alas! in reference to God's infinite Attributes, notwithstanding we have these Helps, we are yet to seek, falling far short, and like the blind man are in the dark. God is an infinite Essence that highly transcends all Predicamental Notions, and humane cogitations.  

God's infinite Attributes hereby made out.  If the Light of the Sun be so glorious, O what is the Glory of him that made it! If the Fabric of Heaven, and the Motions of those Bodies be so stupendous; what shall we think of the infinite Essence, Wisdom, Power, and Goodness of him that ordered them so at the first by his Word, and rules them, and every Circumstance among them, and in this World by his Providence!  
But all this is still within the reach of Reason set at work by the external Senses, and is no more than what several of the Wise Heathens have said, as Hermes, Plato, Seneca, etc. Although Aristotle, notwithstanding he has discoursed at large of the Heavens, yet has said little of God that made them; and perhaps not without good reason, as some Learned men judge, seeing the Light he had from these was but little to enable him to say much of that Infinite divine Essence.  
That immense Universe, and all the mysterious Furniture thereof he made for his Dwelling, yet not as we make a Dwelling in our Houses, which we always make larger than ourselves. That's a Notion by no means to be applied to the Divine Majesty, in whom there is no quantity, neither can he be circumscribed by any space, or within any place.  
We ought not to think or speak of God, but with all Reverence and Adoration, and that herein we may be the less subject to Error, I judge it best to hold fast the form of sound words, which we find among the holy Prophets, who were immediately inspired by his Spirit. He is higher than the Heavens, and his Glory is above them. And notwithstanding their immensity, yet the Heavens of Heavens cannot contain him. He meats out the Heavens with his Span; He holdeth the winds in his Fist; He measureth the Waters in the hollow of his Hand; He comprehendeth the dust of the Earth in a measure; weigheth the Mountains in Scales, and the Hills in a Balance. Heaven is his Throne, and the Earth is his Footstool. And yet these are low Expressions suited to our capacities to make out his Incomprehensibility. The immeasurable space of Heaven which we see, helps us to conceive some Notions of Infinity, and some small glimpse of Eternity; for an immeasurable Time may be apprehended by our Reason, as an immeasurable space by our Senses.  

☞  And now let every wise Man and good Christian sit down a while, and consider what has been said in the foregoing Discourse concerning this great Machine of the World, so made and ordered by the Wisdom and Power of God, consisting of so many, and so great stupendous parts, at such immeasurable Distance from one another; yet with such subserviency towards one another, as that they cannot subsist, nor continue to perform the Ends of their Creation without the Help and Influences of each upon other. To which of the two Opinions aforementioned about the making up our natural day, any may shall incline, it matters not much, but 'tis certain there could be no Day nor Night in this our Orb, if it were not from the Sun; nor yet in the rest of the Planets (where perhaps it may be as universally necessary as 'tis with us) but from their constant whirling to and from the Son. Nor could there be with us a continual succession of Spring, Summer, Autumn, and Winter Seasons, so absolutely necessary to our Being's and well Being's, if it were not for the Annual variation of Motion betwixt the Sun and this Globe; and peradventure the like is elsewhere among the rest of the Heavenly Bodies. What other Influences the rest of the Planets may have on one another, and every one of them on this Earth, or this Globe on them, and the fixed Stars on them all, I undertake not to determine, but I verily believe if any of the Planets were wanting, the whole Fabric of the Planetary world would come to nothing, for probably they must last and fail together. And whence, I pray, can we suppose all these to be produced, and so to be continued in a constant and necessary Subserviency to one another, but from the Infinite Wisdom, Power and Providence of God? What room then is there for Atheism, unless men will shut their eyes, and wilfully divest themselves of that Reason which is implanted in their Nature! If any Man after so many forcible Arguments of Conviction both to his Sense and Reason, shall yet continue to be a Speculative Atheist, his own Conscience when ever it comes to be serious, will assuredly confound him, and the very Law of Nature (if there were nothing else to do it) will certainly Condemn him for a profligate Heathen.  
I doubt not but when we come to be translated into those everlasting Mansions, we shall see and understand more Arguments of Demonstration, of the Glory of all, and every one of the Attributes of God, than yet we can imagine, for the Exaltation of his Praises, and have cause to cry up in Admiration, even in this Sense also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉! O the depth of his Wisdom! O the exceeding greatness of his Power! How unsearchable are his Judgements, and his Ways past finding out!  
And now being drawn to treat of God's adorable Attributes, I cannot dismiss the Subject with these low Contemplations, seeing in other respects they appear far more Gloriously; which I think myself obliged to touch upon, although therein I may seem to deviate from my designed task of Discourse about the Heavens, which yet I hope every good Christian will pardon, seeing, being led to speak of God's Excellency, I ought not certainly to leave out the mention of those things wherein he is most highly exalted.  

God's Attributes still higher advanced.  All his foremention'd Attributes are yet more eminently conspicuous in his Creation of Intelligent and Rational Being's, viz. Angels and Men, than in his making of all the rest of the Universe, for these he made after his own Image, in Understanding and Knowledge (as he has not done the Heavens) and ordained them as Judges and Witnesses of his transcendent Excellency, placing both of them in a most happy State and Condition, with freedom of continuance in both their Wills, therein plainly manifesting his Attribute of Goodness; with expectation of Homage and Obedience from both of them according to his declared Will.  
St Paul I find in several of his Epistles makes mention of some other Being's, that are in the Heavenly Places, which were made by him, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Principalities, Powers, Might's, Thrones, and Dominions. Our Interpreters think them to be several Hierarchies of Angels; though how they differ from Archangels, Cherubin, and Seraphim they understand not. I say again, it were well worthy Consideration whether they do not all rather seem to be Inhabitants in those Heavenly Bodies I have mentioned, viz. in Saturn, Jupiter, Mars, etc. and whether it be not most suitable to the scope of those Texts, as also to the Wisdom, and Power of God, to think so, and semblable to the plain course of his Providence manifested to us here on this Earth.  
The Angels I believe were those Morning Stars we read of Job 38.7. that Sung together the Praises of their great Creator, and the Sons of God that shouted for joy. Although in that State some of them continued not, some Legions of them revolting through Pride and Malice, which High Provocation against his Divine Sovereignty provoked him to exert his Attributes of Power and Justice, 
His Justice exerted.  which forthwith bound them fast in Chains of outer Darkness and Torment, to be still further increased at the Judgement of the last day.  
These envying at God's Glory, and the Happiness of Mankind, and maliciously designing by Lies and Dissimulation to obstruct the one, and ruin the other, they drew Man into the same Misery and Mischief with themselves. ☞ But God had an Attribute in reserve, which now he made to appear, viz. his Philanthropy, 
His Love to Man appeared.  or Love to Man, thus overcome through frailty, and by Temptation. And this of Love set all the rest of his Attributes at work, 
His Wisdom exalted.  in order to their Glorification and Advancement.— His Wisdom contrived a way for the satisfaction of his offended Justice, 
His Mercy magnified.  and for the Magnifying of his Mercy, which now he manifested, in sending his Son into this World, and to take upon him Humane Nature, and therein to suffer and die, while by his Godhead he should satisfy.— Then did the Divine Power exert itself beyond all reach of Nature, 
His Power advanced.  and raised him from the Dead, and set him at his own right Hand, triumphing thereby over Death and Hell, that all Mankind that would believe on him, and manifest it by Love and Obedience to the Principles and Rules of that everlasting Gospel which he Preached, might be freed from the Curse which by the breach of his Law they had incurred, and be also placed in a surer and safer State of Happiness than that which they had lost; affording them also the assistance of the Holy Ghost to be their Guide and Comforter to the end of the World. The rest of Mankind that wilfully refused to close with the tender of his Son, and shall persevere in their Rebellions against his declared Will, he left to perish in their Unbelief, and to make some satisfaction to his Justice in their everlasting Condemnation.  
And now God rides triumphantly in the Chariot of Exaltation of all his Attributes, far higher than in all his aforesaid works of Creation, to the amazement of Angels and Men, insomuch as the Holy Angels delight to pry into this Mystery of our Redemption; 
Of St Paul 's lofty stile.  and St Paul cannot mention any thing about it without raptures of Admiration, and lofty Expressions, no Author affording the like.— The Divine Wisdom which contrived it is called by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, manifold Wisdom. Eph. 3.10. and the Wisdom of God in a Mystery, 1 Cor. 2.7. The Power exerted about the Resurrection of Christ he styles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the might of his strength, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the exceeding greatness of his Power, Eph. 1.19. He seems often not to be able to find words suitable to express his mind, especially when he is speaking of God's Love, the value of Grace, or Heaven's Glory, but runs into Hyperboles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from one Hyperbole to another, as I find in 2 Cor. 4.17. The Greek Tongue which of all Languages is the most Copious, not affording words significant and lofty enough to him to make out his Notions, nor can any other into which it is translated, render the full sense of it.  

God's new and higher Titles.  He who among the Jews was usually called by the Title of, The God of Heaven, and The Lord of Hosts, and among the Ancient Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from his Creating of this great Machine of the World, and his concurrence to every enterprise therein, is by the direction of his own Spirit to the Penmen of the New Testament called by other Names, referring to this work of our Redemption, as if therein God had acquired to himself new Attributes, and higher Titles wherein he glories far more, than in his works of Creation, or Providence.  
Hence it is that he is called the God of 
☞  Love, 2 Cor. 13.11. The God of all Grace, 1 Pet. 5.10. God rich in Mercy, Eph. 2.4. His Love was from himself alone, voluntary, and transcendently beyond all compare. And therefore our Saviour describing of it, could go no higher than to say, God so loved the World that he gave, etc. Joh. 3.16. 'tis such a sic as has no sicut.— His Mercy is Unspeakable, Everlasting, and without all Parallel, having nothing of Merit to excite it, nor expecting any Retribution to requite it.— His Justice beyond Exception, while he only leaves them to perish in their Misery, who wilfully refuse the Remedy.  

The Sum of the Gospel.  These things are the Consummation of the Law which God gave to Moses; the Sum of the Gospel which Christ and his Apostles preached in the World, of which we are all bond not only to have the Notions in our Heads, but a Relish of them on our Hearts, and to manifest the fruit in our Lives. In that Gospel is made out to us the Infinite Goodness of God the Father; the unspeak-able Love of Jesus Christ; and the Comfortable Presence and Guidance of the Spirit; enough to persuade us to be serious and consider, if we have any due awe or Reverence for that great Name.— The Purity of the Precepts, the Preciousness of the Promises, the Amiableness of Virtue, the inestimable value of Grace, and the Recompense of Reward carry Argument sufficient to engage us to weigh them. The frequent dangers of Sickness, the certainty of Death, the Examples of Wise Men when they come to die, the Hope of Heaven, the Terrors of Hell, and the Account that must be given, one would think should be enough to awaken us.— In the understanding of these things ought Youth to be trained, that they may the better keep the savour of 'em when they come to be in years. 'Tis silly not to know them; 'tis Folly to neglect them, and desperate Madness to despise them, since without them we can neither live comfortably, nor die contentedly.  
Mankind does naturally thirst after Wisdom, as that which is the pabulum, 
The rationality of the Christian Religion.  or repast of his Rational Soul. Certainly the Christian Religion held forth in the Gospel teaches the most excellent Wisdom, and is the most Rational thing in the World, affording the most ample satisfaction to the Soul of a Man, even far above all the Mysteries in Nature that we reckoned up before, or any other in Art which the Reason of Man has found out; yea even infinitely beyond all Mathematical Demonstration. Those are Heavenly Mysteries which the Wisdom of God found out at the first, which he kept hid from Ages, but now has made manifest in the World. Such as the Angels covet to peep into, and then much more should we, whom it specially concerns; seeing if we take care in reference to them to be be wise unto Sobriety, they are able to make us wise unto Salvation. But of these things Divines are best fitted to treat; and herein our own Countrymen since the Reformation have exceeded all others, in abundance of Volumes, both in Latin and English: These are the Subjects on which they constantly preach, and which we ought to love to hear, and they are or aught to be every good Man's Study, in order to his own Souls Health, or his Work to his Brother's Edification while we are on Earth; yea and these are the ordinary road that will lead us to the Glory of Heaven.— And this leads me to a further enquiry.—  

Of the Seat of the Blessed.  We read in Scripture of an Inheritance referved in Heaven, and do believe that there we shall find an everlasting Rest, and a Consummation of Bliss. Now in what part of Heaven we may expect this to be, and where is that Seat of the Blessed, I find our Divines are not throughly agreed.— Some place it above the Starry Heaven, but from what ground they tell us not.— That is an immeasurable Space, and methink not so suitable for Finite Being's, as without doubt we shall be. Others that I have met withal, think it is in some of the Planets: But since we are assured that they are dark Bodies, and have no inherent Light in them, and perhaps of the same Nature, if not Matter, with this Earth, they seem not to be Places so sit for Glorified Being's. If I may be allowed to bring my modest Opinion to the Test, I rather think it shall be in the Sun, where the Light is inherent, where the great King of Heaven will probably manifest his special Presence, being also in the Centre of the Heavens. Besides I have other Reasons.— Our Saviour, Mat. 13.43. describing the State of Bliss which the Saints shall have in Heaven, says, they shall shine as the Sun in the Kingdom of God; which though Divines limit it to a Spiritual sense, yet why may it not be more comprehensive?— Again Rev. 12.1. the Church is represented by a Woman clothed with the Sun, having the Moon under her feet. If that was an Emblem of the Primitive Church in her State militant, what hinders but it may be applicable also to Her in her State triumphant? Especially seeing we find it called by St Paul, the Inheritance of the Saints in Light, Col. 1.12.  
To these I'll add two places more which being compared together seem to make it much more evident, viz. Psal. 19.4. where the Septuagint, which is constantly followed by our Saviour and the Apostles who were Penmen of the New Testament speaks expressly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He hath se● his Tabernacle in the Sun— with Rev. 21.3. where the Prophet describing the Heavenly Jerusalem, says, He heard a great voice out of Heaven, saying, Behold the Tabernacle of God is with men, and he will dwell with them— So as it seem to be with Men, and in the Sun.  
But I would be modest, and indeed we ought all so to be, that we do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be not over wise, but always to Sobriety.— Our Happiness not consisting so much in the Place that is provided, though we are sure 'tis in the Heavens, as in the Beatifical Vision of the Blessed Trinity, and the participation of his Glory, which seems to be best manifested to such finite Creatures as we are, and shall be, in glorious Light. Only Rev. 14.4. It is said they shall follow the Lamb, whithersoever he goes; so that whether it shall be in one place or other, as by Grace we follow the Lamb here in this our Pilgrimage, we shall then follow him in Glory; and doubt less there is our chief Bliss and Happiness, seeing in his Presence is fullness of Joy, and at his right hand are Pleasure● for evermore, Psal. 16.11.— But this I leave also to the Learned and Pious of the Clergy, and shall now resume my Subject, and treat of the Heavens, and their Motions.—  

God's Attributes further made out.  If we consider the Motions of the Planets, either proper to every one of them about the Sun as they appear to our Eyes, in their annual Revolutions; or the diurnal Motions of them all, according to that of the first Mover (as Philosophers speak) from the East to the West, together with the signal inequality of each to other in respect of time, and yet unalterable regularity, whereby we can predict their mutual Aspects 100 years beforehand; as also the Motions of all the fixed Stars from the West to the East, so as since Ptolemy they have gone half a Sign, viz. 15 Degrees to the East. Likewise if we ponder upon the Planetary Motions, and their Effects to make Summer and Winter, produce Fruits, Animals, and what not upon the Earth, and in the Sea, as natural Causes; Do they not plainly make out the Eternal Wisdom, Power, Glory and Goodness of God, who has disposed them so?  
It was the Philosopher's Assertion, That the Heavens are moved by the Intelligences; as if he would have said, They are moved by supernatural Wisdom and Power. And truly more he could not well have said, wanting the Light of Scripture, and immediate Revelation.  

The conviction of the Heathens.  These things alone yielded large conviction to the Wisest and most Considerate Heathens that there is a God, who stretched out that spangled Curtain even to almost an infinite distance; and gave orderly motion to the Heavens, which can never be interrupted, till he shall please to fold them up as a Scroll at the dissolution of all things, as we are taught to expect.  
Now they having such clear ground of Conviction to their Reason that there is a God, who has by the visible things of the Creation, thus manifested his Eternal Power and Godhead, while yet they (some of them) ascribed Deity to the Stars, and adored them; and others of 'em, according to their trifling Fancies, framed other gods whom they worshipped, are left without excuse, and must necessarily be condemned by the Law of natural Reason, that arises from their reading in this Book of his Providence, together with the other Law of Nature Written in Man's Heart, whereby he knows what is Morally good or evil. Both which do point out not only that there is a God of Infinite Essence, but that he alone was to be worshipped, and adored, though they knew not well how; which was afterwards revealed to the Jews, though darkly in Types and Shadows, but most clearly to us in the Gospel of Christ.  

The rise of Astronomy.  The admirable Fabric of Heaven, together with the Stars, and their Motions, and a hundred things more that depend thereupon, being observed in all Ages by the Learned, have produced matter and occasion of compiling the most noble Art of Astronomy; which in its Original is very Ancient, unto which every Age has afforded some improvement, and this of ours not a little, in the finding out of many useful Rules, Helps, and new Discoveries mentioned before, not known to the Ancients; all which conduce to the greater Exaltation of the aforesaid Attributes of God, by how much more truly we come to understand his most Glorious works of Creation.  

The rise of Astrology.  The Effects of these upon this lower Orb of the Earth and Sea, which are thought to proceéd either from the Temperature of the Stars themselves, or from the Aspects of the Planets, and their Conjunction with the fixed Stars, referring either to the alteration of the Wether, or the Humours of our Bodies, or the Disposition of our Minds, which some fancy to be the natural Products of those Heavenly Bodies so changing their places, (which whether so or no, I cannot now stand to discuss) I say these have begot the Art of Astrology.  
And that they have some Effects upon the things here below, I think no Wise man will doubt, Bringing Rain or Drought, Storms or fair weather. Yea and the Holy Scripture expresses as much, Job 38. Canst thou restrain the influence of the Pleyades (says God to Job) or lose the Bands of Orion? as if he had said, Canst thou hinder the Rain when it falls? or canst thou make it Thaw when it Freezes? The Pleyades being a moist Constellation in the Shoulder of Taurus causing Rain, by which the Sun passes in April bringing Showers; and Orion a dry Constellation rising in November, producing Storms and Frost. Now Astrology considers some of the Planets in their Influences as propitious to Mankind, viz. Jupiter and Venus, whom therefore they call the greater and lesser Fortunes, and think their Aspects to bode well: while they look upon others as inimicitious to our Nature, viz. Saturn and Mars, and thence do style them the two Malignants, and judge their Mixture to produce ill Effects; especially being conjoined with some of those fixed Stars, which they think to be of the Nature of one of the said Planets, upon which account they pretend to Prognosticate good or evil to ensue.  
That the Art of Astronomy may consist with Christianity, and the Knowledge and serious Veneration of the great God, I make no Question at all. But as for Astrology, especially the Judicial Part of it, I have some grounds of Hesitation. This I fear is that Art of the Heathen, mentioned Jer. 10.1. which with so much seriousness and Authority, in the Name of the Lord, the Prophet forbids the Jews and us to learn, viz. Learn not the Art of the Heathen, and be not dismayed at the Signs of Heaven, for the Heathen are dismayed at them.  
I hearty wish there were not too much reason to observe, that those who do most addict themselves to Judicial Astrology, or telling fortunes by the Stars, as also such as consult in that kind, can scarce in the Judgement of ordinary Charity, be accounted serious Christians. And in truth some of them are apparently ridiculous, and vain in their Imaginations, who while they undertake to tell others their Fortunes, do not see their own Fates, when they are upon the very brink of imminent dangers.  

Jewish Rabbins.  The Jewish Rabbins report that the Ancient Hebrews were very much addicted to the Study of the Stars, both as to their Natures, Motions, and Influences; and that they were the first of the Nations that knew any thing of that kind, from whom it was diffused to their Neighbours, the Chaldeans and Egyptians; and this was part of that Learning wherein Moses was said to be well skilled. Aben Ezra tells that they first divided the Stars into Constellations, and expressed them all by the Hebrew Letters, which when they had gone through, they added a second Letter to express the shape, and ofttimes a third to set forth the Nature of the Constellation.  

Innocent in their Calculations.  R. Chomer confessed that the Ancient Hebrews observed that which pure Innocence made out to them, attributing no other Effects to the Stars, than what was merely natural. Of the Planets they accounted the Sun most fortunate, as being the Principle of Life, and judged the Child to be of a healthful constitution, in whose Nativity they saw it predominant: And next that Jupiter and Venus, because of their great Luster, as also in their active Qualities they are Temperate. Saturn they thought to be bad by reason of his Coldness, and Mars through intemperate Heat, and Dryness: Luna in the Increase they reckoned to betoken Health and Strength, and in the Wain the contrary; and Mercury to be of a middle Quality, good or bad, according as he was joined with others.  
And thus they also judged of the Signs, and the other Constellations, according to their Temperature, when they saw them in the Horoscope of a Nativity, that the Native would incline to Heat, or Cold, or Dryness, or Moisture; or to be of a temperate humour, and for the same reason to be of a meek, and affable Disposition, or else heady, hasty, and choleric. Nor did they go further, says my Author. And of thus much some good use might be made, while discerning the Inclinations of Children to a Predominancy of some of the four Qualities, their Diet, and such Air, and other Regimin of Health might be chosen for them, as might rectify their Constitutions by preserving a Mediocrity.  
But as for the telling of Fortunes, and Predicting the Fates either of Persons or Kingdoms by the Stars, it's not only Heathenish as beforesaid, but it's also ridiculous and false, and so has been found in all Ages since it came into use; and therefore it was wisely forbidden by the Ancient Church, and is most justly exploded by all wise Politicians and Lawmakers in Europe.  

The Holy Patriarches.  There are some so daring as to aver, That the Holy Patriarches Abraham, Isaac, and Jacob were well skilled in Astronomy; and particularly Josephus reports that Abraham communicated much herein to the Egyptians, while he sojourned there; but that is gratis dictum, since he lived so many Centuries after Abraham, that he can neither well prove it, nor give us grounds to believe it, if we should be sceptical.  
I take the Family of Terah, who was Abraham's Father, to have been one of the best that was in all the East, living in an eminent place, viz. Vr of the Chaldees; and that Abraham might be presumed to be Educated in what ever was the breeding or Learning of that Age, and so probably in the Study of the Stars: But that he and his Sons should be said to have been so eminent therein, and in Astrology too, especially Judicial, as some would pretend to prove: I think it's a great presumption grounded on a mistake, in respect of their frequent postures of Devotion, looking up to Heaven, without any Image before them, according to the Custom of the Nations among whom they lived; they thought they were observing the Heavenly Bodies, when they were in their most serious Devotions and Communion with God. As also, That their removal of their Families and Herds (wherein consisted the Wealth of that Age) was from the presages of the Stars, of some evil to come; not understanding that it came from the immediate Command and Appointment of God, as the Text most plainly makes out.  
I know R. Abarbanel pretends to prove, That they were knowing even in Astrology, and perhaps too Ceremonious therein, yea more than was owned by any in that Age; in his Exposition on that Text in the 30th of Gen. 11. Where Leah having a Child born to Jacob by her Maid Zilpah, she called his Name Gad, which is the Name among them of the Planet Jupiter (as saith Aben-Ezra) and signifies a Fortune, as now that Planet is called Fortuna major: which Interpretation the Learned Gaffarellus the French Critic seems to close with.  
But what though it signifies a Fortune, and the word be an Epithet of Jupiter, does it not also signify a Troop? And may not the sense more properly be such, that finding the Woman fruitful, she thought herself Fortunate in it, and might expect a great Number, or a Company, or a Troop of Children, as our Translation renders the word? Yea and Jacob himself, who seems to be the best Interpreter, plainly takes it in this sense, Gen. 49.19. Gad, a Troop shall overcome him, but he shall overcome at last. And besides there's another reason why (methink) it should be taken in this sense, and not with respect to Jupiter, because none of the other Children are Named with any respect to the Predominant Planet. And further, if it be meant a good Fortune, then would it enterfere with the next Child that Zilphah bore, wherein she said she was happy, and called his Name Asher. Besides, if that had been the matter aimed at, and a good Fortune had been predicted, it was plainly an Error, in Prognostication, like others of that kind; for he had no better fortune did betid him than others of his Brethren, nor yet so good as some of them, especially Judah, from whom came the Sceptre. Nor yet was that which Jacob foretold of Gad any other than according to the Spirit of Prophecy, as of all the rest; and not a Prognostication from Jupiter's Dominion in the Horoscope of his Nativity.  
Moreover this was said by Leah, a Woman, whom we cannot suppose to have had any knowledge in Astrology. Nor can it be supposed that she had learned it from Jacob, who seems not to have been present at the Births of his Children, but to have left the Naming of them all to the Women. Besides of all the rest of the Patriarches, there was the least reason to think that Jacob understood that Art of the Heathen, which doubtless his Grandfather and Father knew to be unlawful, which we see was afterwards expressly forbidden to the whole Nation.  
After this I find this Knowledge of the Stars was followed by the Greeks. These either through Pride, or affectation of Repute, that they might seem to be Inventors of new things, changed the Hebrew Characters into the Names of Animals, as Beasts, Birds, and Fishes, and some Inanimates also as they thought fit, of which no good reason can be given: And some they called by their Heroes, or Women that were famous in Story. To these afterwards did the Hebrews and Chaldeans conform, that there might be a right understanding among them in those matters; therein yielding to the Learning, Wisdom, and Authority of the Greeks, who were now of highest Repute in the World; and besides were become Masters of the Empire, and so might perhaps challenge a Compliance; whom the Romans also followed, and all the Western Monarchy retain to this day, without any considerable alteration. And this may be observed in the Septuagints Translation of the Old Testament, in all the places where any of the Constellations are mentioned, that those Interpreters hold not to the Hebrew, as in all other proper Names they use to do; but give other Names, even the same that are used in all profane Authors, to which all the Learned of the World to conform, thus Job 9.9. as also Job 38. That which the Hebrew calls Ash, they call Arcturus; Chesil, they call Orion; and Cimah, they call Pleiades.  
Neither is the Study of the Stars eligible for itself alone, affording the greatest variety of pleasure above all natural Studies in the world; but it's also useful to other ends, and serviceable to other Arts and Faculties, while several of them cannot be rightly managed without a due knowledge of them, their Motions and Influences. I shall content myself with two, viz. Physic and Navigation.  

Astronomy useful in Physic.  All men know the Stars have a great power upon the Humours of our Bodies, as Second Causes, and do cause great Mutations in order to Health and Sickness; and therefore we find it requisite for us in the Exercise of our Faculty of Physic, to observe the rise and settings of great Constellations, and the Positions of the most ponderous Planets in them, whereby we are enabled to Predict what Diseases are like to ensue, and prepare accordingly, even before they invade us.  
And hence it is that our great Master Hypocrates (De Aere, Aq. & Loc.) says, That Astronomy does very much conduce to the Art of Physic, as without which a Physician cannot manage it to his Reputations as he ought. Especially it's useful to us in our Prognostics, whereby we are the better enabled to foretell either the Symptoms, or the event of a Disease, in order to Life or Death. There are indeed a great many things to be observed in order to the making of a right Prognostic, as the Nature of the Disease, the Constitution and Strength of the Patient; together with his compliance or noncompliance to use Means, the time of the Disease, and the Suitableness to his Constitution, and the Season of the Year, and several other things; but the Position of the Stars, especially the Moon, affords no little help.  
In acute Diseases we see sudden Mutations many times in order to Life or Death, which we call Crises; which happen in or near the 7th Day from the Decumbiture, or 14th, or 21th, etc. Now these depend upon the Moon's Motion to a Trine or Opposition, or to her place at the beginning of the Disease, and do come sooner or later, as she is in her quick, slow, or mean Motion, which may be foretold accordingly; and 'tis certain they prove better and perfecter, if the Moon apply to Jupiter or Venus, their Influences being found strengthening to our Nature; and worse if she apply to Saturn or Mars, whose eminent Cold or Heat, or other occult Influences are hurtful, (Vid. Gal. de diebus Decretoriis.) And these Crises do usually happen either when the Moon comes to the first Angle in peracute Diseases, or the second, or third. Now while a Physician is all along acting for the Patient according to right Reason, and the Rules of Art, he may depend upon God for Success, and give a rational account to wise Men, whatever the Event be. And if he has joined to his skill in his Faculty this Knowledge in Astronomy, to observe the Moon's Motions, and her Conjunction to the fixed Stars, and the Planets, so as he can Predict the Crises to come sooner, or later, and to be better or worse on probable grounds, it's very Satisfactory to wise Men, and Ornamental to his Faculty, and tends to his Reputation. But as for those that would have Bleeding, Vomiting, Purging, etc. to be done only when the Moon is in such or such Signs; as we see our Almanac-makers direct, (yea and I find some Physicians go that way) I think they do nimis altum sapere, being more nice than wise: Those are to be done, or not, according to the Nature of the Disease, the Strength of the Patient, Nature's inclinations, etc. If we should ordinarily stay till the Moon come to such Signs as they mention, it would undoubtedly tend to the hazard of many a Man's Life.  
But these things would require a peculiar Tract; I'll therefore rather refer the Learned Reader to Dariotus (de Morbis & Diebus criticis) than enlarge the Porch any further.  

Also for Navigation.  So also the knowledge of the Stars is most necessary to the Art of Navigation; an Art so useful to the world, that it maintains converse among mankind, and makes all the Inhabitants of the Universe to be as of one Corporation, and without which, all Islands would be no less than Prisons to their Possessors; and we of this should too truly (as was said of old) be divided from the World, divisos Orbe Britannos. By the Elevation of the Polestar, whether in this or the Southern Clime, they know the Latitude, and what course or length they steer; and in case that be Clouded, they reckon by other Stars of prime Magnitude, that shall happen to appear, or by the Sun, whose Meridian height they take, and so judge whereabouts they are, when they are without all view of Land, for Weeks or Months together. And by the help of other Stars of prime Magnitude, their Rising, Culminating, or Setting, they have a good guess of their Longitude, which it's hoped in a little time may be yet further improved; which if ever it come to pass, it must assuredly be performed by the truer and fuller understanding of the Motions of the Stars.  
Perhaps it may seem strange to some, what I have related concerning those new Observables among the Heavenly Bodies, which they never heard of before, viz. that the Planets are dark Bodies, and have no light but what they received from the Sun, and that is by whirling about their Centres in their several Periods, which makes Day and Night in them; and that some of them have Moons that turn about them, and that the Sun itself turns upon its Centre, etc. Let such know that the things are not more strange than true; for I have said nothing but what we see with our Eyes, and of which I have a thousand witnesses. As for the Consequences which thence I have inferred; that 'tis probable this Globe of the Earth and Sea turns like all the rest for the making of our Day and Night; That the Planets may probably be inhabited Worlds as well as this Earth; That then those passages in St Paul's Epistles, where he treats of those that are in the Heavenly places, (which perhaps are some of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St Peter tells of, viz. things hard to be understood) may admit of a literal sense: I impose upon no man's belief; nor yet in that Notion, that the Sun is the Seat of the Blessed. Let him that reads, use his judgement of Discretion. In these things that are not the fide, let the best Arguments carry it, if they may but consist with the Sense of Holy Scripture, and cross not matters of Faith.  
I have reasoned with modesty according to my module, and shall not wilfully fall out with any man that differs from me. So I close this Discourse with that of a Modern Poet:  
Non eadem sentire bonos de rebus iisdem  
Incolumi licuit semper amicitia.  
London, Basinghall-street, ☽ July 18.1681.   

THE GOUT-RAPTURES, Augmented and Improved. ΑΣΤΡΟΜΑΞΙΑ: OR, AN Historical Fiction OF A War among the Stars. In English, Latin and Greek Lyric VERSE. Useful for Schools, and such as would apply themselves to the Study of Astronomy, and the Celestial Globe.  
By Robert Witty, Doctor in Physic in both Universities, and Fellow of the College of Physicians in London.  
LONDON, Printed by J. M. and are to be sold by the Boksellers in London, 1681.   

TO THE READER.  
THis following Ode has been so acceptable to the truly Learned and Judicious, in its first Edition, which therefore has been taken into some Schools, and made use of as an Introduction to the Study of the Celestial Globe, that it has encouraged me to a second Edition, with the Addition of forty Stanza's in all the three Languages, to make it still more useful to those ends.  
I was in a fit of the Gout when I first projected it, and being not able to handle a Pen, or turn over the Leaves of a Book, I happened to fall into a Contemplation of the Celestial Bodies, with the Modern Opinions of Wise men concerning their Motions, Aspects and other Accidents; of which I have been discoursing more at large in my Ouranoscopy, or Survey of the Heavens, to which therefore I have thought fit to tack this, as both referring to the same thing; only differing in this, that the other relates to matters of Fact and Judgement, and this to Fancy. And the Subject running much in my mind, I fancied that it might be pleasant to make an Historical Fiction of a War among the Stars, and not improperly, seeing all Astronomers do agree that there are inimicitious Aspects among them sometimes, as well as amicable; and the Nature and Influences which are ordinarily ascribed to them, whether they be the Planets, or fixed Constellations, render them as contrary each to other.  
This set my Fancy on work to invent an occasion of Difference among them. Now Saturn being called by Astronomers Infortunium majus, (or the great Misfortune) and Capricorn his Day-house being in Opposition to Cancer, where the Moon is said to be the Lady, and to have the chief Dominion; I pitched the breach of peace in the Opposition of those two Houses, which are ordinarily called the two Tropics, and consequently in his Opposition to Luna, as quarrelling at her ruling of the Night because of her Female Sex, and so at all the rest of that Sex in Heaven; and thereupon to fortify himself in Capricorn and Aquarius, which is the next Sign, and called his Night-house; and Mars whom Astrologers call Infortunium minus (or the Less Misfortune) to come into Conspiracy with him, as also the Great Centaur, a Southern Constellation, consisting of a great many Eminent Stars, and these to bring in Forces from their several Quarters, unto the Conspiracy of Saturn.  
Luna being in Cancer rises in Opposition; Jupiter which is the principal Star of all, and called Fortuna major (or the greater Fortune) is startled at it, and sends forth his Scouts, the Eagle and the Little Dog to make discovery of them. Then he, being exalted in Cancer, called a council of all the Constellations that bear the Names of Men, some of which we find mentioned in the Scriptures in several places.  
To them he makes a Speech, telling what Saturn and Mars had done, wherein he does but describe the Nature of those two Planets, and the State of the Heavens, according to the Vulgar Opinions and acceptation of Astrologers. To whom Orion in the name of the rest does rejoin, making a further description of the Stars.  
By their Advice and Help he raises two Armies, the one a standing Army of the fixed Stars, the other a flying Army of the Planets.  
The War is proclaimed by the roaring of the Lion, and seconded by all the Celestial Cattle and Birds, who do every one send forth an Alarm in their proper tones. Then he sets upon the Rebels, to whom he found joined in Confederacy all the Fiends of Hell, and the Idols and Heathen gods in Taurus, who had now declared another cause of the War.  
Then began the fight, where Jupiter did severe Execution upon the Confederates, and then pursued the Rebels, who fly before him from Sign to Sign, till coming into Scorpio, (which is said by Astrologers to respect the Secrets, and to incline those in whose Nativities it happens to be in the Horoscope, unto Lust) Cupid with an enchanted Arrow, which he is feigned to shoot out of Sagittary (which is a Sign form in the Globe like an Archer) into the Sign Scorpio, puts an end to the War; and by force of the Enchantment they fall in Love one with another. Mars and Venus are in Conjunction; Mercury prefers Cupid before all the Gods; Vulcan takes Mars and Venus in his Net; Jupiter courts Danae and Alcumena; Saturn courts Luna; she applies to Sol, who is King of the Planets, and of all the Stars, and is fancied to have been chased out of Heaven, till Jupiter had run through the Twelve Signs, to scour out▪ the Rebels, which he does pass through in the space of twelve years. Sol by a Northern Constellation is called home again, and by degrees settles all things in Peace.  
In many things the Story may seem to run parallel to the late Transactions in this Kingdom, especially towards the latter end, referring to his Majesty's most happy Restauration, and many Circumstances that attended it; although it cannot be expected that Similitudes should run of four feet, and quadrate in every Punctilio. And herein I hope the Fancy will offend no man, especially not my Superiors, whom in every capacity I profess myself ready to serve to my utmost, and do endeavour never to disoblige.  
I have indeed taken a little (I hope) innocent liberty to fetch in matter to make a formal story for my Fancy to dilate on, which possibly I may do without offence to such as are Ingenuous, while I only please myself in the Parallel betwixt the Sun and the King, and the restitution thereof after a long supposed Darkness and Confusion, to his Majesty's Restauration.  
But in this feigned story I have taken occasion to mention all the Planets, with their Natures and Properties, together with the Twelve Signs of the Zodiac, and the fifty Constellations noted by the Ancients, especially by Aratus in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
I add also some other Names of principal Stars, and other parts of Heaven real and imaginary, whereof frequent mention is made by Astronomers. Likewise I point at several of the principal Lines and parts of the Celestial Globe, which being brought into order by way of History, (though feigned) may conduce to help the memory in the Study of Astronomy, and the use of the Globe. And this I have done in English, Lavine, and Greek, with propriety of words according to my module. And the Fancy being projected, and a great many staves made while I was in the Gout, I call Gout Raptures, which afterwards as my other Occasions would permit, I went on with, and finished.  
If any man say, it was time not so well spent as it might have been, I think so too; yet it was not so ill spent, as perhaps a rigid Momus, or Melancholic person may suppose. Aratus whom I mentioned before to have writ on the Subject, was in high esteem for that Poem, among both Ancient and Modern Writers; on which piece many Greek Writers have made their Scholia, or Animadversions, as Theon, Eratosthenes, Ptolemy, Hesychius, Proclus, Hyginus, Achilles Tatius, and as some Learned Men report three times as many more; besides an abundance of Latin Authors, as Germanicus Caesar, Cicero, Ovid, Avienus, Paulus Gallucius, etc. and several of our Country men. But above all, I find St Paul did not only read this Poem of his, but in his Sermon at Athens, Acts 17. vers. 28. he citys a passage out of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for we are his Offspring, and is part of the 5th verse in Aratus; which may suffice among reasonable men to give credit not only to my Author, but also to the Subject here treated of, to wit, the Stars and Constellations in Heaven.  
If any man strain at the Verse which is not in the usual mode, let him read the Lyric Poets in Greek, who I think have taken more liberty than I, both as to measure and Meeter. Besides my Fancy was to imitate an old sort of Verse well known to Cantabrigians, made in English, Latin, and Greek, from whence I took the Notion—  
I know more than Apollo,  
For as he laid a sleeping,  
I saw the Stars at mortal jars,  
And Vulcan was a weeping, etc.  
And further, I am sure, I might have done the same much more easily in Heroics, wherein I had not been bound up so strictly to Rhyme or Meeter.  
If any object that it is but a Fiction, let such consider well of Jothams' Parable, Jud. 9 Or of the History of Dives and Lazarus, and several that might be mentioned; nothing being more usual both in Sacred and Profane Writings, than to teach by way of Fiction, and point out serious things in Parables. And thus we find the Learning of the Ancients did consist very much in Mythology, and ours is employed in the frequent use of Tropes and Figures, which without the annulling of that most noble Art of Rhetoric, we cannot lay aside.  
If any man quarrel at some unpolisht expression in the English Copy, which he fancies might have been better phrased; Let such know, I am not conceited of any thing here said, nor had he been troubled with the view of them, if I had not been overcome with the Importunity of some Friends of sufficient Learning, who thought they might be useful to the public, which we ought all to serve. But I do express myself, and my sense of things in such words, as did then best suit my Genius, that the three Languages might explain one another. Besides (it may be) I do purposely make choice of such Expressions to point out some Terms of Art, referring to Astronomy, or somewhat in the Globe which I design to explicate, and then I hold to the Sense in all the Versions, reserving to each Language its proper Idiom: And herein I do willingly submit to the judgement of such as understand them all, rather than to the carping censure of such as know nothing more than their own Mother's Tongue.  
Take it as it is, if it may profit or delight any ingenious Reader, I have my Design; and if by my endeavours herein I do but little good to others; yet this is great good to me, that by my labour herein I have kept myself in action, and so do neither hurt to others, nor receive any to myself. In the mean time as I spent not much time in it, (for I did it at idle hours, and in my Journeys) so thereby I employed my Fancy in the Study of the Globe, and of the Languages, especially of the Greek, wherein I should be glad still to make further improvement.   


The Names of the Planets with their Characters.  
♄ Saturn  
♃ Jupiter  
♂ Mars  
☉ Sol  
♀ Venus  
☿ Mercury  
☽ Luna.   

The Names of the twelve Signs of the Zodiac with their Characters.  
♈ Aries  
♉ Taurus  
♊ Gemini  
♋ Cancer  
♌ Leo  
♍ Virgo  
♎ Libra  
♏ Scorpio  
♐ Sagittarius  
♑ Capricornus  
♒ Aquarius  
♓ Pisces   

The Names of the rest of the fixed Constellations, as they come in Order in the Story.  
Cassiopeia's Chair.  
Ariadne's Crown.  
Andromeda.  
Berenice's Hair.  
The Centaur.  
The Eagle.  
The little Dog.  
Antinous.  
Arcturus.  
Orion.  
Ophiuchus.  
Castor.  
Pollux.  
Arctophylax.  
Cepheus.  
Heniochus.  
The Horse, i. e. Pegasus.  
The two Dogs.  
The two Bears.  
The Wolf.  
The Dragon.  
The Goat.  
The Hare.  
The Serpent.  
The Crow.  
The Swan.  
The Crane.  
The Vulture.  
The Dove.  
The Peacock.  
The Phoenix.  
The Altar.  
The Pleyades.  
The Hyadeses.  
The River Eridanus.  
The Arrow, or Dart.  
Perseus.  
The Gorgon's head i. e. Medusa.  
Hercules.  
Noah's Ark, or Ship.  
Bootes.  
The Milky way.  
The Viol.  
The Southern Fishes.  
The Dolphin.  
The Whale.  
The Northern Crown.  
The Cup.  
The Triangle.    

Several principal Stars, and parts of Heaven which are occasionally mentioned, together with other Lines and parts of the Globe, which do frequently occur in the Writings of Astronomers.  

Stars of prime Magnitude.  
The Dog-star. Sirius.  
Aldebaran. Bull's eye.  
Virgin's Spike.  
Scorpion's heart.  
Arcturus.  
Bootes.   
A Planet may be 

Direct.  
Stationary.  
Retrograde.    
Planets have their 

Houses.  
Exaltations.  
Detriments.  
Ealls.    
The Moon has three motions, 

Slow,  
Mean.  
Rapid.    
Tropics two, 

Cancer.  
Capricorn.    
Hemispheres 2.  
Zones 5.  
Poles 2.  
Imaginary lines 

Ecliptic.  
Aequinoctial.  
Horizontal.  
Meridian.  
Parallel.    
Imaginary parts 

☊ Dragons head.  
☋ Dragons tail.  
⊕ Part of Fortune.    
The Spheres and Orbs of the Planets. Mazaroth. i.e. The 12 Signs. Zodiac. i.e. The Circle of the 12 Signs wherein the Planets move. The Zenith and Nadir, or two perpendicular points above and beneath us.   

After the coming forth of the former Edition of the Gout-Raptures, the late Reverend and Eminently Learned Gentleman subscribed, sent the Author a very kind Letter, together with these two Papers of Verses— Printed exactly by his own Copy.  

In ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viri Doctissimi & verè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Roberti Wittie, M. D.  

CArmina de coelo possunt deducere Lunam:  
Praestitit ingenio hoc Wittius ecce suo.  
Saturnum, & Lunam, & pugnantia vidimus astra,  
Stellasque armatas, ordine quamque suo.  
Ad nos de coelo deducit Sydera, pugnas  
Astrorum nostris dum facit essepares.  
Quinetiam haec ternis decantat praelia linguis,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vates, Ennius ipse Tricor.  
Et rhythmis canit & sonulis: haec Musica coeli;  
Stellae, & dum pugnant, harmoniam faciunt.  
Astronomo, Graecè & docto, pariterque Poetae,  
Tergeminae huic laus est debita, palma triplex.  
Quòd siqua in pugnâ hac Astrorum vulnera fiant,  
Sanabit Medicus, quae facit Astronomus.    

In Ejusdem Carmen de Podagra.  

COrripis & podagram tu, producísque podagram;  
Systole an haec licita est, Ectasis atque tibi?  
Ars longa est, & Vita brevis; sic longa podagra,  
Quam nulla Ars curat; Vita brevis, podagra,  
Contrahit haec etiam vitam, sed prorogat artem,  
Dum pede corripiens traxcrit ipse Charon.  
Morbum pro libitu reddis longúmque breuémque  
Hexametrum hinc Versum, Pentametrúmque facis.  
Causidico & lites, Medico producere morbos  
Fas est? nonnè illum corripere ergo decet?   
JA. DVPORT, D. D. Coll. Magd. apud Cantabrigienses Magister.    

These following were sent lately to the Author hereof, after perusal of the Copy of this second Edition, by the Reverend and Learned Author of those two ingenious Poems— Conflagratio Londini, & Conflagratio Northamptoniae, together with the English Translation that follows, made by his Friend a Graduate of Oxford, Nephew to the Famous Dr Wild.  


1. PEde rhythmico fuganti  
Atrox pedum nosema  
M. D. suo Rob. Wittio  
Homogeneum Poema.   

2. Podagricos dolores  
Qui pharmacis levatis,  
Cum balneis & pilulis  
Hinc vosmet auferatis.   

3. Valete venditores  
Cat aplasmatum, valete:  
Hinc ollulas & pyxidas  
Celerrimè amovete.   

4. Post artuum quietem  
Saepè aureis redemptam,  
Quicunque vult non esse stultus,  
vult salutem inemptam.   

5. Adeste quot quot estis  
Pede morbido dolentes,  
Cujus malum gravissimum  
Lassaverit medentes.   

6. Methodo en nouâ celebris  
Arthritidem molestam  
Fugat novus Podalirius,  
Ingeniosus est tam.   

7. Lucubrante ment scandit  
Superna, cùm fremit pes:  
Ad musicam dum sphaericam  
Tardigradus salit pes.   

8. Descendit indè laetus,  
Et bella coelicorum  
Ad rythmicos canit modos  
Facetus Autor horum.   

9 Sed tu, fatere, quaeso,  
Nonne astra conciendo,  
Lyram abstulis-ti Apollinis,  
Ita doctus es canendo?   

10. Quae pollice insolenti  
Mortalis ut feritur,  
Contagio Poetico  
In ecstases abitur.   

11. Ita est, vereor, Amice:  
Salientque te canente  
Famam ad novi miraculi  
Podagrici repenté.   

12. Sic punctio choreis  
Tarantulae levatur:  
Sol-fa-mi-la, Taratantara,  
Dum musicis sonatur.   

13. Finis meae hic sit Odes.  
Cum cruribus dolebo,  
Adesse si liceat mihi  
Wittissimo, valebo.   

14. Ipse interim Podagrâ,  
Redeunte si gravere;  
Benè jubeo cantu suo  
Witissimum valere.   

15. Ita ludibundus optat  
Leporibus referto,  
Frui salu te perdiù  
Sim. Fordius Roberto.    


1. TO Doctor Robert Witty,  
Who eased his Gout with rhyming,  
Present I pray, this Roundelay,  
To his own measures chiming.   

2. Farewell you busy Doctors,  
For you 've no occasion,  
That do pretend you can suspend  
Bish. Pinchfoot's Visitation.   

3. Good night Apothecaries,  
Cumber no more our shelves, Sirs,  
With Pot, and Vial, we them defy all,  
You may keep 'em for yourselves, Sirs.   

4. One Toe too many Guineas  
Oft costs in Pills and Potions:  
we'll spend no more upon that score,  
For a Song shall help our motions.   

5. Come Limpers all, be jolly,  
Bestir your stumps, my Masters;  
Though th' wicked Gout has tired out  
The Leeches and their Plasters.   

6. For now we have a Doctor  
Whose new Receipt will ease ye,  
And th' Humour root that pains your foot,  
Assuredly 'twill please ye.   

7. When's Toe severely pains him,  
His mind the Heaven's rambles;  
Where to the Spheres it pricks its ears,  
And to their Music ambles.   

8. From thence he comes down rhyming,  
And tells us all the greetings,  
With all the jars among the Stars,  
Which happen at their meetings.   

9 But Friend thou dost so tune it,  
I fear thou play'dst the wheadle;  
And while the god did seem to nod,  
Thou stolest Apollo's Fiddle.   

10. Which when soe'er it feeleth  
Th' unwonted contrectation  
Of mortal wight, it maekes him write  
Meeter by Inspiration.   

11. So 'tis, I fear, and when as  
Thou scrapest with thy clutches  
That Heavenly Lyre, each gouty Sire  
Will dance away his Crutches.   

12. Tarantula's thus stinging  
With capering is allayed;  
Sol-fa-mi-la Taratantara  
While on the Lute is played.   

13. Thus have I pleased my Fancy,  
But now I end my ditty.  
When ere the Gout shall frisk about,  
Let my Doctor be witty.   

14 Sir, when the Gout shall seize you,  
And knock you off from motion,  
I wish that fit may tune your Wit  
To such another Notion.   

15. May you ne'er need a Plaster,  
But by Wit discharge your Nerves on't,  
Prays in earnest, while he rhymes in jest,  
Doc. Rob. Wild 's Neph.   
Your Servant.    

Ad Authorem Sidereum.  

QVI podagrae te Medicum, modestus  
Gloriari nolueris; Coronâ  
Jam Triumphator meritò potitus,  
Omnibus ext as:  
Et Solum claeudo pede quum nequires  
Vel levi pulsu tetigisse; spernis:  
Atque sublimi proper as ferire  
Vertice coelum.  
Nempe quo morbo reliqui figurâ  
Induuntur Quadrupedum, reficti;  
Ipse, te, factus Jovis Alice, altum inseris astris.   
Joh. How.   

Ad Virum Ornatissimum Robertum Wittie M. D. in Lucubrationes Podagricas.  

PEgaesii Veteres sileant figmenta Caballi,  
Cujus sacratas ungula fecit aquas.  
Pes tuus Aethereas per inania scandit in Arces,  
Atque inter Superos jactat habere locum.  
Vngula nunc nostrae cedat tantum ista Podagrae  
Quantum Terra sacri distat ab arce Poli.   
Tho. Berney.   

Gout-Raptures.  


* The Reader is desired to observe the Marginal Notes all alone as he goes, which do explicate the Pages.  1. I Sing of horrid tumults  
As the Gout permits to do it;  
I stretch my throat in a triple note  
That all the World may know it.   

2. To Poetry I pretend not,  
And pain disturbs invention;  
Yet the matter's high, transcends the Sky,  
And calls for strict attention.   


Urania's one of the Nine Muses, who is said to have first writ of Astrology.  3. Urania, here's thy Subject!  
Now lend me too thy fancy;  
Of all the Nine thou shalt be mine,  
I'll to the Stars advance thee.   

4. I saw the Sun once setting,  
Down to the North descending,  
When all the Stars fell into jars  
About the Rule contending.   

5. The Hemisphere was darkened;  
The Age securely snorting;  
Long was the Night, & sharp the Fight;  
As I am now reporting.   


♄ Saturn, the great Misfortune.  6. In Capricorn old Saturn,  
The worst of all the seven,  

♑ Capricorn, his day-house.  Designed the Night to rule in spite  
Of all the Stars in Heaven.   


♄. ☽ ☍  7. His quarrel was at Luna,  
Declaring his Opinion;  
None could but vex the Female Sex  
Should hold so large Dominion.   


♋ and ♑ are the 2 Tropics. Planets are most debilitated in their falls.  8. She lowest of the Planets  
The * other Tropic claimed!  
But down she shall, and catch a * Fall;  
And thus a War's proclaimed.   


Cassiopeia's Chair, a Constellation. Ariadne's Crown, a Const. Andromeda, a Constellation. TWO Gemini. Berenice's Hair, a Constell.  9 He fret that Cassiopeia  
In a Chair of state was placed;  
Ariadne's Crown he'll have pulled down,  
Andromeda debased.   

10. Nor will he suffer Children,  
The Twins he'll tear asunder;  
Nor will he spare Berenice's Hair,  
But thus he spoke in Thunder.   

11. What! Women so to lord it!  
Both Gods and Men despise them;  
They shall obey, and I will sway  
Night's Sceptre, and chastise them.   


♒ Aquarius, Saturn's Night-house.  12. And now he joined aquary  
And Mars brought in his forces;  

♂ Mars. Centaur, a Constellation.  Yea what is more, the great Centaur,  
And crossed the Heaven's courses.   


♄. ♂. ☌. From the Aspects of the Planets, comes the alteration of the weather.  13. Malignants so conjoined  
The Clouds began to gather:  
The wind blew high, dark was the sky,  
You must expect ill weather.   


☽ in ♋. Cancer is her proper House. See the Latin version.  14. Luna hereat was crabbed,  
And risen in Opposition;  
She cast out scorns & showed her horns,  
Asserting her Commission.   

15. One ray she cast on Saturn  
By special intention,  
Who by that trick fell Lunatic,  

See the Latin.  And raged as * Stories mention.   


♃ Jupiter the most principal Star.  16. Now Jupiter appeared  
Most terribly to bluster,  
To whom no Star may once compare  
For Majesty or Luster.   


♃ ☽ ☌.  17. He Luna's right asserted  
'Gainst all that durst with stand her;  
In Peace and War bright Jupiter  
Was principal Commander.   


♃ in ♋ his Exaltation.  18. He knew old Satur's malice  
Against his Exaltation,  

See the Latin.  Which to the end he will defend  
Against the Combination.   


The Eagle, a Constell. The little Dog, a Constell. The Planets in their proper motions go from the West to the East to the East, through all the Signs of the Zodiac.  19 And having thus resolved,  
He forthwith sent the Eagle  
To spy their force, to smell their course  
He next sent out the Beagle.   

20. She in her tone described them,  
As more than she could number;  
He * Eastward ho! barked out they go,  
And all the Signs do cumber.   

21. Forthwith he called a Council  
Of all th' Celestial Sages,  
Whose noble fame had raised their Name  
Through all preceding Ages.   


Several Constellations of men's Names meet in Council.  22. Antinous, Arcturus,  
Orion, Ophiuchus,  
Castor, Pollux, Arctophylax,  
Cepheus, and Heniochus.   


Jupiter's Speech in Council.  23. 've heard (said he) of Saturn  
And Mars' Combination,  
And th' Rebel rout they have cu'ld out  
To raze our old Foundation.   


Many Stars of prime magnitude are said by Astronomers to be of the nature of ♄ & ♂.  24. You see how they have tainted  
The Stars of chiefest stature;  
And daily make them to partake  
Of their Malignant Nature.   


The two Malignants are said to have a great influence upon the World.  25. In Earth they breed Diseases,  
In States they make Commotion;  
With storms they tear the Atmosphere,  
With tempests toss the Ocean.   


♄ and ♂ in Conjunction produce storms, and thicken the Air.  26. Besides they oft oppose us,  
And then they storm and bluster;  
Both days & nights they stop our lights,  
Our glory and our lustre.   


Their cross Aspects are said to hinder the benign influence of the other Planets.  27. When we portend good fortune,  
They thwart our inclination;  
Their cross Aspects make some defects,  
Or what is worse, frustration.   


♄ By the help of a Telescope is discerned to be begirt with a hoop of light; and to have 3 Moons attending him, as Jupiter has four. The Poets have a fiction, that the Cycloys made thunderbolts for Jupiter.  28. See, Saturn goes encircled  
In rays of splendid glory;  
Besides aspires like Us to have Squires,  
Not Paralleed in Story.   

29. Then Jove called forth his Cyclops  
To fetch him Ammunition;  
With force & skill their pride to quell,  
And insolent ambition.   

30. And with his feet he stamped,  
And flames about him scattered;  
He plainly rend the Firmament,  
And the frame of Nature shattered.   

31. In the Crab Jove was exalted,  
When now behold a wonder!  

The Aequinoctial Line.  With those two knocks the Aequinox  
He plainly clavae asunder.   


The Ecliptic in the first degrees of ♋ and ♑ is distant from the other about 23 degrees & an half. Sol moves in the Ecliptic Line, and the Planets in the Zodiac.  32. Degrees near six times four  
Towards the North it started;  
Like did betid on th' other side,  
Where to the South it parted.   

33. And thus you have th' Ecliptic,  
Where Sol shines forth in Glory;  
And in that tracks the Zodiac,  
The Planet's territory.   

34. And now most noble Heroes  
Who dwell in our Dominions,  
Let what is said be pondered,  
And then speak your Opinions.   


The Constellations are all fixed Stars.  35. Why stand ye still, you Heroes?  
What need I more importune!  
Come let us arm, you are safe from harm  
March on in great Jove's fortune.   


Orion is a mighty Constellation of Stars of prime magnitude arising in November, causing storms and frost.  36. This said; up rose Orion  
Of more than Giant's stature,  
ne'er such a face of mortal race,  
Or aught of humane nature.   

37. A winter storm he raised,  
The like I ne'er remember,  
Save one, no doubt, that bred my Gout,  
In the same Month of November.   


Cancer is the Ascendent of Yourk, where this Author lived 20 years.  38. I stayed so long in Cancer,  
Till his cold blast did harm me,  
Who had both strength, and limbs, and length,  
To carbonade an Army.   


London has Gemini for its Ascendent.  39 To Gemini than I flitted,  
So called from two kind Brothers,  
Where I was sure myself to cure,  
And hoped the like for others.   

40. As for a sharp encounter  
He was completely furnished,  

There are eminent Stars in Orion so called.  With Shield, and Spear, and Scimitar,  
Shining like Brass new burnished.   


Orion's Speech in Council.  41. Great Jove (said he) we attend thee  
With fixed resolution,  
We all here stand at thy command,  

They are all fixed Stars.  Ready for Execution.   


♄ and ♂ are called the two Misfortunes by Astrologers, ♄ denotes old age, and ♂ youth.  42. Saturn an old dull dotard!  
Of mischief prime Projector;  
Mars fiery, young, and fierce, & strong,  
Fitted to be the Actor.   

43. So high are they and haughty!  

The fixed Stars are much higher than Saturn, which yet is the highest of the Planets.  While none need fear or love 'em;  
The world shall know before we go,  
We're infinitely above 'em.   

44. And so said all the Heroes,  
Who each had left his border,  
And did refer to Jupiter  
To place them in due order.   

45. These made he grand Commanders  

Of the fixed Stars.  Of his vast * standing forces,  
Whose reach was long, & power strong  
to stop the Rebels courses.   


Of the Planets, or wandering Stars.  46. Then formed a flying Army,  
With which he meant to chase 'em,  

♃ ☽ ♀ ☿. ☌.  Of Luna, Venus', Mercury,  
Through all the Signs to trace 'em.   


The Moon has Horns both in her increase and wain.  47. And now I well observed  
Luna has double armour,  
With horns is dressed both back & breast,  
That Saturn cannot harm her.   


Luna has three motions, viz. slow, mean, and rapid.  48. I've seen her moving slowly,  
As dulled by a Night potion;  
But now 'twas plain, she knew no mean,  
Was rapid in her motion.   


Venus is often found to be horned by the help of a Telescope, and is a Star of great lustre, appearing only in the Mornings or Evenings.  49. Venus went forth like Luna,  
And the like Armour beared;  
Both Nights and Morn's was seen with horns,  
And daringly appeared.   

50. For beauty and for lustre  
Mortals were wont t' adore her;  
Her very touch yet not was such,  
That thousands fell before her.   


This alludes to the Venercal Disease.  51. Her fresh wounds I observed  
Were easy to be cured,  
But through neglect, or some defect,  
Proved hard to be endured.   


☿ Mercury the quickest in motion of all the Planets, and among Astrologers denotes a crafty fellow. This refers to the nature of Mercury or Quicksilver, of ordinary use in Venercal Diseases.  52. Though Mercury's no Soldier,  
Jove found him serviceable,  
Who nimble, quick, to do some trick,  
Or stratagem was able.   

53. I constantly observed it,  
With Mecury who contended,  
The nimble youth flew to his mouth,  
His tongue and chaps were rended.   

54. Some say wounds got by Venus  
With Mercury were mended;  
But when that failed, and naught prevailed,  
I oft those Cures have ended.   


The Peacock, a Constell.  55. The Peacock bore the Colours,  
Whilst all maintained their Stations,  
An Azure Moon so often drawn  

We see the Peacock's tail flourishes with above 50 Moons of an azure colour.  As there were Constellations.   

56. Instead of Drum and Trumpet  

♌ The Lion. Several Constellations of Brutes. Horse. Bull. Great Dog. Little Dog. Great Bear. Little Bear. Wolf. Dragon. Goat. Hare. Eagle. Ram. Serpent. Crow. Swan.  The Lion roarded to Battle,  
Unto whose voice was joined the noise  
Of all the Celestial .   

57 The Horse did neigh and whinney,  
The Bull did low and mumble;  
The Dogs did bark because 'twas dark,  
And both the Bears did grumble.   

58. Lo! here the Wolf ran howling,  
and there the Dragon yelled;  
The Goat did blare, squeak did the Hare,  
And there the Eagle frilled.   

59 The fearful Ram stood bleating,  
The Serpent hissed for stinging;  
The Crow did croak as she would choke,  
The Swan her knell was singing.   

60. 
Crane. Vultur. Dove. Peacock.  The long billed Crane did chatter,  
The Vulture chides severely;  
The Dove did mourn at every turn,  
The Peacock shrieckt most clearly.   

61. 
Phoenix. Altar, a Coust.  And now the matchless Phoenix  
Upon the Altar flamed;  
Though from that dust arise there must  
Another Bird so named.   

62. O the horrible confusion  
That now the Heavens rended!  
Here sprang I see the Antipathy  
That never shall be ended.   

63. Instead of Pike and Pistol  
They fought in fiery flashes;  
What's Cannon proof they pierced thr '  
No sword can make such gashes.   

64. And now all parties fitted,  
And among themselves enraged;  
No mortal man describe it can,  

An uncivil Civil War.  How * sharply they engaged.   


♈ The Ram, denotes the face.  65. Into the Ram Jove skipping  
He found their scouts, and faced 'em;  
He charged the Rout, they faced about,  

♉ Taurus.  And to the Bull he chased 'em.   

66. Where now the Rebels Army  
Fell into great disorders,  
Declared their Cause, they like no Laws,  
Nor ought on truth that borders.   


Infernal Spirits confederate, and the War is blown up by them. The Bull's Eye.  67. Here Pluto and Proserpina,  
With Cerberus and Charon,  
The Furies and the Harpies stand  
Combined in * Aldebaran.   

68 They flew about and yelled,  
They hellishly blasphemed,  
They Swear & Curse, if ought be worse,  
And all their own they deemed.   

69. Here all the Bulls of Basan,  

Idols.  And Calves at Dan and Bethel,  
Met in a drove to sight with Jove,  
And if aught is beneath Hell.   

70. Now Baal, Moloch, Rimmon,  
The Idol Bell, and Dragon,  
And many moe cried up we go  
With Ashtaroth and Dagon.   

71. The Oracles of th' Heathen,  

Heathen Gods.  Pan, Bacchus, and Priapus,  
Cried in their tone, the day's our own,  
Kill, kill, let none escape us.   

72. They agreed in Consultation,  
No quarter to be given;  
But Truth, and Good, & Just they would  
Extirpate out of Heaven.   

73. Now did I see confounded  

The two points above and below.  The Zenith and the Nadir,  
The High brought down, the mean in Throne,  
The abject turned Invader.   

74. You'd wonder had you seen it,  
All things were strangely jumbled;  
Now all Degrees and Qualities  
Were topsiturvy tumbled.   


Several accidents by Astronomers attributed to the Stars.  75. Now in obliqne Ascension,  
And then in Declination;  
After Ascent comes Detriment,  
Falls follow Exaltation.   


Thunder and Hail.  76. Hereat great Jove was startled,  
And terribly did Thunder;  
His bolts did fly like Hail i'th' Sky,  
That all the world did wonder.   

77. Now all the Hosts of Heaven  
The Bull with flames surrounded,  
Within, without, and round about,  
The Bull was sorely wounded.   


See the Latin. The Bull's Eye is a Star of the first magnitude and of the nature of Mars, very fiery.  78. I saw him much enraged,  
And his hinder parts were maimed;  
I did espy when he lost one Eye,  
And th' other was inflamed.   

79. Now fiery flames were darted  
From every Constellation;  

The Dog-star; is a most fiery Star, arising with the Sun in July & August, producing intemperate heats. Whence the Dog-days.  But the Dog-star surpassed by far  
All your imagination.   

80. For Sirius appearing,  
Such flames abroad he scattered,  
The scorching heat made them retreat,  
Their Army soon was shattered.   

81. With Cerberus he grappled,  

Cerberus the 3 headed Dog of Hell.  Whom now he most disdained,  
Fell on at once, broke all his bones,  
That not a Skull remained.   

82. And so the Bulls of Basan,  
And Calves that were in Jewry,  
Became likewise a Sacrifice  
To Sirius his fury.   

83. The Rebels found the Encounter  
Too hot to be abided;  
They fly, they fly, though stay must I  
To tell what now betided.   

84. The Fiends to Hell were damned,  
The Furies were tormented;  
He sent Charon to Acheron,  
The Fowls the Harpies rended.   


An Idol is nothing in the world.  85. The Idols fell to nothing,  
Pan's Oracle's confounded;  
The Dragon burst, Priap. was cursed,  
Bacchus in Sack was drowned.   

86. The Rebels now are routed,  

The Pleyades, a Constel in the shoulder of the Bull.  And their Adjutants defeated;  
In Memory of the Victory,  
The Pleyades Jove seated;   

87. To be to future Ages  
A Monument excelling,  
Whose influence reminds our sense  
Of th' mischief of Rebelling.   


The Hyadeses, a Constel in the face of the Bull that brings rain, to which the Sun joint in April.  88 So th' Hyadeses he framed,  
A wat'ry Constellation;  
To purge from thence the filth & stench▪  
Left by th' Abomination.   

89. And now let's chase the Rebels,  
Who find no Sign can bear 'em;  
And tho' they try, they're forced to fly,  
Yea oft when none comes near 'em.   

90. The more their numbers lessen,  
The more their wrath's augmented;  

The Zodiac, is the Circle of the 12 Signs.  They soon would wrack the Zodiac,  
If not by Jove prevented.   


Phaeton. See the Latin.  91. To Phaeton what chanced  
They spitefully conspired,  

♍ Virgo. The Virgin's Spike, a Star of prime magnitude. The River Eridanus, a Const.  The Heavens to burn, and ashes turn,  
While the Virgin's Spike they fired.   

92. Which mischief Jove prevented  
By calling up a River,  
Whose wat'ry streams did quench the flames;  
And there 'twill flow for ever.   


♎ Libra.  93. They fly next into Libra,  
Where now they sadly ponder  
Unto what fate they're destinate,  
For this their woeful blunder.   


♏ Scorpio rules the Secrets.  94. And now they enter Scorpio,  
Where all their wrath's abated;  
The heat within that caused the din  
To another Part's translated.   


Cupid the God of Love.  95. For Cupid who'd sat fretting  
At all this noise and slaughter,  
Found out a way to end the fray,  
And turned to sport and laughter.   


♐ Sagittary.  96. Being set in Sagittary,  
He shot from's charmed quiver  

The Dart, or Arrow, a Constel.  A fiery Dart to th' Scorpion's heart,  
Which made a Star for ever.   


♏ Scorpio. Scorpion's heart, a Star of the second magnitude.  97. And hence all those young Natives  
By th' Scorpion respected,  
In lust and heart are duplicate,  
And all to Sport directed.   


♀ Venus is charmed, moving to a conjunction of Mars.  98. Here Venus saw them flying,  
designly done to hook her;  
She unawares gave chase to Mars,  
Who made a stand, and took her.   


♂ Mars is Stationary. ♏ The Night-house of Mars, and ♉ the day-house of Venus are opposite. ♂ ♀ ☌ Vulcan was the the Husband of Venus.  99 Thus taken in his Quarters,  
Sure none to him was dearer;  
By how much more distanced before,  
So much they joined the nearer.   

100 Now Vulcan guard thy noddle,  
Make haste, and leave thy limping;  
Prevent thy fate ere't be too late,  
For Mercury is pimping.   


☿ Mercury is charmed, he is the Orator among the gods. Cupid. See the Latin. Vulcan's Net with which the Poets do feign he took Mars and Venus. Mars is a fiery Star, and Venus is pale, and appears only mornings and evenings.  101. Upon a Pole high perched  
He made a sly Oration;  
'Fore all the Gods he gave the odds  
In Cupid's commendation.   

102. And now did Vulcan hasten  
With's Net he'd made for trapping,  
Unseen i'th' Night before 'twas light,  
And took the Lovers napping.   

103. Then Mars grew red with Choler,  
But Venus' pale and frighted,  
She ne'er since then was seen of men  
In any case benighted.   


♃ Jupiter is charmed.  104. Great Jove the charm escaped not,  
Whose wrath in Courtship ended,  
While that same hour in a golden shower  

Danae. See the Latin  To Danae he descended.   


Alcumena.  105. From thence he went t' Alcmene,  
Whom craftily he courted;  
Cupid was strong, if ye take along  

In Amphitryo.  What Plautus has reported.   


Perseus, a Const. Gorgon's head, a Constell. Hercules, a Constell. Dragon, a Constell. See the Latin.  106. Of th' one he got brave Perseus,  
Who killed the Snake-locked Gorgon;  
Of th' other of these came Hercules,  
St George who slew the Dragon.   

107. These for their rare achievements  
So famed through bypast Ages,  
He placed on high above the Sky,  
Among the Heavenly Sages.   


♄ Saturn is bewitched.  108. The frozen Corpse of Saturn,  
Scarce capable of warming,  
Conceived Lust, and Love he must,  
Bewitched by Cupid's charming.   


♄ applieth to ☽. He is slow in Motion, and be tokens old age. See the Latin.  109. And now he courted Luna,  
Being all at her devotion;  
She said, he's slow, old, and a Foe,  
She did not like his motion.   

110. In Rule she'll own no Rival,  
In Love she was provided;  
Returned him scorns, and showed her horns,  

♄ Retrograde.  So he went away derided.   


☽ applieth to ☉ in her rapid motion.  111. She now in rapid motion  
Inclined to Sol's embraces,  
T'increase in light, & look more bright  
Than all the Lady's faces.   


☉ Sol is King of the Planets and fixed Stars.  112. But oh! how Sol was wished for,  
Who should of right have reigned,  
As lawful King o'er every thing  

Poles 2.  Betwixt the Poles contained.   


☉ Sol moves ever in the Ecliptic Line. Noah's Ark, a Constel. called also the Ship.  113. For Sol had left th' Ecliptic,  
And beyond the Line retired,  
And hid in th' Ark, which made it dark  
Until the time expired—   


♃ Encompasses the Heaven in 12 years.  114. That Jupiter had marched  
Through all the Signs of Heaven,  
And scoured out the Rebel-rout,  
That Phoebus out had driven.   


☋ Dragons-tail, an unfortunate part of Heaven in Nativities.  115. Though many Stars appeared  
With zeal for Sol inflamed,  
The Dragon's tail made all to fail,  
While Fortunes-part was blamed.   


♁ Part of Fortune. Boötes, a Const. Charleswain, or the Great Bear, a Const. The milky way, a Constell. Whitehall.  116. At length a Northern Comet  
Boötes left his Station,  
With goodly train from Charles' Wain,  
And raised our expectation.   

117. By a milk white way he marched,  
Direct to Sol's fair * Palace;  
Broke Dragons tail, & th' Ark unveiled,  
To all the Heaven's Solace.   


♓ Pisces. ☉ in ♓. This refers to his Majesty's gracious Declaration from beyond Sea.  118. And now the day was dawning,  
By a beam from Sol in Pisces,  
Which put to flight that dismal night,  
According to our wishes.   


The Horizontal Line.  119. Being now in th' Horizon  
The Rebel's hearts relented;  
No Dog at th' Sun did move his tongue,  
The Light was well resented.   


The Spheres. The Viol, a Constell.  120. Hark how the Spheres ring changes  
Apollo tunes his Viol;  
The Birds do sing as in the Spring,  
And now all things are Loyal.   


The South Fishes, a Constell. The Dolphin, a Constell. The eldest Son of the French King is called the Dauphin. The Whale, a Constell. The Meridian Line. The Northern Crown, a Const.  121. I saw the Fishes frisking,  
To Apollo's mirth consorting;  
The Dolphin danced to a Tune of France,  
Leviathan was sporting.   

122. Now Sol is i'th' Meridian,  
And of the Crown has seizure;  
Enjoined peace all Feuds to cease  
On pain of is high displeasure.   

123. The Ancients Laws he established,  
All Rights he re-estated;  
What's done by Jove he did approve,  
And his Act's perpetuated.   

124. Assigned the Stars their Stations,  
Disbanded all their Forces;  

The Orbs of the Planets. The 12 Signs of the Zodiac. Hemispheres 2. Zones 5. Poles 2. Parallel Lines.  None to disturb, each keeps his Orb,  
And Mazaroth their courses.   

125. The Hemispheres he joined;  
The Zones he moderated;  
The Poles renew their interview,  
And Parallels were states.   


The Cup, a Constell. Trine is an Aspect of friendship. The Triangle, a Constell.  126. And now the Stars were quaffing,  
The Cup ends all the wrangle;  
In perfect Trine they drank the Wine,  
And hence came the Triangle.   

127. All that in this sad warfare  
Had stoutly fought like Hector,  
Now filled the Cup and drank it up,  
And then they called it Nectar.   

128. To settle peace he ordered  

♃ is placed between ♄ and ♂ both in Orb, and his House.  Saturn and Mars to sever,  
Placed Jove between to keep them in,  
No more Plots to endeavour.   


Medusa, a Constell. To drink Medusa. See the Latin.  129. Who forthwith drank Medusa,  
And so began the notion;  
The Stars each one were fixed as stone,  
And never since had Motion.   


This alludes to the Dignity conferred by the King on General Monck, and the Star worn by His Majesty, and his prime Nobility, which might most properly be called the Star of Jupiter, the most excellent of them all. See the Latin.  130. To such as best had served him  
He was a Princely Donour,  
And made the Star of Jupiter  
A badge of highest Honour.   

131. An Act of Royal Bounty  
He furthermore extended,  
Of Pardon and Oblivion,  
To all that had Offended.   

132. Nor would I've now transgressed  
In making this Relation,  
Save you to mind how th' King was kind,  
Upon his Restauration.   

133. And thus I've tried your patience,  
But now my Story's ended;  
Quit me this score, I'll rhyme no more,  
That fault shall soon be mended.   

134. You wonder no Historian  
Should mention these Disasters!  
Good reason why, none saw but I,  
And so farewel my Masters.    

Lucubrationes Podagricae.  


Praefatio.  1. BEllum stupendum cano,  
Mihi cum vidisse detur  
Soli, voce sed triplice  
Ut ab Orbe penderetur.   

2. Podagricus vix Pedes  
Novit ve scansionem,  
At vult nova materia  
Investigationem.   


Vrania è Musis una de Astrologia probè scripsit.  3. Urania, argumentum  
Tuum! des & acumen,  
Ut prae novem te colerem,  
Ac esses mihi numen.   


☉ Sol.  4. En! Sole occidente  
Cum morâ pernoctandi,  
Vidi astra certantia  
De jure dominandi.   

5. Obtenebratus Orbis  
Tum stertuit securus;  
Nox chronica, pugna aspera,  
Quae sum recitaturus.   


♄ Saturnus Planetarum remotissimus. Is dicitur Infortunium majus.  6. Saturnus Capricorno,  
Postremus Planetarum,  
Ostentat se Regem nocte,  
Spreto ordine stellarum.   


♑ domus diurna ♄. ♄ ☽ ☍. Luna est minus Coeli Luminare ad noctisdominium conditum. Tropici 2. ♋ & ♑. ♋ domus ☽. Cassiopeiae Cathedra, Syd. Andromeda, Sydus. Ariadnes Corona, Sydus. TWO Gemini.  7. Is Lunae invidendo  
Se ment cruciari  
Dixit, Sexum foemineum  
Tam late dominari.   

8. Hanc infimam Stellarum  
Et Tropicum tenere!  
Quis toleret? mox decidet,  
Quod jam vult promovere.   

9 Invidit Cassiopeiae  
In Cathedra locatae;  
Andromedae Coelicolae,  
Ariadni coronatae.   

10. Nec Geminis pepercit,  
Infantes devorabat;  

Coma Berenices, Sydus.  Cincinnum & divelleret,  
His dictis intonabat.   

11. Mulieres regnare!  
Id universi vetant;  
Morigerae sint Foeminae,  
Ac à me jura petant.   


♒ Aquarius domus nocturna ♄. ♄. ♂. ☌. Centaurus, Syd.  12. Aquarium jam junxit,  
Marte commilitante;  
Et Centauro vastissimo,  
Coelo jam trepidante.   


A Planetarum aspectibus tempestates oriuntur.  13. A dicta Conjunctione  
Coeli obnubilantur;  
Flat Boreas, obscuritas,  
Tonitrua causantur.   


☽ in ♋. In propriâ domo praepotens habetur, & multo magis si ei approximetur Jupiter. Poetae fingunt Saturnum filios suos devorâsse omnes praeter Jovem, quem mater Ops è faucibus deliri Senis abscondendo liberavit.  14. Huic Luna in Cancro sita  
Opponens saeviebat,  
Cornupetens velut demens,  
Quòd suum jus poscebat.   

15. Haec radio Saturnum  
Speciali sauciabat;  
Fit protinùs Lunaticus,  
Et Natos devorabat.   


♄ Stellarum clarissima. Fortuna Major.  16. Sed Jupiter Stellarum  
Clarissima furebat,  
Tam Numine quàm Lumine  
Qui omnes praecedebat.   

17. Contra omnes grassatores  

♄ ☽ ☌.  Lunae consociatur,  
Cautissimus Pacificus,  
Ac strenuus Bellator.   


Alunt Jovem Patrem Suum Saturnum Tyrannum deposuisse, & Regno expulisse.  18. Saturnum probè novit  
Contra se bellicare,  
Quem corriget, ut disceret  
Posthàc non combinare.   

19 Haec statuens emisit  

Aquila, Sydus.  Mox Aquilam spectare  
Quem ordinem, quem tramitem  

protion, seu Canis minor, Syd.  Canem investigare.   


Zodiaci Signa 12. Omnes stellae proprio carum motu versus Orientem vergunt per Signa Zodiaci.  Illa Hostes infinitos  
Clangendo dictitavit;  
Hic singula calcant Signa  
Zodiaci, elatravit.   

Is statim convocavit  
Concilium Magorum,  
Quorum Gesta mira habita  
Per secula Majorum.   


Constellationes humanae variae.  Antinous, Arcturus,  
Orion, Ophiuchus,  
Castor, Pollux, Arctophylax,  
Cepheus, & Heniochus.   


Jovis Oratio in Concilio.  Audivimus Saturnum  
Martemque combinâsse,  
Ac millia mancipia  
In malum congregâsse.   


Astronomi observant plurimas Stellas de natura ♄ ac ♂ participare.  En stellas principales  
Hos nostis corrupisse,  
Ac habitum malevolum  
Eis dudùm impressisse.   


Aiunt ♄ ac ♂ conjunctos producere hos effectus.  Ut Terram vexant morbis,  
Provincias & bellis;  
Sic Atmosphe-ram turbine,  
Oceanum procellis.   

Porro dum nos oppugnant  
Coeli obnubilantur,  

Aera item obnubilant.  Quo lumina minùs nostra  
Clarissima cernantur.   

Ceu fascinant Ocellis  
Nos probè auspicantes,  
Ac irrita conamina  
Hi reddunt aemulantes.   


Ope Telescopii observare liceat ♄ cingulo lucis investiri, ac tres habere Satellites, sicut & ♃ quatuor.  28. Fastidio turgescens  
Gloriâ circumvallatur,  
Ac triplice Satellite  
Me procax imitatur.   

29. Tum jussit formidandos  
Cyclopes evocari,  
Ob tot, tanta Mancipia,  
Tota fulmina parari.   

30. Dixit, bis pede pulsans,  
Et flammas expiravit;  
Hinc firmamentum trepidum,  
Natura vacillavit.   


Linea Aequinoctalis, ac Ecliptica.  31. Is juxta Aequatorem  
In Cancro accumbebat,  
Duobus istis ictibus  
Dum Lineam findebat.   


Haec in primo gradu ♋, 23 gradus ac dimidium ab Aequatore distat, sicut & in principio ♑.  32. Quae mox quater sex gradus  
Ad Boream micabat,  
Pars altera contraria  
Ad Austrum evolabat.   


☉ lineam Eclipticam in anno pertransit, & Planetae in Zodiaco semper moventur.  33. Eclipticam sic factam  
Sol transit annuatim;  
Ac patulum Zodiacum  
Planetae circulatim.   

34. Sed agite Magnates!  
In arduis tam multis,  
Altâ ment perpendite,  
Ecquid agendum vultis?   


Constellationes antedictae ex stellis fixis constant.  35. Quid ⋆ sistitis Heroes?  
Ad arma properandum;  
Nunquid opus est pluribus?  
Nil damni formidandum.   


Orion est Constellationum maxima, tempestates cogens.  36. Dixit. Et tunc immensus  
Orion assurgebat,  
Qui robore, vultu; voce  
Mortales excedebat.   


In Mense Novembris oritur, qui & Hebraicè Chisleu dicitur à Chesil, quod est nomen Orionis Hebraicum. ♋ Eboraci signum ascendens apud Astrologos.  37. Hybernam tempestatem  
Is statim expiravit,  
Cui similem persenserim  
Quae Podagram creavit.   

38. Dum Cancro insiderem  
Is flando me turbare,  
Qui viribus quit cominùs  
Vel Turmas triturare.   


♊ Londini signum ascendens.  39 Tum in Geminos migravi,  
Ut frigus evitarem;  
Ac scilicet ut tam Memet,  
Quàm alios curarem.   

40. Certamini ceu acri  
Is extitit paratus,  
Hastâ, scuto, ac gladio  
Dum prodiit armatus.   


Orionis Oratio in Concilio.  41. Te Jovem appellamus,  
Ait, vincti relligione,  
De his malis quod statuis  
Ad exequendum proni.   

42. Saturnus, tardus, plumbeus,  
Is mali machinator!  
Mars igneus, fur strenuus,  
Torosus gladiator!   


Orion hic Saturnum Martémque multis gradibus subter Stellas fixas humiliores narrat.  43. Cùm parvi penderentur,  
Adeóne sunt elati?  
Hos eminùs despicimus  
In altum elevati.   

44. Et sic Heroes cuncti  
Circumflui dixerunt,  
Altitonantis qui Jovis  
Imperio cesserunt.   

45. Summi fuerunt Duces  

i e. Stellarum fixarum.  Hi cohortum ⋆ stabilium,  
Qui undique resistêre  
Commotibus Rebellium.   


Ex Planetis, vel Stellis erraticis. ♃ ♀ ☽ ☿. ☌.  46. Sic Agmen struxit volans  
Rebelles ut sectetur,  
Ex Venere, Lunâ, Hermete,  
Ut per Signa venetur.   

47. Hinc forsan Luna utrinque  
Duo cornua induebat,  
Nec cominùs hanc Saturnus  
Impunè lacessebat.   


☽ tripliciter movetur, i. e. Tardè, Mediocriter, rapidé.  48. Quam priùs vidi tardam  
Ceu opium sumpsisset,  
Celeriter propellitur,  
Quasi impetu movisset.   


♀ ope Telescopii cornuta ad in ⋆ ☽ cernitur.  49. Venus Lunae aemulatrix  
Par telum conquisivit,  
Et cum duobus cornibus  
Terribilis prodivit.   

50. Hanc Gentes ob splendorem  
Audivi deperisse,  
Jam tactu solo Venereo  
Scio mille periisse.   


Hoc luem Venercam respicit.  51. Quem Venus fortè laesit,  
Is facilè curatur,  
Sin disferat, exulcerat,  
Ac aegrè toleratur.   

52. Mercurius bellum nescit,  
Ast Jovi famulatur,  
Praecipite movens pede  
Dum dolos machinatur.   


Hoc ad Mercurii sive Hydrargyri usum spectat in curatione Luis Venereae.  53. Dum cum Mercurio certant,  
Vidi ora putruisse,  
Gingivas item putridas  
Madore foetuisse.   

54. A Venere sauciati  
Mercurio sanantur,  
Ast irrito consilio,  
A me saepè curantur.   


Pavo, Sydus.  55. Vexillifer fit Pavo  
Ad dictas Legiones;  
Tot fert Lunas caeruleas  
Quot Constellationes.   


♌ Leo, Sydus  56. Pro tuba vox Leonis  
Ad praelium sonabat,  

Constellationes Brutorum variae. Lupus. Equus. Aries. Taurus. Canis major. Canis minor. Vrsa major. Vrsa minor. Draco. Serpens. Hircus. Lepus. Aquila. Vultur. Corvus. Cignus. Columba. Grus. Pavo. Phoenix, Syd. Ara, Sydus.  Quam pecorum coelestium  
Consensus augmentabat.   

57 Lup. ululat, Eq. hinnit,  
Ar. blacterat, Tau. mugit,  
Canes latrant, Vrsae uncant,  
Dra. rancat, Leo rugit.   

58. Ser. sibilat, Hirc. mutit,  
Lep. vagit, Aqui. clangit,   

59 Vultur pulpat, Cor. crocitat,  
Cig. drensat, Colum. plangit.   

60. Grus gruit, Pa. pupillat,  
Phoenicia tum flagrante   

61. In Arâ, posse surgere  
E cinere sperante.   

O horrida confusio  
Jam Coelos eversura!  
Hinc est orta discordia  
Aeternùm duratura.   

Non hastis aut balislis,  
Sed fulgure certare,  
Bombardae ne-queant aequè  
Velure enses vulnerare.   

64. Ad Bellum jam parati  
Hi rabie furebant;  
Nec quisquam que-at dicere  
Quàm acriter pugnabant.   


♈ Aries faciem designat.  65. Arietem Jup. intrans,  
A fronte adoriebatur  
Stantes Turmas, sat timidas,  

♉ Taurus.  Quas in Taurum sectatur.   

66. Hic Aciem Rebellium  
Vidit tumultuantem,  
Quicquid libet cuiquam licet,  
Pro Causa declarantem.   


Inferi confoederâsse finguntur cum Saturno & Marte. Oculus Tauri.  67. Hic Pluto, Proserpina,  
Sic Cerberus, & Charon,  
Cum Furiis & Harpyis,  
Conscendunt ⋆ Aldebaran.   

68 Circumvolant, conclamant,  
Scelestè blasphemantes,  
Pro Tartaris se jam Coelis  
Fructuros opinantes.   

69. Basanis Tauri pingues  
Unà coagmentare,  

Sicut & Idola.  Et vituli Nebatici  
Cum Jove bellicare.   

70. Sic Baal, Moloch, Rimmon,  
Cum Bele & Dracone,  
Ac plurimis ejus gregis,  
Ashtaroth & Dagone.   


Et dii Ethmici.  71. Oracula Ethnicorum,  
Pan, Bacchus, & Priapus,  
Dedunt loca coelestia  
Sponsalia Deabus.   

72. Inierant consilium,  
Minas, caedes spirandi,  
Vel bonum, verum, ac justum  
E Coelis extirpandi.   

73. Nunc Ordines Naturae  
Stati pervertebantur;  
Dum mendicantes culminant,  
Magnates minorantur.   

74. Non altum vel profundum  
Jam poterat videri,  
Sed prius & posterius,  
Contraria misceri.   


Varia accidentia Planetis attributa ab Astronomis.  75. Qui nunc obliquè scandunt,  
Mox in declive vadunt;  
Sic fortes fiunt debiles,  
Et exaltati cadunt.   


Jupiter fulminat.  76. Hinc Jupiter commotus  
Horridiùs tonabat,  
Ac fulmina per Aethera  
Stupendiùs vibrabat.   

77. En Taurum jam Coelestem  
Catervis obvallatum!  
Intùs, extrà, circumcircà,  
Fulgetris laceratum.   


Tauri posticae partes in Globo non depinguntur; unicus etiam notatur Oculus, Aldebaran dictus, Stella admodum coruscans de natura Martis.  78. Hunc vidi debacchantem  
Posticis mutilatum,  
Plagâ factum monoculum,  
Ibidemque inflammatum.   

79. Flammas ejaculatur  
Jam quodlibet Astrorum,  

Canis major, i.e. Sirius omnium Stellarum fixarum maxima calores torridos solet excitare; unde Dies Caniculares.  Canis licèt plus praestitit  
Quàm quodvis caeterorum.   

80. Tot Sirius exortus  
Fulgetris enitere,  
Ut Inferos retrogrados  
Hinc liceat videre.   


Cerberus Canis Tartari triceps  81. Cum Cerbero contendens  
Quem pessimè ferebat,  
Fregit ossa sua singula,  
Nè calva remanebat.   

82. Ab hoc Tauri Basanis  
In frustula confracti;  
A Cane utri-que Vituli  
Ceu in pulverem redacti.   

83. Rebellibus fit dirum  
Certamen, non ferendum;  
Nec indè stant, quin terga dant,  
De quo nunc est dicendum.   

84. Daemonia ad Gehennam,  
Ac Furiae amandantur;  
Ad Acheron-ta sic Charon,  
Harpyiae lacerantur.   


Christo nato aiunt Pana obmutuisse.  85. Idola ad nil redacta,  
Obmutuit Pan prorsus;  
Draco crepat, ruit Priap.  
Bacchus vino submersus.   

86. Vincuntur jam Rebelles,  
Ac Turmae foederatae;  

Pleyades, Syd. in humero Tauri.  Ob istam rem mirabilem  
Sunt Pleiades formatae:   

87. Ut sint futuris Seclis  
Excellens Monumentum,  
Quibus visis fac oderis  
Rebellandi commentum.   


Hyadeses, Sydus in facie Tauri pluvias ferens.  88 Sic Hyades paravit,  
Ut celso è Palatio  
Purgent coenum quod foetidum  
Liquit Abominatio.   


Planetae Moventur secundum numerum Signorum Orientem versus motu quotidiano.  89. Rebelles jam sectemur  
Per Signa fugientes;  
Si quid cernunt id metuunt,  
Ceu larvam intuentes.   

90. Dum praelio extinguntur  
Plus irâ excanduerunt,  
Ad terendum Zodiacum,  
Ni Jovem metuerunt.   


Phaethon Phoebi filius ex Clymene, qui cùm à Patre impetrâsset, ut uno die currus sui habenas sibi regendas permitteret, ab aurigandi imperitiâ toto Coelo errans, mundum comburebat; quamobrem à Jove sulmine è curru excussus in Padum fluvium decidit. ♍ Virgo. Spica Virginis, Stella secundae magnitudinis.  91. De Phaethonte fictum  
Ab his putares factum,  
Usturis Spicam Virginis,  
Ut sit de Coelis actum.   

92. Id Jupiter praevenit  

Eridanus fluvius, Sydus.  Eridanum tollendo,  
Ejus undis perpetuis  
Flagramen extinguendo.   


♎ Libra.  93. In Libram nunc sugati  
Perpendunt diligenter,  
Ob viliùs id facinus,  
Cui fato destinentur.   


♏ Scorpio, Secreta respicit.  94. In Scorpium fugerunt,  
Ubi Scena jam mutatur;  
Cùm fervidum Cordolium  
Aliorsùm transferatur.   


Cupido Deus amoris.  Cupido 95. nam vexatus  
Has caedes intuendo,  
Sistit dira mox jurgia,  
In jocum convertendo.   


♐ Sagittarius. Telum, sive Sagitta, Syd. Cor Scorpionis, Stella secundae maguitudinis de natura ♄ & ♂.  96. in Sagittario sedens  
Is incantato Telo  
Transfixit Scor-pionis Cor.  
Ut fulgeat in Coelo.   

97. Infantuli quâ arte  
Sub Scorpione nati  
Libidini sunt dediti,  
Plùs aliis dicati.   


Venus fascinata est.  98. Hîc Venus fugientes  
Vidit, sed fraudulenter;  
Ipsa innocens Martem sequens  
Capta est incontinenter.   


Venus in Scorpione domo Martis nocturnâ. ♂ ♀ ☌.  99 Prehensam domi suae  
Humano tractat more;  
Ut conjungantur properant  
Plùs solito fervore.   


Vulcanus Veneris maritus.  100 Vulcan jam caveto,  
In te nam machinantur,  

Mercurius sascinatus est.  Praeproperes quia jam Hermes  
Oggannit petulanter.   


Mercurius inter Deos Orator habitus est. Non insulsè (inquit Lactantius) quidam Poeta Triumphum Cupidinis scripsit, quem non modo potentissimum deorum, sed & Victorem facit. Cap. xi. de falsâ Rel— Sic apud Athenaeum. lib. fourteen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Deorum hominumque Imperator.  101. E celsiori loco  
Is coetui dicebat,  
Prae omnibus Numinibus  
Cupidinem ferebat.   

102. Cum reti admirando  

Vulcani rete.  Vulcanus sestinavit,  
Improvisos Amasios  
Quo mox illaqueavit.   


♂ est Planeta rubicundi coloris, ♀ autem pallidi, neque enim haec apparet nisi manè ac vesperi.  103. Erubuit Mars irâ,  
Haec metu pallescebat,  
Ac posteà nocte serâ  
Vagari non audebat.   

104. Sic Jupiter cantatus  

♃ Cantatus. Is Danaen violaturus aureos nummos in sinum ejus infudit largiter. De re Jovis cum Alcumenâ, vide Plautum in Amphitryone. Perseus Jovis ac Danaes filius Medusam Gorgona detruncavit. Hercules Jovis & Alcumenae filius Draconem trucidavit.  Egregiè scortatur,  
Dum Danae sub specie  
Imbris auri stupratur.   

105. Mox deperit Alcmenam  
Blanditiis quam vicit;  
Miranda vis Cupidinis,  
Si Plautus vera dicit.   

106. Ex illâ natus Perseus  
Medusam qui truncavit;  
Ast Hercules ex hâc (scies)  
Draconem trucidavit.   

107. Hos ambos ob res gestas  
Quas Veteres mirari,  
Ad Sydera coelestia  
Jubebat elevari.   


Perseus, Sydus, Cap. Medu. Syd. Hercules, Syd. Draco, Sydus. Saturnus delirus.  108. Perfrigidus Saturnus  
A se quantum mutatus!  
Priùs amens, nunc verò amans,  
At planè fascinatus.   


♄ ad ☽ applicat.  109. Sollicitat jam Lunam  
Incoeptans adulari,  
Tam nitidam, ac tam bellam  
Nequit non admirari.   


♄ Planetarum tardissimus, ☽ verò celerlter movetur. Ille non nisi triginta annis cuncta Zodiaci signa pervadit. Haec autem diebus 28. Ille senium denotat; atque hi duo Planetae Tropicis inter se situ oppositis praeesse dicuntur.  109. Cui Luna respondebat,  
Se tardum non morari,  
Nec huic Senem amabilem,  
Se Hosti adversari.   

110. Rivalem Regni nolle,  
Nec Amoris admittebat,  

♄ Retrogradus.  Deliro hinc retrogrado  
Sua cornua tendebat.   


☽ ad ☉ applicat motu celeri.  111. Haec rapidè movetur  
Ad coitum cum Sole,  
Quo redditur splendidior  
Hâc foemininâ prole.   

112. Ast heu! desideratur  
Qui Regnum possideret,  

☉ Sol. Astrorum Rex.  Ut verè Rex, Coelorum grex  
Cui subjici deberet.   


Linea Aequinoctialis & Ecliptica. Arcâ Nohae, Syd.  113. Nam Lineas linquendo  
Vtrasque Sol latebat,  
Arcâ Nohae, hinc tenebrae  
Ad tempus quo licebat—   


♃ Duodecim Zodiaci Signa pervadit 12 annorum spatio.  114. Ut Jupiter Coelorum  
Signa bis sex percurrrat,  
Rebelles & exterminet,  
A quibus pulsus erat.   

115. Plures videbam Stellas  
Huc illuc scintillantes,  
Tam fulgure, quàm fulmine  
Pro Sole dimicantes.   


☋ Cauda-Draconis est pars Coeli in Nativitatibus admodum infortunata.  Quarum conatus Cauda-  
Draconis frustrabatur,  
Dum Pars-Fortunae miserae  
A plurimis culpatur.   


♁ Pars fortunae queat esse bona vel mala respectu loci in quo reperitur. Boötes, Sydus. Arctus, i.e. Vrsa Major, Syd. Galaxia, i. e. Via lactea, Syd.  116. Ex Aquilone tandem  
Boötes assurgebat,  
Aciem minorum Luminum  
Ducendo spem praebebat.   

117. Ab Arcto, Galaxiâ  
Heliopolin adivit,  
Caudam-draconis illicò  
Is penitùs attrivit.   

118. Hinc Radii Solares  
Paulatim effulsere,  
Ac nebulae pestiferae  
Ad vota vanuere.   


Linea Horizontalis.  119. Ex Horizonte lucet;  
Rebelles stupuerunt,  
Ac singuli malevoli  
Attoniti steterunt.   

120. St! Musica Sphaerarum!  

Lyra, Sydus.  Apollo tangit Lyram;  
Pangunt Aves vere hilares,  
Et quisque ponit iram.   


♓ Pisces.  121. Apollini conformis  
Pisciculus saltabat;  

Delphin, Syd. Balaena, Sydus.  Delphin ad Tonum Gallicum,  
Balaena triumphabat.   


Linea Meridionalis. Corona Septentrionalis, Syd.  122. Sol culminans in Coelis  
Coronam sibi tollit,  
Nullus (jubet) contenderet,  
Qui displicere nollet.   

123. Patrum Conscripta firmat,  
Suum cuique stabilivit;  
Jovis partas Victorias  
Trophaeaque sancivit.   

124. Astris dat suos Postes,  
Planetis ac movere;  

Mazaroth, i. e. 12 Signa Zodiaci.  Eccentricè non currere  
Nec Mazaroth audere.   


Hemispheria 2. Zonae 5. Poli 2. Paralleli.  125. Sic Hemispheria junxit,  
Ac Zonas temperavit,  
Mundi Polos oppositos  
Parallelis ligavit.   

126. Atque hoc Stellarum bellum  

Crater, Sydus. Trinus est aspecuts amicitiae. Triangulum, Sydus.  Cratere jam peractum;  
In Trino stant dum compotant,  
Triangulum sic factum.   

127. Qui fervidè luctârant  
Ceu Hector bellicantes,  
Jam corona-bant pocula,  
Jucundè compotantes.   


Inter ♄ & ♂ collocatur ♃ tam respectu Orbium quàm Domorum.  128. Ad pacem confirmandam  
Maligni separentur,  
(Jussit) Jove interstite,  
Nè malum machinentur.   


Medusam bibere. Lex poculorum apud exteros, quâ sancitur, quoties aliquis è Compotoribus captatâ Sociorum ridiculâ & temulentâ gesticulatione Medusam subitò increpitaverit, ut omnes in eodem statu, quasi in Saxa obriguerint fixi permaneant, dum ille prolongato ex industriâ haustu se proluens, caeteros intereà toti Sodalitio propinat deridendos. Historiam Medusae indè respiciunt, quam ob insignem pulchritudinem, praecipuè ob crines aureos nitidè crispatos, Neptunum deperisse aiunt, & in Minervae Templo compressisse. Hujus verò capillos irata Dea in angues mutabat, hoc superaddito incantamento, ut quicunque eam inspicerent in Lapides statim converterentur. Ejus autem caput à Perseo antedicto, Jovis ac Danaes Filio detruncatum, cum eo inter Sydera collocatur.  129. Qui mox bibens Medusam  
Instituebat ritum,  
Ut immota stent Sydera,  
Nec variarent stium.   


Hoc respicit Honorem à Serenissimo Rege Albemarliae Duci collatum, & Stellam, quâ Equitum Nobilissimorum summi Ordinis aurati Periscelidis decorantur pallia, cui propriè Jovis Epitheton addi queat, si ita Dignissimis Armorum Regibus videretur congruum.  130. Fidelibus Athletis  
Dat Tesseras Favoris;  
Stellam Jovis dignissimis  
Insigne vult Honoris.   

131. Diploma Jam Regale  
Profert Sacratâ ment,  
Tam Veniae quàm Amnestiae,  
Pro quovis Delinquente.   

132. Nec sanè hos Tumultus  
Nec Bella recitarem,  
Ni eximiam Clementiam  
Regis ut decantarem.   

133. Jam saluâ vestrâ pace  
Finivi Cantilenam;  
Ignoscite, si quid culpae,  
Sic amovebo poenam.   

134. In his Astronomorum  
Silentio favete;  
Haec ratio, solummodò  
Ego vidi,  
Valete.    

‛ ΑΣΤΡΟΜΑΧΙΑ.  

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉!  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   


⊙ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   


♑ ♄ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉!  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
♊.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   


♒ ♂ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   


☽ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ♋.  14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   


♃ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,   

37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,   

39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   


♀ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   


☿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   


♌  56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

59 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

60. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

61. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

62. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉!  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  

♈  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  

♉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

66. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  67. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

68 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

69. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

71. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

73. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

74. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉!  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

75. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

76. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

77. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

78. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

80. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

81. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

82. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

83. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

84. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

85. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

86. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

87. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

88 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

89. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

90. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

91. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  

♍  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

92. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   


♎  93. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   


♏  94. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  95. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   


♐  96. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

97. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

98. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

99 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

101. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

102. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

103. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

104. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

105. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

106. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

107. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

108. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

109. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

109. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

110. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

111. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

112. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

113. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

114. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

115. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   


☋ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  115. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
♁ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

116. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

117. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

118. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

119. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

120. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉!  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

121. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  

♓  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

122. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

123. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

124. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

125. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

126. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

127. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

128. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

129. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

130. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

131. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

132. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

133. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

134. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉    

Saeviente alio Paroxysmo sic cecini.  

Tollere nodosam nescit Medicina Podagram.  
TOllere Subjectum circa quod Filius Artis  
Versatur, normis Ars vetat ipsa suis.  
De Morbis tractans Medicina, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esser,  
Illorum si quos tolleret arte sua.  
Quin curat, Causas librans, Symptomata scindens,  
Donec mors veniens straverit Artis opus.  
Unicuique malo bona fert Medicamina Chiron,  
Atque malo nodo par malus est cuneus.  
Nodos dissolvens, dicar curare Podagram,  
Si brevior fiat, sit licet usque redux.  
Mox ergo efficiam ne sit tam longa Podagra,  
Quod praestare tamen non Medicina docer.  
En quantum è medio dirae jam tollo Podagrae!  
Ut gratum Arthriticis fecero, sit Podagra.  
At si Patrono Diodorus sostra merenti  
Non dederit, faciam ut longa Chiragra siet.  
Ejus & articulis nodos infigere cogar,  
Sentiat ut poenas se meruisse graves.  
Sors sat digna sui, digitis qui semper aduncis  
Aera sibi cumulat, nilque rependit ali.    

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    

Books formerly set forth by this Author.  
1. POpular Errors in Physic: or a Translation of Dr. Primrose De Vulgi Erroribus in Medicinâ. Printed for Mr Bourn at the South-entrance into the Royal Exchange. price 2 s. 6 d..  
2. Scarbrough Spa. The First Edition Printed at London for Mr Passenger at the Three Bibles on London Bridge, 1660. The Second Edition Printed at York, 1667. price 1 s.  
3. An Answer to Dr Sympson about Scarbrough Spa: with a Vindication of the Galenical Practice of Physic from the Cavils of some little Chemists, and a Reconciliation betwixt that and the Chemical. Printed at London for Mr Martin at the Bell in St Paul's Churchyard, and there sold, 1669. pr. 1 s. 6 d.  
4. An Answer to Dr Tonstal about Scarbrough Spa: wherein is reported the rise and growth of the Art of Physic, etc. Sold at the Angel in Cornhill, 1672. price 1 s.  
5. Gout-Raptures: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The First Edition Printed at Cambridge, 1677.  
6. Fons Scarburgensis. Sive Tractatus de omnis Aquarum generis Origine ac Usu. Item dissertationes variae tam Philosophicae quàm Medicinales. 1678. Sold by Mr Simmons at the Prince's Arms in Ludgate-street. price 1 s. 6 d..