and increase of Faith and the Exercise of Christian Religion than that Men should have certain Days whereon frequently to meet in the publick Assembly to hear the word of God seeing that Faith cometh by hearing thereof Therefore hath the Christian Church very worthily set apart certain Festivals Holy-Days or Solemnities and Commanded the same to be Religiously observed in the publick Congregation that so all daily Labours and Politick Affairs being laid aside we might thereon entirely apply our selves to the publick service of God to reading and Holy Meditation with Joy and Gladness as well of Mind as Body The first of which is the Lords-day or the weekly Feast of the Resurrection of Christ not instituted by Christ or God himself but by the Apostles of Christ in the room of the rejected Jewish Sabbath To the end 1. That Christians might not seem to be tyed and obliged to Judaism and the Ceremonies of the Jews or rather their superstitions but testifie the abrogation of the Mosaical Feasts and manifest the Liberty received by Christ. 2. That as the Jewish Sabbath did continually bring to mind the former world finished by Creation so the Lords-day might keep us in perpetual remembrance of a far better world begun by Him who came to restore all things to make both Heaven and Earth new for which cause They Honoured the Last-day We the First in every Seven throughout the Year 3. Because that Christ on this day Rose from the Dead perfected the work of Man's Redemption and so entred into the Glory of the Kingdom of the New Testament 4. That we can by no other Creature more congruously apprehend the Majesty of the Mighty and Supereminent Christ than by the most Glorious Light of the Sun the Ruler of this Day for it is written Et in Sole posuit Tabernaculum suum exiit de tribu Juda cujus signum Leo est Solare Animal The other Holy-days we divide into General that is such as are generally celebrated of all men and termed Solemnities as the Circumcision Epiphany Purification Annunciation Resurrection Ascension Pentecost Trinity c. and Particular which are kept but by some particular Church or of some whole Country or Communion called Commune as the Holy-days constituted in memory of the Apostles or else by some one Bishops See Parish or Town called the proper Holy-days of the Place as the days of some Saints or Martyrs Quae tamen Omnes saith Origanus sive universales sive particulares sint vel per integrum diem vel matutino saltem tempore Sacrae habeantur They are again divided in respect of the days whereon they fall in the Calendar into Moveable and Fixed The Moveable Feasts are those which howsoever they are celebrated on the same week-day have yet no fixed seat in the Calendar but in divers years fall upon sundry days of the Month. Such are all the Lords days throughout the year and so indeed the interjected Days which are Fixed to Certain Weeks Whereof in the first place The Lords Day when any happens betwixt the Feast of Circumcision and Epiphany hath no certain name assigned it save only the First or Second Sunday which it is after Christmass But the Lords days that follow after the Epiphany are denominated according to the Numeral Order by which they succeed the same As the First Sunday after it is called the First Sunday after Epiphany The Next the Second c. Whereof there are in some years Four in other years more or fewer according to the greater or lesser Quantity of the Intervallum Majus Howbeit the Sunday next preceding that of Septuagesima is always the last of the Sundays after Epiphany The next Four Lords days are thus nominated viz. Septuagesima Sexagesima Quinquagesima and Quadragesima the first three whereof had their Names from the Order by which they precede Quadragesima As Quinquagesima is so called because the next anteceding Quadragesima So of the rest Septuagesima is said to have been instituted for three Reasons 1. For Suppletion that is supplying or making up of that which lacketh For in regard some have not only not Fasted upon the Friday and therefore Sexagesima instituted as anon I shall tell you but neither also upon Saturday because thereon our Saviour Rested in the Grave in token of our future Rest And indeed 't is noted out of St. Augustine that the People of Asia and some others grounding their practice on a certain Tradition of the Apostles did not Fast upon the Saturday to supply therefore the Seven days of Sexagesima was thereunto added this Week or Se'n-night called Septuagesima 2. For the Signification thereof In that by this time of Septuagesima is denoted unto us the Exile and Affliction of Mankind from Adam to the End of the World and therefore are all Songs of Joy intermitted by the Church during the time of Septuagesima 3. For Representation of the Seventy years Captivity in Babylon wherefore as then the Israelites laid aside their Instruments saying Quomodo cantabimus Canticum Domini c. So the Church her Songs of Praise during all this time As touching Sexagesima you must know that Melchiades Bishop of Rome and Martyr who flourished Anno Christi 311. instituted that none should Fast upon Friday because of the Lords Supper and Ascension as upon that day so neither on the Sunday which being the First day of the week Solemnizeth the Resurrection thereby to put a difference between the Christians and Gentiles Therefore it pleased the Antients for Redemption of the Fridays in Quinquagesima to add this other week to the Fast which they call'd Sexagesima Now concerning Quinquagesima Forasmuch as the Church hath Commanded a Fast consisting of Forty days before Easter called Quadragesima or the Holy time of Lent wherein there is but Thirty six days besides the Lords Days on which she fasteth not in regard of her Joy for his Resurrection Therefore to supply this defect there were Four days of the precedent week added to the Quadragesimal Fast. After which it was first by Telesphorus Bishop of Rome and Martyr who Flourish'd Anno Christi 141. And since that by Gregory the Great Decreed That all Priests should begin their Fasts Two days sooner viz. Two days before the Four so added To the end that as they preceded the People in Dignity so they might precede them also in Sanctity Wherefore to the Week of Quadragesima was this other added named Quinquagesima Which is also called Esto mihi from the entrance of the Ecclesiastical Caution thereon used taken from Psalm 30.3 Esto mihi in Deum Protectorem c. Of the Fast of Lent VErstegan saith That the Old Saxons called March by the Name of Lenct-Monat that is according to our New Orthography Length-Month because that then the days did first begin to exceed the Nights in Length And this Month being by our Ancestors so called when they received Christianity and consequently therewith the
the Names Genus Species efficient and final Causes of all Comets c. from p. 140. to p. 184. 11. A Discourse teaching how Astrology may be restored from Morinus from p. 184. to p. 189. 12. The Cabal of the Twelve Houses Astrological from Morinus from p. 189. to p. 208. 13. An Astrological Judgment upon his Majesties March began from Oxford May the Seventh One Thousand Six Hundred Forty Five from p. 208. to p. 222. 14. Bellum Hybernicale Or Irelands War Astrologically Demonstrated from the late Celestial Congress of the two Malevolent Planets Saturn and Mars in Taurus the Ascendant of that Kingdom c. from p. 222. to p. 272. 15. Merlini Anglici Errata from p. 272. to p. 311. 16. Multiplicatio effectus Siderum secreta ex Cardano from p. 312. to p. 321. 17. A brief Account of the Causes of Earth-quakes from p. 322. to p. 324. 18. Sundry excellent Rules shewing by what Laws the Weather is governed and how to discover the various Alterations of the same from p. 325. to p. 331. 19. A Collection of sundry of the Authors most Excellent Poems as Printed in several of his Loyal Works from p. 331. to p. 415. 20. Gesta Britannorum Or a succinct Chronology of the Actions and Exploits Battels Sieges Conflicts and other signal and remarkable Passages which have happened in these Dominions from the Year of Christ 1600. unto the Year 1667. from p. 416. to p. 514. 21. XEIPOMANTIA Or the Art of Divining by the Lines and Signatures engraven in the Hand of Man by the Hand of Nature c. Together with a learned Philosophical Discourse of the Soul of the World and the Vniversal Spirit thereof from p. 514. to the End of the Book A SHORT ACCOUNT Of the FASTS and FESTIVALS As well of the JEWS as CHRISTIANS With the Original and End Of their INSTITUTION IT will not I hope be denyed but that as God by his Extraordinary Presence hath Hallowed and Sanctified certain places so they are his Extraordinary Works that have worthily advanced certain times for which cause they ought to be with all men that Honour God more Holy than other Days The Times so advanced are The Festivals and Fasts of the Jews Christians Of the Jewish Festivals and Fasts Some were Instituted by Divine Authority The appointment of Men. The Jewish Festivals Instituted by God are First The Sabbath or Seventh-day in every Week so called from the Hebrew Scabath which signifies a day of rest or a time set apart for Holy rest which day God consecrated to his Worship because He thereon rested from his Work of Creation The end whereof was I. Civil and Oeconomical for the ease and refreshment of their Bodies whose strength had been Exhausted by Labour Sex diebus facies Opera tua septimo autem die quiesceÌ„s ut quiescat bos tuus asinus tuns ut respiret filius ancillae tuae peregrinus Exod. 23. 2. Ecclesiastical for the worship of God and meditation upon his Divine works 3. Spiritual 1. As being a Type of that Spiritual Rest whereby we should cease from the works of the World and the Flesh that God might work in us by his word and Spirit And 2. as shadowing unto us that endless rest which all of us hope to enjoy with God in the World to come II. The Neomeniae or Feasts of New-Moons Celebrated the First day of every Month initiating with the New-Moons which was Instituted in memory of the Light Created by God to the end 1. That by this means his People might be alienated from the Superstitions and Idolatry of the Ethnicks who subjected the Months to the Planets Stars and Signs Caelestial and know that God is the only Lord Governour and Moderator of the Stars and Signs themselves and consequently of the Months and Years and Time in general And therefore give unto God the greater thanks who ordained all these things for the use and benefit of mankind 2. To Typifie mans Renovation by the Illumination of the Holy Spirit which is still required of all the faithful Nisi enim homo per Spiritum Dei renatus fuerit regnum Dei videre non poterit III. The Third ordained by God is the Pasch or Passover so called from the Hebrew Pasach or as others read it Phase which signifies to leap or to passover or beyond This was Instituted Anno Mundi 2447. and celebrated from the Fifteenth day of the First Month Abib called afterwards Nisan to the Twenty First day of the same inclusively that is for Seven days together Yet so as that the First and Last thereof viz. the Fifteenth and Twenty First were held more Festivous and sacred than the rest These Seven days were likewise called the Feast of Azymes and the First of them the Pasch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because that thereon the Paschal Lamb was eaten 1. To câ—ll to mind and as it were consecrate to Eternity Gods miraculous deliverance of the Israelites from their Bondage in Egypt 2. For a sure testimony of the perpetual Mercy and Power he would shew to his People 3. To Typifie Christ Jesus and our deliverance perfected by him IV. The next Solemn Feast instituted by God is that of Pentecost so called from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but termed by the Hebrews Schesuothe that is the Feast of weeks because celebrated after the Seventh week from the former Feast of the Passover as may be seen in Exod. 34. Levit. 23. and Deut. 16. But it truly signifies the Fiftieth Solemn and Festival day from the Second of the Azymes in which sense St. Luke takes it Acts 2. where he saith Cum autem compleretur dies Pentecostes and Chap. 20. Speaking of St. Paul festinabit saith he ut si quomodo posset Pentecosten ageret Hierosolymis By this name also are meant all those Fifty days betwixt the Second of Azymes and the Fiftieth Festival day And so the Author of the Vulgar Edition understood it who renders these words of Acts 2. in the Plural Number viz. Cum complerentur dies Pentecostes c. It is also called Festum Primitiarum from the First-Fruits or the Bread Offer'd which was made of the new Fruits Exod. 23. This Feast was Instituted 1. In memory of the Law given by God on Mount Sinai the Fiftieth day after the Israelites departed out of Egypt 2. That by the Ceremonial Oblation of two Loaves made of the New-Fruits to the Lord men might be admonished they received all Fruits and so all things else for preservation of Life from the bountiful hands of God and be also excited to beseech God not only for a blessing thereupon but also to make a sanctified use thereof 3. To Typifie that Pentecost wherein Christ after he had ascended proclaimed the Law not that which was written in Tables of Stone but in the Heart and mind the Law of the New Covenant that happy day on which the First-Fruits of the Holy Spirit
ancient Christian Custom of Fasting they called this chief Season of Fasting the Fast of Lent because of Lenct-Monat wherein the most part of the time of this Fasting always fell and hereof it cometh that we now call it Lent or rather the Fast of Lent Sir Richard Baker saith it was first Commanded to be observed in England by Ercombert the 7 th King of Kâ—nt before the year of Christ 800. Of Ashwednesday THis is the Head or Beginning of the Quadragesimal Fast or Holy time of Lent dedicated by Gregory the Great to the Consecration of and Sprinkling with Ashes being therefore called Dies Cinerum or Ashwednesday And yet as Hospinian confesseth there is extant an Homily of Maximus Bishop of Tours in France with this Inscription IN DIE CINERUM which shews the institution thereof before his time For that Maximus Taurinensis lived 170 years before him viz. Anno Christi 440. Quadragesima is so called for that as before hath been noted it is Forty days distant from Easter comprehending the Fast of Lent as kept by the Primitive Christians in Imitation of our Saviours Fast of Forty days and Forty nights in the Desart It iâ— otherwise named Invocavit because that thereon iâ— sung Invocavit me ego exaudiam eum or taken out of Psal. 91.14 This is the First Sunday in Lent The Second Sunday in Lent is called Reminiscere from the entrance of the 6 verse of Psal. 25. Remeniscere miserationum tuarum Domine c. The Third Oculi from the entrance of the 15 verse of the same 25 Psal. Oculi mei semper ad Dominum c. The Fourth Laetare from the entrance of thâ— 10 verse of the 66 Chapter of Isaiah Laetare cuâ— Jerusalem c. it is called also Dominica de Rosa from the Golden Rose which the Roman Bishop carrieth in his Hand before the People in the Temple Likâ—wise Dominica de Panibus for that thereon the Miracle of the five Loaves in the Gospel is explained We in England rightly call it Midlent-Sunday The Fifth Judica from the entrance of Psalm 34. Judica me Deus discerne causam meam c. The Sixth Dominica Magna or the great Lords day because of the great and ineffable good thing which befel the Faithful in the following week viz. Death abolished Slander removed and the Tyranny oâ— the Devil loosed by the Death of Christ. It is also called Palm-Sunday from the Branches of Palms which the Jewish People strewed on the ground when our Saviour enter'd Jerusalem The Wednesday next after this is the Council day of the Scribes and Pharisees The Thursday following the Parasceve or preparation of the Legal-Passover and the Night thereof the Institution of the Supper This is otherwise called Maundy-Thursday from a Ceremony antiently used by the Bishops and Prelatâ—s in Cathedral Churches and Religious Houses of washing their Subjects Feet Which Ceremony is term'd the fulfilling the Mandate and is in imitation of our Saviour Christ who on this day at Night after his last Supper and before his Institution of the Blessed Sacrament washed his Disciples Feet telling them afterwards that they must do the like to one another which is the Mandate whence the day is denominated At the beginning of the aforesaid Ceremony these words of Christ uttered by him anon after his washing their Feet Joh. 13.34 are sung for an Antiphon Mandatum novum do vobis ut diligatis invicem sicut dilexi vos And lastly Good Friday being the Day of the Passion and Cross of Christ whereon he suffer'd and satisfied for the Sins of the whole World Next to the great Week succeeds the Pasche or Feast of Easter celebrated not in memory of the Angels Transit in Egypt according to the Jewish Custom but of the Resurrection of our Saviour And yet we retain the name Pasce not only because the Lamb which of old was kill'd by the Jews in the Passover was a Type of the Lamb of God Christ Jesus which was slain and sacrificed for the salvation of the World but because at that very time â—e passed from this World to his Father for Paesah or Phase signifies a passage or because that then a passage is made from an Old to a New Life It is called Easter from Eoster a Goddess of the Old Saâ—cons whose Feast they kept in April or as Minshew hath it because at that time our Sun of Righteousness did rise as the Sun in the East And â—his is the foundation Basis of all the Lords days in the year After this doth immediately follow the Quinquagesimal Interval of Fifty days betwixt Easter and Pentecost which was kept by the Primitive Christians as a whole Festival in Honour of the Resurrection and Ascension of Christ and the Glorious Mission of the Holy Ghost with exceeding great Rejoycing and Gladness It containeth Six Lords days or Sundays Whereof The First is called Quasimodogeniti from the entrance of 1 Pet. 2.2 Quasi modo geniti Infantes rationabiles sine dolore lac concupiscite It is otherwise called Dominica in albis in respect of the Angels that appear'd at the Resurrection in White Garments and because such as of Old were Baptized on Easter day did wear and walk in White Garments all the Week after until this day on which they laid them aside Or for that those who had then been Baptized were confirm'd of the Bishop and put on other White Vestments which they wore till the following Sunday The Second Sunday after Easter is called Misericordia from the entrance of the 5 verse of Psal. 32. Misericordiâ Domini plena est terra c. The Third Jubilate from the entrance of Psal. 65. Jubilate Deo omnis terra c. The Fourth Cantate from the entrance of Psal. 98. Cantate Domino Canticum novum c. The Fifth Vocem jucunditatis from the like entrance Vocem jucunditatis annunciate audiatur c. This is also called Rogation Sunday and the Week following Rogation Week Invented or Restored by Mamercus or Mamersus Bishop of Vienna Anno Christi 452. and so called à rogando Deum as being once we cannot say now Extraordinarily consecrated above all other weeks in the year unto Prayâ—rs and Supplications 1. Because Princes about this time undertake their Wars 2. For that the Fruits of the Earth being in their Blossom are in great hazard In both which respects all Christians have good occasion at this Season especially to Pray In this week also it hath been an ancient and good Custom continued till of late days to make perambulations and processions in every Parish and Township for viewing and considering the ancient Bounds and Limits to prevent incroachments and contentions On the Thursday also of this Week which is the Fortieth day from Easter was wont to be celebrated the Feast of Christs Ascension which is the Consummation of all he did and taught whilst on Earth and therefore termed Foelix clausula totius Itinerarii filii Dei
the very Sabbath of all his Labour in the work of our Redemption The Sixth Sunday after Easter is called Exaudi from the Entrance of Psal. 27. Exaudi Domine vocem meam c. After which doth succeed the Solemnity of Pentecost so called because the Fiftieth day from the Resurrection of Christ. It is vulgarly called Whit-Sunday or White-Sunday from the Catechumens who were cloathed in White and admitted to the Sacrament of Baptism on the Eve of this Feast But Verstegan says it was Anciently called Wied-Sunday that is Sacred Sunday for that Wied or Wihed signifies Sacred in the old Saxon. Which Festival as it was of old Celebrated by the Jews the Fiftieth day after the Passover in memory of the Divine Law promulgated on Mount Sinai so is this Fiftieth day after Easter by all good Christians to commemorate the Mission of the Holy Ghost thereon which is the only best interpreter of the Divine Law Next the Feast of the Holy Trinity bearing the Lords day following which was instituted by Gregâ—ry the fourth who held the Episcopal Chair Anno 827. in Honour of the Holy Trinity The Thursday next after is the Festival of the Body of Christ commonly called Corpus-Christi day which Urban the fourth Bishop of Rome instituted about the year of Christ 1264. The Sundays following this of the Holy Trinity are all of them called according to the Numeral order whereby they succeed Trinity Sunday until the First of Advent Lastly the Four Lords days immediately preceding the Nativity of Christ are called the Sundays of Advent ab adventu Domini in carnem and were instituted by the Church to the end that from the First of them until the Nativity of our Saviour our minds might be prepared to a sober life and a pious Meditation of his Birth then approaching Parate viam Domini reclas facite semitâ—s Dei nostri And these are the Christian Solemnities or Holy days rightly called Moveable The Fixed or Stative are they which notwithstanding they fall upon divers dayâ— of the Week yet do they not Change but always fall upon one and the same day of the Month and so have a Fixed and certain 〈◊〉 in the Calâ—ndar Of this sort are The Circumcision of Christ the Epiphany and all other the Feasts of Saints and Marâ—yrs â—xcept the Movable before recited The Circumcision which is the first in the order of thâ— Calendar in Commemoration of the Mystery of his Legal Circumcision when He who was the Truth and Substance did at once fulfil and take away the Type thereof The Epiphany or Apparition or the Feast of Twelfth-day after Christmas so called and celebrated in Memory and Honour of Christs Manifestation or Apparition made to the Gentiles by a Miraculous Comet or Blazing Star by vertue whereof He drew and conducted the three Magi or Sages commonly called the three Kings who upon sight of that Star came out of the East into the Country of Palestine or Jewry to adore him in the Manger where a Twelve-Month after Christs Birth they presented him with Myrrhe Gold and Frankincense in testimony of his Regality Humanity and Divinity whereof Prudentius in the following verses Hic pretiosa Magi sub virginis ubere Christo Dona ferunt Puero Myrrhae Thuris Auri Miratur Genetrix tot casti ventris honores Seque Deum genuisse Hominem Regemque Supremum Which are thus excellently translated by Dr. Edward Spark in his Primitive Devotion The Wise men here Choise Treasures do dispense To Christ and Mary Myrrhe Gold Frankincense While thus astonish'd at this glorious thing A maid at once to bear God Man and King Or from the Holy Ghost's appearing in the Shape of a Dove at his Baptism thirty years after for this sixth day of January was the day of his Baptism and therefore it is also called by Alcas Cyriacus an Arabique Manuscript of Astronomical Tables in the Arch Bishop's Archives in the Oxford Library as the Learned Dr. Hammond tells me The Feast of Epiphany or Benediction of Waters The Vigil whereof was of Old called Vigilia Luminum and the Ancients were then wont to send Lights one to another This day was anciently celebrated by the Romans in Honour of Augustus Caesar for the conquest of Parthia Egypt and Media which were thereupon added to the Roman Empire wherefore the Church willing to change that Solemnity for a better instituted this of the Epiphany in the room of it The testification of his true Incarnation was by the Feast of the Purification of the Blessed Virgin when Jesus was presented in the Temple and proclaimed by Simeon and Anna to be the Messiah This Feast was instituted by Justinian the Emperor Anno Christi 542. Saint Matthias who being one of the Seventy Disciples was after the Ascension chosen Apostle by Lot in the room of Judas the Traytor He Preached the Gospel in Macedonia and coming afterwards into Judea was there first stoned by the Jews and thâ—n beheaded after the Roman manner Anno Christâ— 51. The Feast of the Annunciation of the Blessed Virgin is kept in remembrance of the time when the Angâ—l Gabriâ—l declared our Saviours conception or Inâ—aâ—nation by the Holy Ghosâ— Saint Mark the Evangelist who Penned the Life Acts Miracles Deaâ—h and Resurrection of our Saviour He was the first Bishop of Alexandria where he Preached the Gospel and so all over the bordering Regions from Egypt to Pentapolis At the same Alexandria in the time of Trajan he had a Cable-Rope tyed about his Nâ—ck by which he was drawn from the place call'd Bucolus unto that other call'd Augets where he was burnt to Ashes by the Furious Idolaters against whom he had preached Anno Christi 63. and buried at Bucolus Saint Philip and Saint James both Apostles and Martyrs The first of the City of Bethsaida who preached the Gospel in Phrygia and converted the Eunuch Candaules He is said by some to have sent twelve Disciples into Britain for conversion thereof But at length the Painims laid hold on and Crucified him at Hierapolis about the year of Christ 53. The later viz. Saint James the lesser Son of Alpheus the Author of that excellent Epistle bearing his Name who was for his Wisdom and Piety surnamed the Just. After the Ascension he was Created Bishop of Jerusalem where when he had govern'd that Church for thirty years space he was first stoned and afterward placed on a Pinacle of the Temple from whence he was precipitated and then lying with his Thighs broken and half dead lifting up his Hands to Heaven knocked on the Head with a Fullâ—rs club in the seventh year of Nero. The Feast of Saint John Baptist son of Zachary and Elizabeth and who was of the Tribe of Levi of him that shewed us the Lamb of God the Son of the Father which taketh away the Sins of the World who nevertheless was beheaded by Hâ—rod the Tetrarch at the request of Herodias the Relict of his Brother Philip Anno
First God therein so ordained things that the Families of the Israelites should not be destroyed but more especially that Family out of which the Messiah was to come 2. To shew unto us what a special regard he hath of the Poor to put them in hope of a better condition for the Future and also lay down a way to Brotherly Communion so far forth as the condition of this Life will permit 3. And as the Olympiads were in use among the Greeks the Lustra among the Antient but the Indictions among the Later Romans whereby they supputated time so also that the Hebrews should be accustomed to Number their times by Jubile's so soon as possess'd of the Holy Land 4. To shadow unto them by this Publique Jubile and Solemn Joy the Lord Jesus and the whole business of their Salvation And this himself alluded unto Luke 14. Where he saith Se illum esse qui tempus illud acceptum annum beneplaciti aut gratiae Divinae indixerit Hitherto of the Jewish Festivals ordained by God himself and Commanded diligently to be observed by his People It followeth now that I give you the rest which were instituted by Men and received of the Church for the Honour of God and to commemorate His exceeding great Mercies and Benefits The Jewish Solemnities instituted by Men are I. THe Jejunia quatuor or Four Solemn Fasting-days whereof Mention is made by the Prophet Zachary Chap. 8. 1. The First of which is The Fast of Jerusalem besieged which notwithstanding it be the last according to the order of the Months yet it is the first in respect of the Order of the thing done This was celebrated the Tenth day of the Tenth Month Thebith on which day Nebuchadnezzar first Pitched his Tents before and besieged Jerusalem 2 Kings 25. 2. The Second is The Fast of Jerusalem taken by Nebuchadonozor celebrated the Ninth day of the Fourth Month Tamuz 3. The next is The Fast of the City forsaken or desolate celebrated the Ninth of the Fifth Month Ab because that on this day in this Month the City and Temple were set on Fire first by Nebuchadonozor King of Babylon and after that by Titus 4. The Fourth The Fast of Godolia or Gedalia who was left in Judea by Nabuzarda and slain by the treachery of Ismael celebrated the Third day of the Seventh Month Thisri II. To these Four Fasts during the Captivity of Babylon was annexed the Solemn Fast of Queen Hester instituted in Memory of the Three-days Fast she Commanded when about to apply her self to King Abasuerus on behalf of the Jews Hest. 4. and celebrated the third day of the twelfth Ecclesiastical Month Adar whereon all the Jews throughout the Kingdom of Persia should have been slain by perswasion of Haman as 't is in the same Book of Hest. Ch. 3. and 9. Afterwards this day became more Celebrious for the signal victory of Judas Machabaeus who overthrew the Army of Antiochus with Nicanor the Captain of it 2. Machabaeus Cap. ult III. The Jews likewise celebrated of Old the Fast of the Tables of rhe Law broken which Moses when descending from Mount Sinai dash't against the Ground and broke in Pieces as being offended at their Idolatry of worshipping the Calf the Seventeenth day of the Fourth Month Tamuz IV. The days of Purim or the Feast of Lots so called because Haman had cast the Life and Death as it were of the Jews upon the hazard of a Lot which Feast was first celebrated by Mordochaeus and Hester the Fourteenth and Fifteenth days of the last Month Adar in memory of the Lords most wonderful Protection when Haman had laid his inevitable Plot to Mans thinking for the utter-extirpation of the Jews even in One Day Hester Ch. 3. V. The Feast of Comportion of Wood mention'd by Josephus lib. 2. de Bell. Jud. Ch. 17. celebrated in the Fifth Ecclesiastical Month Ab in memory of the wood comported or brought for perpetual Nourishment of the Holy Fire in the Temple of Jerusalem according to the Law of God Nehem. 10. VI. The Encaenia or Feast of Dedication or Consecration and Renovation of the Temple instituted by Judas Machabaeus For when Antiochus Epiphanes came out of Egypt into the Holy Land and so to Jerusalem he reduced both the City and Temple everted the true worship of God carried away the vessels of the Temple and therein placed the Idol of Jupiter Olympius as you may read 1 Mac. 1. But Judas Machabaeus having undertaken a War against the Captains of Antiochus overthrown their Armies and recovered the City Purged the Temple threw down and burnt the Idol and again Dedicated both the Altar and Temple to the Worship of God in Memory of which this Feast was celebrated He also ordained that the dedication of the Temple which was made at the first in Eight days should be renewed and celebrated by Anniversary Holy-Days for Eight days together with Rejoycing and Gladness beginning from the Twentyfifth of Cisleu 1 Mac. 4. And this is the Feast whereof St. John the Evangelist maketh mention and whereat he writes our Saviour Christ himself was present VII The Solemnity of the expiation of the Tower of Jerusalem instituted by Simon Asmonaeus Brother to Judas Machabaeus on the Twenty third of Ijar For having by Famine taken the Tower of Jerusalem which a Garrison of Antiochus had until then defended and vexed the Citizens with continual excursions He cleansed the same as on this day by a Solemn Rite to the great Rejoycing of the whole City and Commanded it to be every year Celebrated by Posterity with Festival Joy and Gladness 1 Mac. 13. VIII Lastly The Marriage Festivities observed by the space of Seven days Gen. 29.22 and Judg. 14.10 which are Honourably mentioned by Christ in his Parables and vouchsafed his presence and first Miracle John 2. And these are the Feasts and solemnities celebrated by the Antient Jews whereof so frequent mention is made in Scripture For the rest instituted after their Destruction and Repudiation and observed by the Modern Jews in all places wheresoever they are dispersed as the Feast of the New-year The Feast of Reconciliation The Feast of Gladness or Joy of the Law The feast-Feast-days of the Equinoxes and Solstices c. none of which are discerned in the Old Testament I shall forbear any mention of them putting here a period to the Festivals and Fasts of the Jews Of the Festivals and Fasts of the Christians whereby any of an Ordinary Capacity may quickly understand the main Body of our English Calendar NOw as touching the Solemnities of the Christians we find not any one certainly declared in all the New Testament neither any Man bound to the strict Observation of those which were used of Old by the Jews Yet because the exercise of Godliness may be oft times intâ—â—rupted through the infirmities of the flesh and cares of the world and that nothing is more convenient nothing more necessary to the confirmation
Porcum quam Puerum Better it was to be Herods Hog than his Son But touching this see the Learned Mr. Gregory in his Episc. Puerorum For the rest of the Saints and Martyrs as it cannot be expected they shall all of them be couch'd in this small Volume so neither are they especially in favour with the times and therefore forbear I any further mention thereof Of the Ember Weeks THe Ember Weeks so called from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e. i. Dies are four in every year as may be seen in the Calendar and anciently Wednesday Friday and Saturday in each Fasted according to the old verses Post Cineres Pentec postâ—rucem postque Luciam Mercurii Veneris Sabbatho Jejunia fient They are of great Antiquity in the Church and called by the Latin Fathers Quatuor Anni tempora For beside the first Institution of them for quarterly Seasons of devotion proportioned to each part of the year as the first Fruits of every Season that the whole and each Division of it might be thereby blest and again beside their answerableness to those Jejunia quatuor or Solemn Fasting days of the Jews before mentioned that we Christians may not be inferiour to them in that Duty an admirable use is assign'd to them in the Church in imitation of the Apostles Acts 13.3 Others think they are call'd Ember days or days of Ashes from the no less Antient than Religious Custom of using Hair-Cloath and Ashes in time of publick Piety and Penance Or from the Old Custom of eating nothing on those days till night and then only a Cake baked under the Embers or Ashes which was called Panem subcineritium or Ember-bread Of the Vigils or Fasting Eves of Festivals IN the Apostles days and some time after when the Poor Christians durst not appear in publick because of the continual Snares Treacheries and Persecution of Tyrants and Enemies of their Religion they were forc'd to meet in the Night time for the Exercise of their Devotion And in the first Church after the times of the Apostles when they stood not in Fear of any Persecution they publickly watched and Fasted in their Churches all Easter Week long but especially on the Eve of the Resurrection The Vigils of this Feast saith Eusebius lib. 4. de vita Const. were made as Light as day by hanging out great Waxed Lights throughout the whole City and Lamps mystically expressing the light of Salvation which was then ready to shine forth Whence grew the Custom both for Christian Men and Women to watch and Fast on the Eves of great Solemnities in their Churches and at the Sepulchres of Saints and Martyrs whereof Flavianus and Diodorus of Antioch are said to be the Authors Afterwards by the perswasion of Leontius Bishop of Antioch this Custom of Watching and Fasting at Sepulchres was restrained to the Church only about the year of Christ 375. But forasmuch as in process of time these Nocturnal and promiscuous Watchings occasion'd much wickedness therefore were the Women interdicted access thither eò quod saepe saith the Canon sub Obtentu orationis scelera latenter committantur At length the Vigils themselves were inhibitâ—d and these Fasts which are kept on the Eves of the greatest Festivals and observed as well as the Holy Fast of Lent instituted in their stead howbeit they are still called Vigils as being the Name of a Duty therein And this was confirm'd by Innocent the 3. about the year of Grace 1210. For the very purpose of the Church of God saith Judicious Hooker both in the Number and in the Order of the Fasts hath been not only to preserve thereby throughout all Ages the remembrance of Miseries heretofore sustain'd and of the causes in our selves out of which they have risen that Men considering the one might fear the other the more but farther also to temper the mind lest contrary affections coming in place should make it too profuse and dissolute in which respect it seemeth that Fasts have been set as Ushers of Festival days for prevention of those disorders as much as might be wherein notwithstanding the world always will deserve as it hath done Blame because such Evil being not possible to be rooted out the most we can do is in keeping them low and which is chiefly the Fruit we look for to create in the minds of Men a Love towards frugal and severe Life to undermine the Pallace of wantonness to plant Parsimony as Nature where Riotousness hath been studyed to harden whom pleasure would melt and to help the Tumors which always fulness breedeth that Childrâ—n as it were in the Wool of their Infancy dyed with hardness may never afterwards change Colour That the Poor whose perpetual Fasts are Necessity may with better contentment endure the hunger which Virtue causeth others so often to choose and by advice of Religion it self so far to esteem above the contrary that they which for the most part do lead sensual and easie lives they which are not plagued like other men may by a publick Spectacle of all be still put in mind what themselves are Finally that every man may be every Man 's daily guide and example as well by Fasting to declare Humility as by Praise to express Joy in the sight of God although it have herein befallen the Church as sometimes David so that the speech of the one may be truly the voice of the other My Soul Fasted and even that was also turn'd to my Reproof A Learned and useful Discourse touching the right Observation and Keeping of the Holy Feast of Easter occasion'd by a Complaint against the Almanack-makers to the King and Council Anno 1664. as if they all had been mistaken in the Celebration of this great Feast IN the year 1665. the Holy Feast of Easter falls out on March the 26. which is the Sunday following the first Full Moon nexâ— aâ—ter the Vernal Equinox And therefore I hope we Almanack-writers shall not this year be accused for mistaking the time thereof as all of us were the last year 1664. a whole week though without any just cause on our part Nevertheless somebody who would be thought wiser perhaps than yet the world thinks him made it look'd upon as a great discovery and more gloried in it than ever I heard Columbus did of his discovering America yet was so purblind as not to discover Five whole Weeks of the like Errour but the very year before Our Easter then falling not till the 19 of April which should have been the 15. of March according to the good old Rule of the Church Nor indeed was it any new thing or any Errour at all of ours that the Celebration thereof should the last year fall seven days later then it ought to do that being the twentieth time it hath so happen'd since the year of Christ 1600 viz. In the years 1602. 1609. 1610. 1613. 1616. 1619. 1620. 1623. 1626. 1630. 1637. 1640. 1643. 1646. 1647. 1650. 1653. 1657. 1661.
the Registers and publick Notaries those Letters were confusedly written as one word the first sillable whereof was the Dipthong AE and had a declination assign'd it It is likewise by some called Hera but very corruptly for so the Spanish Dictionary of Antonius Nebrissa wherein it is made to signifie a Monarchy So Hera Mundi Hera Christi Hera Ordinationis Julianae and generally any other time computed from the beginning or rise of an Eminent and Illustrious Nation Religion or Sect is called Hera Now forasmuch as the business and benefit of these Epochae or Aerae is that the times past may thereunto be compared and applied as to a term prefixed I have here accommodated the Reader with the most Illustrious Epochae observed at this Day when they Commence how they agree and may be reduced to that of our Saviour the most Famous of all amongst Christians in limiting and determining of their Affairs for that such as be rightly instructed in the principal Intervals of years do best understand the differences of times which are Various and reap far greater profit in the Histories they read A view of the more notable Epochae EPOCHAE Anni Period Julia. Mens Perioda Juliana 1 January 1 Mundi Creatio 765 January 1 Aera Olympiadum 393◠July 8 Urbs condita 3961 April 21 Epocha Nabonnassari 3967 February 26 Obitus Alexandri Magni 4390 November 12 Aera Chaldaeorum 4463 October 15 Aera Ordinationis Julianae 4668 January 1 Aera CHRISTI DEI 4713 Calend. January  EPOCHAE Anni Christi Mens Aera Martyrum Copcitar 284 August 29 Aera Turcica Hegirae 622 July 16 Aera Jesdagirdica 632 June 16 Aera Sultanica 1079 March 14 Aera Gregoriana 1582 October 5 The Julian Period albeit but feign'd and invented by Scaliger through a continued Multiplication of the three Cycles of the Sun Moon and Roman Indiction used in the Julian year is Registred among the most Famous Epochae as being the Vehiculum by which we are safely carried through a Series of years This Period commenceth 4713 compleat years before the Common Aera of Christ or in the 4714. inchoate before his Nativity Therefore the first of January in the year 1657. Old Stile begins the 6370. year of the Julian Period the First whereof is Bissextile The Epocha or Aera of the Worlds Creation falleth out in the 765. year of the Julian Period which was Bissextile 3949 compleat years before the Birth of Christ. juxta Historicam veritatem wherefore the year 1657 is the 5660. Current year of the Worlds Aera Sed haec tamen incerta juxta varias Chronologorum sententias immutata Besides The Greek Church numbereth from the Creation to Christs Aera 5508 compleat years and begins it in the 5509. Current from the Antecedent Calends of September Therefore the year 1657. Current of the Christian Aera beginneth the 7165. current year of the World according to the Grecian Account The Latin Church according to Eusebius doth reckon from the Creation to Christs Nativity 5199 years counting from the Julian Vernal Month of March. And therefore the year of Christ 1657 is the 6856. year from the Creation which must as I said be computed from March for that according to this Account the Months January and February belong to the year 6855. The Jews Hebrews and later Rabbins do number from the Creation to the Nativity 3761 years beginning their Account from the first day of the Month Tisri which then agreed to the seventh of October in the Julian year And therefore the year of Christ 1657 is the 5418. year from the Creation according to their Account The Aera of the Olympiads or the first year of the first Olympiad began in the Summer of the 3938. year of the Julian Period in the 3174. year of the Creation Therefore the first year of the Christian Aera agrees to the 766. Olympiad Current or the 4. year of the 194. Olympiad which began the Summer before Therefore the Summer of the year of Christ 1657. began the first year of the 609. Olympiad This Epocha of the Olympiads is so called from the plains of Olympus nigh to the Temple of Jupiter Olympicus in the Country of Elis not far from the City Pisa and the River Alpheus where the Certamina ludicra or the Olympique Games were first instituted by Hercules Alemenus Anno Mundi 2757. in honour of this Jupiter Quibus homines Ethnici saith my Author ad immortalium Deorum cultum ad vires exercendas excitati sunt The Judges therein being the Citizens of Elis. After Hercules his Death these Games were discontinued for more than 400 years and until Prince Iphitus renewed them Anno Mundi 3174. and caused them to be Celebrated every fifth year The Epocha of Romes Foundation agrees with the 3161. year of the Julian Period April 21. being Paliliorum Urbis Romae Natale Festum with the 3197. year from the Worlds Creation the 3. year of the 6. Olympiad and the 753. current year before Christ. Therefore the year 1657. April 21. old stile began the 2410. year from the Foundation of Rome The Epocha of Nabonnassar the most ancient and famous of all other Astronomical Epochae took beginning with the Death of the King in the 3967. year of the Julian Period the 3203. of the World the first of the 8. Olympiad the 6. of the City and the 747. before Christ. Therefore the year 1657. July 5. New Stile but June 25. Old Stile begins the 2406. current year of Nebonnassar This Nabonnassar is not the same whom the Arabians Hebrews and some late Mathematicians amongst which Andreas Argolus is One following Alphonsus do meerly I suppose for the similitude of the Names call Nebuchadonosor or Nebuchadnezzar King of Babylon For by examining the Interval of the 423 Egyptian years between the Empire of Nabonnassar and Alexanders Death with some famous actions during that time amongst the Jews and other Nations according to the Sacred and Profane Histories we shall find that Nabuchadonosor was 140 years after Nabonnassar Besides Funccius Bucholcerus Buntingus Colmannus and others especially Reinholdus Tab. Prut believed him to be the same with Salmanassar King of the Assyrians But Scaliger Calvisius Christmannus and Origanus conclude him for either that King of Babylon which 2 Reg. 20.12 is called Baladan the Father of Berodach or Mardochempadi as Ptolemy calleth him or else that King which Scaliger by this name calleth the first in the Dynastie of the Babylonians which revolted from Artica King of the Medes and erected a New Kingdom wherein he reckoneth Twenty Kings until Cyrus King of the Persians The Radix or Epocha of Alexander the Great which the Arabians call Aera Philippi began the 4390. year of the Julian Period the 3626. of the Creation Nov. 12. the 425. of Nabonnassar and the 324. Current before Christ. This Epocha was used by Hipparchus Ptol. Theon Alexandrinus in Canonibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Albategnius The year 1657.
did Fâ—tter No Guardian like to Châ—â—les He He alone Shall be Protector of Great Britain's Throne In him alone concur both Rule and Right For him alone Law Pleads and Souldiers Fight In his Kalendarium Carolinum for 1665. We find these Pithy Poetick strains 1. In January OUR Saviour Circumcis'd The Wise-men are Conducted to his Cradle by a Star Blest Laud Beheaded Paul's Conversion wrought All-glorious Charles upon the Scaffold brought Whose Royal Blood shed by remorsless Slaves Sculk where they can pursues them to their Graves 2. In February The Blessed Virgin to the Temple hies Presents the true Messiah Purifies Away to Shrift would Ancient Christians cry Confess Prepare the Holy Fast draws nigh Matthias now from Macedonia come In Old Judaea's Crown'd with Martyrdom 3. In March Whilst Loyal Wales pays Homage to her Saint Stout Capel's Blood so lost makes England faint A Week of Passion and three Days of Sorrow But then the Pensive World is bid Good-Morrow The Son of Righteousness restores our Light Whose glorious Rising makes that Day so bright 4. In April Low-Sunday leaveth off those Garments white Put on in Baptism by the Neophite Saint George King Charles both upon one day Crown'd Saint George a Martyr Charles a King Renown'd Saint Mark th' Evangelist by Trajan Burn'd Whilst Alexandria for her Bishop Mourn'd 5. In May. To finish what our Saviour did and taught He now Ascended His Disciples saw 't The Holy Ghost in Fiery Tongues was sent Great Strafford Sacrific'd yet Innocent King Charles the Second Born and Born again His Birth and Restauration makes it plain 6. In June Saint Barnaby the Bright doth next appear And then Saint John the Royal Harbinger Saint Peter Chief of all the Twelve and Paul Both Roman Martyrs Glorious Martyrs all Yet such is still Saint Peter's sad Mischance His being at Rome some count but a Romance 7. In July The Dog-star now begins to shew his might Yet that Mad-Dog in England doth not bite Saint James who to the Twelve Tribes Preach'd the Word He in Judaea fell by Herod's Sword Of whom more than the rest this may be said He was the first Christs Kingdom entered 8. In August Saint Bartholomew next to the Cross we bring Both Heir and Nephew to a Syrian King Yet by Polemius his unjust Decree Beat first with Cudgels then Nayl'd on a Tree So Flay'd alive at last while breath remain'd His Head struck off and so this Glory gain'd 9. In September The Grand Usurper dies the Faction Powts And Dick his Son drest up a King of Clouts Both Court and City in close Mourning drest Drapers and Silk-men more than all the rest Illustrious HENRY Gloucester's Duke Expires Whom yet the World lamenteth yet Admires 10. In October Thaddaeus slain and Simon Crucifi'd Was last of all the Twelve Apostles dy'd Saint Luke departeth in a Peaceful Bed At Ephesus where he is Buryed Rarely bad Quarter such Physicians find Who can like him both Body Cure and Mind 11. In November With Bells and Bonfires here we Celebrate Queen Katherine's Birth-day England's Happy State Adorn'd with such a Gemme so fair a Queen In whom all Vertues are concentring seen All-hallow-day needs fear no more Complaints Since She makes up the Total of All-Saints 12. In December Just when the Scepter is departed from Judaea Shaddows Substances become Janus his Temple-gates are shut Wars cease Behold at Bethlem Born the Prince of Peace Well fare that Day Parent of such a Birth As Reconcil'd at once both Heav'n and Earth 13. Under the Table of Kings Now Peace and Plenty in our Bowels raign And none but Enemies are heard complain I ask our Anti-Monarchists How they Could more Oâ—â—â—ge us if they had the sway For let them Fancy what they please New things No Freedom's like to that proceeds from KINGS 14. Under the Table of Terms Not Major-Generals nor Committees Rump-Justices or fell Presbyteries But England's Laws with Loyal Minds Expounded Distribute Right to Cavalier or Thanks to our Gracious King by whom we have So great Deliverance from Fool and Knave In his last Kalendarium Carolinum which was for the Year 1666. We meet with these Learned Pieces of Poesie 1. On the Year 1666. NOW Sixteen hundred sixty six is come When as some say shall be the Day of Doom Or else the Pope and Hierarchy destroy'd Presbytery Advanc'd and over-joy'd Here 's Seven Years Purchase offer'd â—or his Land Who thinks that Dreadful Day so nigh at hand And if his Holyness suspect his Chair I 'le tak 't my self though but for this One Year 2. In January Now that we have Chastis'd th' Insulting Dutch Tho yet De Witt scarce let them know so much Shut up their Shops restrain'd their Fishing Trade And shewn the World how they have play'd the Jade Burn we our Incense first then Pay our Vows And with fresh Lawrel Crown the Conquerers Brows 3. In February The Conquering Brows of our Renowned King Without whose Council this had never bin Without whose Stars our Stars had fought in vain And Hogen-Mogens Vanquish'd Charlemain Side-belly'd Bores Eclips'd Great Britain's Fame And London truckl'd under Amsterdam 4. In March The Conquering Brows of our Illustrious James York's Famous Duke whose all-consuming Flames Upon the Floating Altar of the Main Have Sacrific'd what They account but Slain Fir'd Batter'd Sunk and Took what did not run Ended a War e're it was well begun 5. In April The Conquering Brows of that Heroick Prince Whose Blows are th' Arguments which must Convince Such State Delinquents One Broad-side from Him Breaks their whole Body Reason but one Limb. Whose very Name 's enough to strike 'em Mute RUPERT no more to end the whole Dispute 6. In May. The Conquering Brows of that great Archimede Who when the Monster Tacks about and 's fled Can with one Beam of his Ingenious Ire Reach her proud Head and mak 't a Cone of Fire More Dreadful than the Spainish Inquisition Or which was worse Duke D' Alva's Imposition 7. In June The Conquering Brows of Neptune's Choicest Sons Whose Triumphs we Proclaim'd with their own Guns Loud Bells large Bonfires full and chearful Bowls To strike stone-dead those Ague-shaken-Souls Whose Luck 't will be though no great Dignity To drain that Universal Quagmire Dry. 8. In July Dry as when Switzer Priest and Saxon Monk Had with strange Doctrines made the Pagâ—â—â— Drunk And in Compassion drawn the Power of Spain To come and Pickle up their Wits again When scarce one Herring lest to trim the Barrel 'Till William of Nassaw espous'd their Quarrel 9. In August William the First who set their Country Free Emboldned Them to that Confederacy With Zeland and Both with the other Five Whose Blood and Fortunes made them so well thrive They quickly bad Defiance to their King So started up this High and Mighty Thing 10. In September But now that Union 's run out of Date And Holland claims the Soveraignty of State Whilst th' other six