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
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
silly Pamphlets by that profest Mountebank in Astrology John Booker to vindicate my self from the Calumnies Scandals and false accusations which his unsatiable Ambition and implacable malice hath most wickedly accused me of And thereby I shall discover how much his Envy to my Pen and Person hath transported him beyond the bound of modesty and rendered him incapable both of Reason and Knowledg in the Art whereof he professes himself to be a Master I have in part answered Mr. Lilly in my Prognostication for the ensuing year 1647. And here according to my promise I shall Catechise John Booker and both of them as occasion serves The subject or matter here intended is the notable Conjunction of the 2. Malevolent Planets in the Sign Taurus upon the 12 of June this year 1646. the effects whereof will be in great force untill the 21. day of October 1647. Which Conjunction hath lately been most ignorantly treated of by John Booker in a certain Pamphlet of his stiled A Bloody â—rish Almanack c. and many false observations hath he drawn thence and published not upon any 〈◊〉 grounds in Astrology but meerly out of his invâ—tâ—râ—t mâ—lice and hatred to the Kingdom of Ireland wherâ—by â—â—th that and this Kingdom hath been dâ—luded â—nd Astrology shamefully perverted and defumed In which respect as likewise upon this occasion to free my sâ—lf from his former Aspersions I have published the following discourse wherein the same Conjâ—nction of Saturn and Mâ—rs is more artificially handled and also their future Opposition with a touch concerning the next Conjunction which will happen in the Sign Gemini the Ascendant of London which will be far more terrible and of greater concernment to London and other parts of this Kingdom than the Conjunction in Taurus can be to Ireland I have palpably unmasked his malice discovered his ignorance divulged and corrected his Errors and misapplications of the Effects of this Coelestial meeting If his immodest Language hath any where incited me to too much freedom of speech I shall crave his excuse when he beggs my Pardon for his former Insolencies I hate not his or any mans person but his Sin The method is Rough cast like my self if the matter be better polished I care not I know I shall not please all neither would I some for want of Judgment and come for want of Love and others for lack of Loyalty will condemn me but none of these do I regard It is to the Impartial and juditious I appeal and to their judgment only will I submit And if they please to adventure but their Patience as I have done my Pains which is not a little I doubt not of the issue I have no ungodly ends in this or any other of my writings my Wishes are full as good as John Bookers I wish all happiness to the King and Queens Majesty and the Royal Progeny and an end to the Miseries of this languishing Kingdom I love and wish for the Book of Common-Prayer again that was Sealed with the Blood of so many Martyrs till which be I expect not to see Religion in its purity I delight not in War nor can I pray for an unjust or Dishonourable Peace From my Study in an honest Cavalierâ— houses in York-shire the 10 of Sept. 1646. So saith a true and free born English-man an abhorror of all manner of Treasons and Rebellions one that loveth all manner of Christians and is a great honourer of True and Lawful Parliamenis Geo. Wharton Bellum Hybernicale c. NOT many days before the famous and sometimes flourishing University and City of Oxford was sacrificed as a Peace-offering by some of the more Pacifical Lords and accordingly surrendered upon Articles otherwise honourable into the sacrilegious hands of the Sectaries and Schismaticks of this Kingdom viz. in this year 1646. which is from the Creation of the world 5595. to omit all other frivolous and fruitless computations and Chronologies wherein Booker hath foolishly stuffed and crammed up a malitious lying Pamphlet by him styled A Bloody Irish Almanack c. upon Friday the twelfth day of June there happened a notable Conjunction of the two malevolent Planets Saturn and Mars Which Conjunction notwithstanding it did not manifest it self with any storms thunder or lightning as John Booker prognosticated in his un-sainted state-lying-Kâ—lendar nor hath been the Prodromus of such loss ruin destruction and desolation to the Kingdom of Ireland as is mentioned in the said Pamphlet yet questionless the effects of that malicious meeting have already been notably shewed both in Ireland and in many other Kingdoms and Countries Cities and Towns and upon particular Persons who had any congruency therewith in the Radix or Revolution of their Nativities But to the intent that this barking mungrel may not delude the ignorant with his pedling trash nor detract from or otherwise abuse a whole Nation with his nauseous and menacing expressions I have assumed a liberty of publishing this following Discourse which is void of all Envy Malice or Partiality but freely modestly and sincerely relating whatsoever concerns this Coelestial Meeting according to the Rules of Art and the Judgment of the most approved Astrologers Ancient and Modern Wherein the judicious and indifferent Readers may plainly and orderly perceive the Ignorance and Malice of this trifling Parasite And rightly understand the Nature and Quality of the Effects of this Coelestial Congress when they shall begin to operate how long continue what Nations or Countries are therein principally concerned and how far the Kingdom of Ireland in particular concluding whether or no that so long oppressed Kingdom be ordained for the stage whereon such Bloody-minded Hell-hounds as himself are to perpetrate their Cruelty I will not trouble the Judicious Reader with any Examples of such Events as have formerly happened in England or elsewhere upon the like Conjunctions For that I acknowledge him to have Collected in part But I will first examine the Foundation whereupon he hath raised this so deformed a Structure and accordingly proceed either by adhering to him where he hath stumbled on any truth or in dissenting from and Correcting him where I meet with his Mistakes Ignorance and Malice And first I will Artificially erect the Figure of Heaven according to the Doctrine of Regiomontanus to the true or apparent time of this Conjunction and afterwards compare it with that which Booker hath published for I dare not take this or any other upon trust either from him or Mr. Lilly whereby I shall presume not only to discover his want of skill in this ordinary piece of Astronomy but likewise to benefit some others as Ignorant as himself if any such can be who desire to learn the exact manner of erecting the Figure of Heaven by this one Example for any moment of time out of the Tables of Directions First then we are to enquire at what time these two Planets are conjoyned I perceive that Booker hath endeavoured to follow Eichstadius and
often destroys Elder Brothers 35. The Lord of the 4 th in the 5 th makes you Fortunate in Tillage or Navigations 36. The Lord of the 5 th in the 4 th brings Gladness and Delight to you from things that be Immovable as the Building of goodly Houses and the Tillage of sweet and pleasant Gardens And here Venus undoubtedly confirms that Portent because such things are contained under her Dominion 37. Mars Lord of the 6 th in the First excites many hot Infirmities but this is qualified by the Reception of Jupiter 38. The Lord of the 7 th in the 4 th presageth strifes about the Father or Wives Inheritance and this the rather for that he is most cruelly Afflicted of Mars 39. The Lord of the 8 th in the 3 d. shews that the Native shall survive all his Brothers He often designeth Death in a Foraign Countrey 40. The Lord of the 9 th in the 3 d. occasions Journeys for the Cause of Dignities 41. The Lord of the 10 th in the 3 d. and there excellently well Placed makes the Native more Honourable than the rest of his Brethren 42. The Lord of the 11 th in the 4 th denotes a second Fortune in Goods that be Immoveable especially in Old Age. 43. The Lord of the 12 th in the 4 th Displeasures and Strifes for Possessions and Church-Goods These may be sufficient in General Judgments Now if we will Consider the Principal Lines of the Hand we shall every where find the same things signified notwithstanding that we have curtailed the Decrees of the Significators We told you Experience her self bearing Witness that the less Principal Lines are changed at a certain time according to the Progressions of the Coelestial Places and Stars who are Significators Whereby it comes to pass that we may best judge of any thing from them either when they appear de novo or begin to wax clearer than they were before 1. The Vital indeed is continued but yet Marked with some Incisures although but slender ones Whence judge you some Diseases about the 14 30 40 c. Year of your Age. 2. Venus is Fortunate in the Geniture and therefore she hath thus Rased her Region with the accustomed Furrows 3. The Epatica decently drawn and without Sections argues a good Temperance of the Liver Health of Body and a Life that is long enough 4. The Mensa full of Branches shews an Increase of Riches 5. The Mensa form'd by a sufficiently decent space perspicuously bearing the Character of Jupiter under the Region of the Annular or Ring-finger is an excellent Argument of Honours chiefly Ecclesiastical 6. The Place of Jupiter beautified with a most clear little Line the same So likewise the Tuberculum of the Sun not undecently Furrowed 7. The Moons Region presenting a clear Incisure premonstrates Journeys 8. The Dominion of Mercury is also most obvious in that he excellently adorneth his Region as also the First joynt of the Auricular or Little-finger 9. The Cephalica contributes to the Wit in that it decently composeth the Triangle Jupiter Venus and Mercury do the like 10. Saturn also hath some Portents especially a Disease in that he bears a Character under his Finger 11. The Parallel Lines which run through the midst of the Hand towards the Ferient confirm the Arguments of Felicity 12. The Saturnia produced even to the Epatica declares uprightness of Judgment and Manners The same Line having a Cross about the Restricta argues a Peaceable and most Honoured Old Age. General Elections In the use of all Purgative Medicines you must observe the Decurse of the Moon in Scorpio Aquarius and the third Decade of Pisces although she be not joyned to Jupiter or Venus For the Conjunction of these Planets with the Moon inhibits the vertue of the Purgative Medicine in regard they affect the Body and incline the Medicine to the nature of Nourishment In other Actions as in Buying of Houses in Journeys and the Commencement of Administrations c. Let the Moon be in Aries Taurus Cancer Leo Libra or Aquarius and Aspected by one or both of the Fortunate Planets And as for the Day let it be upon a Wednesday Thursday or Friday And now lest this Geniture should have seemed Defective I present it wholly as I composed the same unto the studious in Astrology Indeed chiefly for that it is not in the Number of the Vulgar sort but diligently enough composed A Special Judgment of this Geniture giving you the Directions of the Principal Places and their Significations 1. THE HOROSCOPE to the Body of Mars Deg. Min. The Place of Mars in Sagittary 03. 10. His Latitude 00. 06. N. Declination 20. 56. S. Right Ascention 241. 06. Circle of Position 54. 45. Ascentional Difference 32. 47. Oblique Ascention 273 53 Direction sought for 29 40 The Oblique Ascention also of the Horoscope is 144 deg 13 min.   2. The Horoscope to the Sextile of the Sun   Sextile of the Sun in Sagittary 08 00 Oblique Ascention 280 32 Direction sought for 36 19 3. The Horoscope to the Scorpions Heart   Scorpions Heart in Sagittary 03 45 Latitude 04 00 S. Declination 24 53 Right Ascention 240 53 Ascentional difference 40 52 Oblique Ascention 281 45 Direction required 37 32 4. The Horoscope to the Opposition of Saturn   Opposition of Saturn in Sagittary 13 40 Latitude 2 20 N. Declination 20 10 S. Right Ascention 252 34 Ascentional Difference 30 36 Oblique Ascention 283 10 Direction required 38 57 5. The Horoscope to the Trine Dexter of Jupiter   Trine of Jupiter in Sagittary 19 30 Latitude 00 43 N. Declination 22 23 S. Right Ascention 258 36 Ascentional Difference 35 41 Oblique Ascention 293 17 Direction sought for 47 04 6. The Horoscope to the 26 deg of Sagit the Term of Saturn he hath in the Year 59 20 7. To the end of Sagittary in 63 47 8. The Horoscope to the Sextile Dexter of Venus   Sextile of Venus in Capricorn 04 30 Latitude 00 27 S. Declination 23 50 S. Right Ascention 274 55 Ascentional Difference 38 36 Oblique Ascention 313 31 Direction required 69 17 The Directions of the Sun   Sun's Place in Aquary 08 00 Declination 18 19 S. Distance from the Fourth House 23 47 Circle of Position 21 40 Oblique Ascention 318 00 9. The Sun to the Square Sinister of Mars   Quartile of Mars in Pisces 3 10 Oblique Ascention 339 09 Direction required 21 09 10. The Sun to the Body of Venus   Venus in Pisces 04 30 Latitude 00 55 S. Declination 10 44 Right Ascention 336 43 Ascentional Difference 4 28 Oblique Ascention 340 11 Direction required 23 11 11. The Sun to the Square Dexter of Saturn   Quartile of Saturn in Pisces 13 40 Oblique Ascention 347 32 Direction sought for 29 32 12. The Sun to the Trine Sinister of Mars   Trine of Mars in Aries 3