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-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
were miraculously poured down on the Apostles V. The Fifth was the Feast of Trumpets which is called by the Hebrews Sichron Theâ—uah for that on the First day of the Seventh Month Ecclesiastical or first Political the sound and noise of Trumpets or Cornets were every where heard by Commandment of God as in Levit. 23. Mense septimo primâ die mensis â—rit vobis sabbathum memoriale clangentibus tubis vocabitis Sanctum omne opus servile non facietis in eo For the cause of this some of the Jewish Rabbins do believe it was Ordained in memory of Isaac's deliverance from being sacrificed and that God commanded a noise should be then made by the Trumpet or Horn of a Ram for that a Ram was caught by the Horn in a Bush and sacrificed in his stead Gen. 22. Others think it very unlikely that so publique and solemn a Feast should be Instituted for the deliverance of a single Person but rather to commemorate those grievous Wars which the Israelites undertook First against the Amalekites and afterwards against the Ethnicks and to the end they might be admonished that this human life of ours is nothing but a perpetual Warfare upon Earth Others otherwise conjecture but their Fancies are too large for my Limits VI. Next to this in the same Month and on the Tenth day thereof was the Feast of Expiation celebrated as you may read it Commanded Levit. 16. In which annual solemnity an universal Expiatoric or propitiatory Sacrifice was perform'd for the sins of the People Whereby the whole passion and Fruits of our Saviours Death were yearly shadowed out to the Life by the whole Church Howbeit the Jews say it was Instituted in memory of Gods favour to them in forgiving their sin of Idolatry committed by their making of the Calf in the desart VII The Feast of Tabernacles called by the Hebrews Chag Hasuke and celebrated next after the two former viz. From the Fifteenth of Thisri to the Twenty First day inclusively that is for Seven days together yet so as that the First day was more Solemn and Festivous than the rest as may be seen in Leviticus Chap. 23. The end of which Feast you have there likewise in these words Ut discant posteri vestri quod in tabernaculis habitare fecerim filios Israel cum educerem eos de Terrâ Egypti And during this â—east the Israelites lived abroad in Tâ—bernacles in remembrance that their Fathers a long time so lived after God had deliver'd them out of the Land of Egypt VIII Next to this did immediately follow the Feast of the Congregation or great and solemn Assembly celebrated the Twenty Second day of the Month Thisri and called by the Hebrews Hatisiph also Azereth that is an Assembly on Collection Or a Retention and Prohibition because that when the Seven days of the Feast of Tabernaclâ—â— were expired the People restrained it one day longer Or because upon that day they were prohibited the doing of any work Or because the People were restrained to contribute Mony for the use of the Sacrifices Or because it shadowed out a Collection of all Nations or a gathering together of the elect in the Kingdom of Heaven or lastly from the Collection of Fruits for that on this day were offer'd the Primitiae of the Serotine Fruits and that thanks were therefore given unto God Howbeit it was as an Appendix to the Feast of Tabernacles as may be seen in Lâ—viticus 23. and Numb 29. But here note that Jeroboam who revolted from Rehoboam the Son of Solomon with the Ten Tribes commanded the precedent solemnity of Tabernacles which the Jews were commanded by God in the â—aw to celebrate in the Seventh Month Thisri to be kept in the Eighth Marhesuan That so by little and little he might wean the Sons of Israel from the rights and customs of their Fathers as in 1 Kings 12. IX The next instituted by God was the Septennial Sabbath or Sabbathical year which took beginning from the Tenth day of the Seventh Month. For as the Jews every Seventh day so their Land every Seventh year kept a Sabbath The Observation whereof consisted in these two things especially That 1. The grounds should lye untill'd 2. Debts should be remitted And therefore Moses Deut. 15. called this year the year of Shemita that is of dismission because that both Agriculture or Tillage and Debts were this year Commanded by God to be forborn and remitted Exodus 23. The causes of this Feast were partly Civil partly Mystical 1. To teach them not by continual Exâ—rcise to suck out the Earth and make it barren for that as all other Creatures so likewise the Earth hath need of intermission and rest 2. To teach them Gratitude and Mercy Gratitude to God for the Fruits of the Earth Mercy to the Poor whereof is had a principal regard in this Law 3. To mind them of Adams first estate wherein only the voluntary Fruits of the Earth were fed upon 4. To shadow unto them an Eternal Sabbath that is a Blessed life in which all the Labours and Miseries of the present together with the exactions of Creditors shall have an end and the sins of Believers be remitted X. The Tenth and last of the Feasts instituted by God is the year of Jubile that is a year of Rejoycing or of Remission celebrated every Fiftieth year for so 't is Commanded Levit. 25. Numerabit tibi septem Hebdomadas Annorum that is Seven times Seven which makes Forty-Nine years Therefore the year following this was the Fiftieth and wholly Sabbathical whence if you account Exclusively to another year of Jubile you have only Forty Nine years and so 't is number'd in the Eighth verse of the last cited Chapter of Leviticus but if inclusively that is if you account both the former and the latter you shall have Fifty years and so 't is reckoned Verse 10. of the same Chapter which manner of account is most used by us at this day For thus a week is said to have Eight days counting both the Sundays But one of them excluded there remaineth but a true week or a Seven-night In this year not only the Bondmen of Israel were by Gods command set free from their Masters and the Prison doors thrown open but all Debts were likewise remitted and the Grounds Vineyards Houses and other Possessions return'd to their first owners For it was not permitted any man to sell his Grounds or Houses to another by a perpetual contract but only the use and Fruits thereof till the year of Jubile For so God Commandeth Levit. 25. Sanctificabitis Annum Quinquagesimum vocabitis remissionem in Terra cuncta habitatoribus terrae vestrae ipse â—st enim Jubilaeus vobis Revertetur quisque ad possessionem suam unusquisque redibit â—d familiam suam quae Jubilaeus est quinquagesimus Annus erit vobis c. The end of which is as likewise was the former partly Civil and partly Mystical 1. For
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-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
749 1 23 Aug. 2923 2174 26 Febr. 752 4 22 Auâ— 4384 3634 26 Febr. Mens Egypt Dies Mens Egypt Dies  Toth 30  Phamenoth 210  Paophi 60  Pharmuthi 240  Athâ—r 90  Pacon 270  Clioâ—aâ— 120  Paâ—ni 300  Tybi 150  Epephi 330  Mechyr 180  Mesoti 360 Et post Meâ—â—ri â—â—agomenae quinque 365 The use of which Table is thus SEek in it the number of years from Nabonnassar which you desire to turn into Julian Or when you find them not precisely the next greater From which Number so found deduct the proposed years and the remainder added too if the time proposed be before Christ or if after Substracted from the year of Christ which stands on the right hand the Table over against the Number of Egyptian years leaves the year to be reckon'd before or after Christ as the Title directeth This done take in the same part of the Table the day of the Julian year agreeable to the first of the Month Toth and then divide the remainder of years after the first Substraction by 4 For if the Quotus which must ever be augmented by 1 when ought remaineth after Division otherwise not at all be added to that day of the Julian year you have the Seat of the first Egyptian Month Toth in the Julian Calendar And the head of the year being found 't is quickly seen how the days of the Egyptian Months agree For take but in the Canon of Egyptian Months the Elapsed days from the head of the year to the day proposed and add the Sum to the day of the Month in the Julian year unto which you have found that the first of Toth agreeth and you have the day of the Month in the Julian year according to the Egyptian proposed But if the years proposed be from Alexander and following the Egyptian Ordination then because there are just 424. years betwixt the Aera of this King 's and that of Nabonnassar add but 424 years to the given years from Alexander and with the Sum as you did with that of the years of Nabonnassar find out the corresponding of the Julian year for it will be the same with that which would be found with the years from Alexander Lastly the day of the Julian year thus gotten you cannot be ignorant of the Gregorian for by adding but to the Julian the difference of days betwixt them for the Century proposed you have the day in the Gregorian As for Example Theon in his Commentaries upon the Six Books of Ptolemies Syntax maketh mention of a Solar Eclipse observed by him at Alexandria in the 1112. year of Nabonnassar the 22. day of the Month Payni I desire to know what day of the Julian year agrees thereunto The next greater Number of years from Nabonnassar for I find not the year proposed exactly are by the Table beforegoing 1204. and the years of Christ answerable on the right hand 456 after Christ together with May 1. Therefore I Substract 1112 from 1204 and there remaineth 92 years which 92 deducted from the found years after Christ leaveth 364 for the current years after our Saviour This done I divide the first remainder 92 by 4 and the Quotient is 23 and nothing remaining which added to May 1. gives May 24. for the day unto which the first of Toth agreeth Now seeing that from the Series of the Egyptian Months 210 days are compleatly elapsed with the Month Pachon and that the proposed day is the 22. Current of the following Payni together making 292 I add 292 to May 24. unto which the first of Toth answereth and it produceth March 13. Therefore the year of Christ 365. March 13. post Christum in the Julian year agreeth to the proposed time from Nabonnassar How to convert the Turkish and Arabick years from Hegira into the Inchoate or current years of our Saviour Table of days in the Turkish years Anni Dies Anni Dies Anni Dies 1 354 14 4761  27  9568 2 709 15 5315  28  9922 3 1063 16 5670  29  10276 4 1417 17 6024 30 0 106317 0 5 1772 18 6378 60 0 21262 0 6 2126 19 6733 90 0 31893 0 7 2480 20 7087 120 0 42524 0 8 2853 21 7442 150 0 53155 0 9 3189 22 7796 180 0 63786 0 10 3543 23 8150 210 0 74417 0 11 3898 24 8505 240 0 85048 0 12 4252 25 8859 270 0 95679 0 13 4607 26 9213 300 0 106310 0 Days in the Turkish Months Mubarram 30 Sephar 59 Rabie I. 89 Rabie II. 118 Guimadi I. 148 Guimadi II. 177 Regeb 207 Sahabeu 236 Ramadhau 266 Schevall 295 Dulkadati 325 Dulhajati 355 Dulbittsche Turc 355 In Ann. abundanti 355 Days in the Julian years 1 0 0 0 365 2 5 0 2 0 0 0 730 5 0 0 3 0 0 0 1095 7 5 0 4 0 0 0 1461 0 0 0 5 0 0 0 1826 2 5 0 6 0 0 0 2992 5 0 0 7 0 0 0 2556 7 5 0 8 0 0 0 2922 0 0 0 9 0 0 0 3287 2 5 0 10 0 0 0 3652 5 0 0 Days in the Julian Months Months Common Bissex January 31 31 February 59 61 March 90 91 April 120 121 May 151 152 June 181 182 July 212 213 August 243 244 September 273 274 October 304 305 November 335 336 December 365 366 First by the Table of Days in the Julian year resolve the Interval of this Epocha from that of Christ into complete Days Next The time proposed in the Turkish account into days by the Table of days in the Turkish years For they being all collected into one Sum the same will give you the number of Days wherewith by the Table of Days in the Julian year you may find out the Month and Day design'd from Christ as followeth Seek out in the Table of days in the Julian year the Number of if you find not the same exactly the next lesser than the Sum of Days before found and take the opposit years on the left-hand Then from the Sum of Days first collected substract this next lesser Number and with the remainder if less than 365 find out in the Table of Days in the Julian Month the Month and Day of the Julian year and so you will have the Year Month and Day from Christ congruent to the proposed from Hegira But if the remainder exceed 365 days you must therewith re-enter the Table and thence take the next lesser number of Days as you did before together with the Opposite years on the left hand which add to the former so continue your Work until there remain fewer Days than 365. that you may collect the Julian years as aforesaid For Example I desire to know what day of the Julian year agrees to the l057 from Hegira the 7. day of the Month Saphar First then the interval of the Turkish Epocha from that of Christ is 621 years July 15. compleat which thus
are resolved into Days 600 Julian years give 219150 Days 20 years give 7305 1 years gives 365 621 June compleat 181 621 July Current 15 The Total Sum of Days in the interval 227016 900 Arabick years give 318930 Days 150 years give 53155 6 years give 2126 1056 Maharran compleat 30 1056 Saphar Current 7 Aggregate of Days is 601264 Now to convert this Aggregate of Days into Julian years the Work stands thus 601264 The number next lesser is 365250 w ch gives in Julian years 1000 There remaineth 236014  The number next lesser is 219150 w ch gives 600 There remaineth 16864  The number next lesser 14610 w ch gives 40 There remains 2254  The number next lesser 2191 which gives 6 There remains 63  Sum of years 1646  Whereby you find that 1646 Julian years agree to 601201 days Now forasmuch as there remains 63 Days 59 whereof are elapsed with February and the other 4 to be accounted in March therefore I conclude that is 1647. Current after the Julian Computation but the 14 of March in the Gregorian agrees to 1057. from Hegira the 7. day of the Month Saphar 1 0 0 0 365 0 0 0 2 0 0 0 730 0 0 0 3 0 0 0 1095 0 0 0 4 0 0 0 1460 0 0 0 5 0 0 0 1825 0 0 0 6 0 0 0 1990 0 0 0 7 0 0 0 2555 0 0 0 8 0 0 0 2920 0 0 0 9 0 0 0 3285 0 0 0 10 0 0 0 3650 0 0 0 Days in the Persian Months Pharavardin 30 Arripebest 60 Chortar 90 Tyrma 120 Mertar 150 Sacheiar 180 Mecherma 210 Apanma 245 Wabak Aderma 275 Dima 305 Pechmam 335 Asphander 365 I intended some further Examples of this Nature but I forbear them at present presuming that he who well understands this may by the like method convert also the years of other Epochae into the Julian and the Contrary Et de Epochis hactenus Notae Vulgares or the Common Notes of the Julian year 1. Of the Lunar Cycle commonly called the Golden Number Meton th' Athenian first this Cycle found Which Nineteen civil years devolveth round For all Lunations make return therein Nigh to the Place where first they did begin To find it add One to the year of Christ For when his Star appeared in the East That was the Prime then by Nineteen divide The Aggregate and what remains beside Resolves the doubt The Quotient doth declare How many Periods revolved are But when Division made there leaveth nought Nineteen it selfe 's the Golden Number sought 2. Of the Solar Cycle or Cycle of the Sun 'T is called Solar for that thereby's known The Sundays Letter not his Motion Now if to th' year propos'd Since Christ did come You add thrice three and then divide the Sum By twenty-eight what 's left that being done Is evermore the Cycle of the Sun If Nought remain t is the whole Cycle out The Quotus counts how oft 't hath wheel'd about 3. Of the Dominical Letter Seven Hebdomaick Letters used be And those are A. B. C. D. E. F. G. The Solar Cycle shews us which doth stand For Sunday when Bissextile is at hand The Sunday Letter stil'd Dominical Upon what day o' th' Month that day doth fall Behold the Table and you 'l quickly see How they from year to year do still agree Until the Cycle be compleat and then There 's nothing further but begin't agen Tabulae literarum Dominicalium 1. G. F. 2. E. 3. D. 4. C. 5. B. A. 6. G. 7. F. 8. E. 9. D. C. 10. B. 11. A. 12. G. 13. F. E. 14. D. 15. C. 16. B. 17. A. G. 18. F. 19. E. 20. D. 21. C. B. 22. A. 23. G. 24. F. 25. E.D. 26. C. 27. B. 28. A. 4. Of the Epact Epactae from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deriv'd Th' are adventitious Days fitly contriv'd To adequate the difference that appears Betwixt the Solar and the Lunar years To know which by Eleven multiply The Golden Number part the factus by Thirty and if your Work be not amiss The Number that remaineth Epact is 5. Of the Roman Indiction This Cycle when Augustus taxed all The conquer'd World became Indictional That even the places which remotest laid Might know when Rome would have her Tribute paid How many Peaceful years were overpast And what to come before th' unwelcome last The first Fifteen whilst she her Rule did hold Requir'd in token of Dominion Gold The second Silver for the Souldiers Hire Iron the Third their Armour to repair But now the Roman Legions broken are 'T is useless though it keep the Calendar For this add to the year of JESUS Three And let the Sum by Fifteen parted be For what remaineth is the thing desir'd The Quotient the Periods expir'd If Nought remain thrice Five this Name doth bear Caesar's Decree proclaims it tribute year The use of these Notes is to find out the Moveable Feasts in both Accounts viz. Julian and Gregorian A short Discourse of Years Months and Days of Years A Year is the principal and most ordinary part of time whereby not only the Ages of Men the World and of other things but also the Times of almost all Actions in the World viz. their Beginnings Progress Durations and Intervals are measured and numbered It is a Periodical Revolution or a Great Circle of Months and Days in which the four Seasons Spring Summer Autumn and Winter are after one Revolution of the Sun ordained to return in their courses It is called Annus from Annulus a Ring for that a Motion in a Ring finished beginneth again without end wherefore Virgil Atque in se sua per vestigia volvitur Annus Or it may be Annus from Anguis a Snake for that the Egyptians before they had the use of Letters represented it by a Serpent or Snake biting her own tail or as some will have it Annu◠ab innovatione because the vertues and strength of all Vegetables are renewed and passed over by the Course of Time But because the spaces of time called years are divers with divers Nations greater in some and lesser in others and for good reasons reduced to the rule of the Celestial motions by which the years are measured therefore are they rightly divided into Astronomical and Political The Astronomical years are measured either according to the Periodical motion of the Sun or the Conjunction of the Moon with the Sun and therefore two-fold Solar and Lunar The Solar year is that space of time in which the Sun by his proper motion departing from any one point of the Ecliptick returns to the same again and this is either Natural or Sydereal The Natural year is the space of time in which the Sun departing from one of the Tropical Equinoctial or Solsticial points and running through the whole Ecliptick runneth to the same point again It is called Natural because it seems to be destinated by Nature for the mensuration
thereâ—n set the bolder face Because like Fortune have ev'n Acts of Grace And yet some trifling Shops provoke me most For here and there they â—ail me to a Post O Cruel Hands but that my Patience bears It wâ—ll presaging what attends their Ears Thus pleased or displeased I appear Servant or Slave t' all Interests once a Year So let me pass And when this Journey 's over I 'le try if beâ—ter luck I can diâ—cover In Kalendarium Ecclesiasticum 1658. We find these Learned and Weighty Verses following 1. Under the Table of Kings HEre and not here implies a Contradiction Reality you 'll say oppos'd to Fiction I grant it so And he that asks me Why Must know I cannot skill of things too nigh He a large Picture that will judge aright Sets it not near him but aloof his sight 2. Under the Table of Terms Peace makes a pleasant sound well understood But Discord better whilst the Peace not good I am not of his Humour did prefer Th' Unjustest Peace before the Just est War Admit one rifled robb'd of all relief Must he needs patch a Peace up with the Thief 3. In January If wanting Wings one may ascend the Skies And Phoebus view without an Eagles Eyes Then rouze up Muse from thy Lethargick strains And having first invok'd the God of Brains Let the Grand Subject of thy Measures be No soul to England like a Monarchy 4. In February It is the Image of that Domination By which Jehovah rules the whole Creation Angels nor Saints do in his Kingdom share God is sole Monarch they but Subjects are Whose Laws are such as when they did Rebel Sequestred not but sent 'em straight to Hell 5. In March As Old as that Paternal Soveraignty God plac'd in Adam Rul'd his People by Disown'd of none but them whose minds aspire And envy One should have what all desire For be 't a few or many we live under Such shall repine still whilst not of the number 6. In April The Ancients did a Monarchy prefer Made all their Gods submit to Jupiter And when Affairs and Nations first began Princes Decrees were th' only Laws of Man Experience will avow it where there 's any One honest man is sooner found than many 7. In May. The rational soul performs a Princes part She Rules the Body by Monarchick Art Poor Cranes and silly Bees with shivering wings Observe their Leaders and obey their Kings Nature her self disdains a crowded Throne The Body's Monstrous hath more Heads than one 8. In June A Monarchy's that Politick simple State Consist's in Unity inseparate Pure and entire A Government that stands When others fall touch'd but with Levelling hands So Natural and with such Skill endu'd It makes one body of a Multitude 9. In July In Order wherein latter things depend On former that 's most perfect doth attend On Unity but this can never be The Pop'lar State nor Aristocracy For where or all or many bear the sway Such Order to Confusion leads the way 10. In August A Monarchy more quickly doth attain The End propos'd for 't is the single Brain That ripens Counsel and concealeth best Princely Designs till Deeds proclaim 'em blest Whilst numerous Heads are rarely of one Mind Slow in their Motion louder than the Wind. 11. In September Treason nor Force so suddenly divides Th' United strength that in a Crown resides Sedition prospers not it seldom here Results an Object of the Prince's fear Than when an Empire Rome was ne'r more strong Nor Triumph'd under other Rule so long 12. In October A Monarchy abates those Fâ—v'rish fâ—â—s Of Emulation a Free-Stâ—te begets A Prince cannot his Râ—ins so quickly slack Or throw his Burthâ—n on another's Back But where so many Rulers have command The work 's transfer'd and toss'd from hand to hand 13. In November The People or the Nobles to debate The deep Concernments of a Troubled-State Set-times and places have assign'd them they First meet and then adjourn from day to day Whereas a Monarch who by Nature's One Deliberates always never's off his Throne 14. In December But hold Methinks I see the three Estates Conven'd thrown open Prison-doors and Grates Extinct our paltry Jealousies and Fears Grace offered to all but Cavaliers And Papists Yet with Patience they abound In hope for better now the wheel goes round 15. The Conclusion Thus trace we Time and in our several Spheres Slightly pass over ne'r-returning Yâ—arâ— Thus States and Kingdoms to a Periâ—d draw Their Politicks must yield to Natures Law Thus Kings and Beggars are Companions made Shake hands and knock the Scepter 'gainst the Spade Thus Courts and Cottages become 〈◊〉 Roof And Carts and Chariots meet without Râ—proof Thus all the Greatness Mortals do contend And Damn their Souls for slideth to An End In Kalendarium Ecclesiasticum 1659. these following Pithy and Prophetick Verses are to be found 1. On the Moons Eclipse in April NOW have amongst ye you that stand On slippery ground or build on Sand. Seditious Spirits play their pranks Inundations break the Banks Rumours of Wars about us fly Thrice happy Man dares bravely die Intestine Tumults taken Towns Besieged Cities Princes frowns Astonish Us. But I 'le to Plough And never mind what Mad-men do Mavors and Hermes bear the sway May He deserves it have the day 2. On the Moons Eclipse in October Quick work and Crafty He that sways In this Defect brooks no Delays Beware of Pirates High-way Thieves Dull Heresies and Hanging-Sleeves Of Scarcity and dearth of Grain With uncouth Griefs 'mongst Cattle reign Tempestuous Winds Quotidian Fevers Ptisicks and Priests that cock their Bevers Debates that into Question call The Peoples Laws even God's and all For Stilbon only hath command And him alone I understand 3. On the Suns Eclipse in November What noise is this Methinks I hear Some dread Heroe drawing near A busie Clergy belching fire Some Prince depos'd and in the mire I see by th' light of one fair Star Whole Nations going out to War Risings Arraignments sudden Death And Ruine rushing on the Earth The Rivers lessen'd Fountains dry Waters corrupt good Subjects die For Mars is rampant and what hand Can turn the Edge of Burlybrand 4. Under the Regal Table Sacred's the name of King and full of splendour Famâ—us the Title of the Faiths Defender 〈◊〉 when on such the Rabble six'd their Spleen Whâ— aâ—d regard to Faith to King or Queen Bâ—t now such Comments on the Text they make All Mortals must submit for Conscience-sake 5. Under the Table of Terms Thanks busie-Term-time thou bring'st work to do For Judge for Council and Attorney too But should'st thou and and never more Commence Lawyers would lose their most voluptuous sence The knotty Laws which now so dear we buy Be rated like Bishops Divinity 6. Under the Tide-Table The Sea hath fits much like this giddy Age Sometimes â—he pines anon she swells with Rage And makes a rupture
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