The works of that late most excellent philosopher and astronomer, Sir George Wharton, bar. collected into one volume / by John Gadbvry ...

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 Hal∣lowed and Sanctified certain places; so, they are his Extraordinary Works, that have wor∣thily 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 refresh∣ment of their Bodies, whose strength had been Exhau∣sted by Labour. —Sex diebus facies Opera tua, sep∣timo autem die quiescēs, ut quiescat bos tuus, & asinus tuns, & ut respiret filius ancillae tuae, & peregrinus. Exod. 23.

2. Ecclesiastical, for the worship of God, and medi∣tation 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, Cele∣brated 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 aliena∣ted 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 faith∣ful: 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 there∣of, (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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because that there∣on the Paschal Lamb was eaten—

1. To c••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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 com∣pleretur

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 ren∣ders these words of Acts 2. in the Plural Number, viz. Cum complerentur dies Pentecostes, &c. —It is also call∣ed 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 mira∣culously poured down on the Apostles.

V. The Fifth, was the Feast of Trumpets, which is called by the Hebrews, Sichron The••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, ••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 deliver∣ance 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 Per∣son, but rather, to commemorate those grievous Wars which the Israelites undertook, First against the Ama∣lekites, 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 cele∣brated, 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 Ido∣latry, committed by their making of the Calf in the desart.

VII. The Feast of Tabernacles, called by the He∣brews Chag Hasuke, and celebrated next after the two former, viz. From the Fifteenth of Thisri, to the Twen∣ty 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 taber∣naculis habitare fecerim filios Israel, cum educerem eos de Terrâ Egypti. And during this ••east, the Israelites lived abroad in T••bernacles, in remembrance that their Fathers a long time so lived, after God had deli∣ver'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 Tabernacl•••• were expired, the People re∣strained 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 shadow∣ed 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 L••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 ••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 con∣sisted 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 Ex••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 re∣gard 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 Credi∣tors 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 'tis 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 'tis 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 'tis 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 ••st enim Jubi∣laeus vobis: Revertetur quis{que} ad possessionem suam, & unusquis{que} redibit ••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, 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 In∣dictions among the Later) Romans, whereby they sup∣putated time; so also that the Hebrews should be ac∣customed 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 busi∣ness 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 com∣memorate 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 Pro∣phet Zachary, Chap. 8.

1. The First of which is, The Fast of Jerusalem besieged, which (notwithstanding it be the last, ac∣cording 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 Com∣manded, when about to apply her self to King Aba∣suerus, 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 Ha∣man, as 'tis 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 Seven∣teenth 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 won∣derful Protection, when Haman had laid his inevita∣ble Plot, to Mans thinking, for the utter-extirpati∣on 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 Nou∣rishment 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 Con∣secration and Renovation of the Temple, instituted by Judas Machabaeus. For when Antiochus Epiphanes came out of Egypt into the Holy Land, and so to Je∣rusalem, he reduced both the City and Temple, evert∣ed 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 Al∣tar 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 Glad∣ness, 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 de∣fended, and vexed the Citizens with continual ex∣cursions) 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-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 Festi∣vals 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 Chri∣stians, 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 God∣liness may be oft times int••••rupted through the in∣firmities of the flesh, and cares of the world, and that nothing is more convenient, nothing more necessary to the confirmation 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; see∣ing 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 abrogati∣on 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 con∣gruously 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 ac∣cording to the Numeral Order by which they suc∣ceed the same. As the First Sunday after it, is called the First Sunday after Epiphany; The Next, the Se∣cond, &c. Whereof there are in some years Four, in other years more, or fewer, according to the great∣er or lesser Quantity of the Intervallum Majus. How∣beit, 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 Qua∣dragesima; the first three whereof had their Names from the Order, by which they precede Quadragesima: As Quinquagesima is so called, because the next an∣teceding 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 Savi∣our Rested in the Grave, in token of our future Rest; (And indeed 'tis 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 Capti∣vity 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 Sup∣per 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 dif∣ference between the Christians and Gentiles: There∣fore, 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: There∣fore to supply this defect, there were Four days of the precedent week added to the Quadragesimal Fast. Af∣ter 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. Where∣fore 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 Christia∣nity, and consequently therewith the ancient Christi∣an 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 al∣ways 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 Eng∣land, by Ercombert the 7th King of K••nt, before the year of Christ, 800.

Of Ashwednesday.

THis is the Head, or Beginning of the Quadra∣gesimal 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 Pri∣mitive Christians, in Imitation of our Saviours Fast of Forty days, and Forty nights in the Desart. It i•• otherwise named Invocavit, because that thereon i•• 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. Remenis∣cere miserationum tuarum Domine, &c.

The Third, Oculi, from the entrance of the 15 verse of the same 25 Psal. Oculi mei semper ad Do∣minum, &c.

The Fourth, Laetare, from the entrance of th•• 10 verse of the 66 Chapter of Isaiah, Laetare cu•• Jerusalem, &c. it is called also Dominica de Rosa, from the Golden Rose, which the Roman Bishop car∣rieth in his Hand before the People in the Temple: Lik••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 o•• 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 Sa∣viour 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 Prelat••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 wash∣ing their Feet) Joh. 13.34. are sung for an Anti∣phon: Mandatum novum do vobis, ut diligatis in∣vicem, 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 ••e pas∣sed 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 Sa••cons, whose Feast they kept in April: or (as Min∣shew hath it) because at that time our Sun of Righ∣teousness did rise, as the Sun in the East. And ••his

is the foundation & Basis of all the Lords days in the year.

After this doth immediately follow the Quinquage∣simal Interval of Fifty days betwixt Easter and Pen∣tecost, 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 en∣trance of 1 Pet. 2.2. Quasi modo geniti Infantes, ra∣tionabiles 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 con∣firm'd of the Bishop, and put on other White Vest∣ments, which they wore till the following Sunday.

The Second Sunday after Easter, is called Miseri∣cordia, 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 en∣trance, Vocem jucunditatis annunciate & audiatur, &c.— This is also called Rogation Sunday, and the Week following, Rogation Week; Invented or Re∣stored 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 Pray••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 re∣spects 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 per∣ambulations and processions in every Parish and Town∣ship, 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 Consum∣mation 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 vo∣cem meam. &c.

After which doth succeed the Solemnity of Pente∣cost, 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 Sa∣crament 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 sig∣nifies 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 there∣on,

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 Gre∣g••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 prece∣ding 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: Pa∣rate viam Domini, reclas facite semit••s Dei nostri.

And these are the Christian Solemnities, or Holy days, rightly called Moveable.

The Fixed or Stative, are they, which notwith∣standing they fall upon divers day•• 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 cer∣tain 〈◊〉〈◊〉 in the Cal••ndar.

Of this sort are, The Circumcision of Christ, the Epiphany, and all other the Feasts of Saints and Mar∣••yrs, ••xcept the Movable before recited.

The Circumcision (which is the first in the order of th•• 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 Me∣mory and Honour of Christs Manifestation, or Appa∣rition made to the Gentiles, by a Miraculous Comet or Blazing Star, by vertue whereof He drew and con∣ducted 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 Jew∣ry, 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 Pru∣dentius in the following verses:

Hic pretiosa Magi, sub virginis ubere Christo Dona ferunt Puero, Myrrhae, & Thuris, & Auri; Miratur Genetrix tot casti ventris honores, Se{que} Deum genuisse, Hominem, Regem{que} Supremum.

Which are thus excellently translated by Dr. Ed∣ward 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 Epi∣phany; or, Benediction of Waters: The Vigil where∣of was of Old called Vigilia Luminum, and the Anci∣ents 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, institu∣ted 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 pro∣claimed 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 Dis∣ciples, was (after the Ascension) chosen Apostle, by Lot, in the room of Judas the Traytor; He Preach∣ed the Gospel in Macedonia, and (coming afterwards into Judea) was there first stoned, by the Jews, and th••n beheaded after the Roman manner, Anno Christ••, 51.

The Feast of the Annunciation of the Blessed Vir∣gin, is kept in remembrance of the time when the Ang••l Gabri••l declared our Saviours conception, or In••a••nation by the Holy Ghos••.

Saint Mark the Evangelist, who Penned the Life, Acts, Miracles, Dea••h, and Resurrection of our Sa∣viour. 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 Alex∣andria, in the time of Trajan, he had a Cable-Rope tyed about his N••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 Al∣pheus, 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 Full••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 H••rod the Tetrarch, at the request of Herodias (the Relict of his Brother Philip) Anno Christi 30.

Saint Peter, and Saint Paul, the first whereof was chief of the Apostles, and Preached the Gospel in Pon∣tus, Galatia, Cappadocia, Bithynia, and (in the end) at Rome, where he was aft••rwards Crucified, under Nero, with his Head downward, (for that was his desire) and there also buried.

The latter, viz. Saint Paul, who (being called of Christ himself, after his Assumption, and number'd in the Catalogue of the Apostles) Preached the Gospel from Jerusalem to Illyricum, Italy and Spain; and was beheaded at Rome under Nero, Anno Christi, 68. on the third Calends of July; as was also Saint Pe∣ter, with whom he there lyeth buried.

Saint James (the greater) Brother to Saint John, Son of Zebedee, an Apostle and Martyr, who preach∣ed the Gospel to the twelve dispersed Tribes, and was slain by the Sword (or Beheaded) by Herod Agrippa, in Judea, Anno Christi, 45, where also he was buri∣ed, and so consequently the first of all the Twelve Apostles in Christs Kingdom.

Saint Bartholomew, who was Nephew (some say) and Heir to a King of Syria, yet both an Apostle and Martyr. He preached the Gospel to the Indians, where by the Command of Polemius King of India, He was the first day beaten with Cudgels; the next, Crucifi'd and Excoriated, or fleyed alive, as fastned on the Cross. And last of all (whilest Breath re∣mained) Beheaded, Anno Christi, 51. Wherefore it is called Duplex Festum, some keeping also the Twenty Fifth, as we the Twenty Fourth, of August.

Saint Matth••w, who being a Jew by Birth, and a Publican or Toll-customer by Profession, became a Disciple, an Apostle, an Evangelist, and Martyr. He wrote the Gospel of Christ in the Hebrew tongue, and delivered it to James (the Brother of our Lord) then Bishop of Jerusalem. The same he preached in Ethiopia, where he was entertain'd by the Eunuch (C••amberlain to Queen Candace) whereof mention is made in the Acts: And prevailed so far that Aeglip∣pus the King, and his People came to Baptism: but there reigning after him one Hyrtacus, who hated

the Apostle; by his Command he was run thorow with a Sword, in the year of Christ, 71.

Saint Michael (the Arch-Angel) is he, who figur∣ed Christ, and fought for his Church against the Red Dragon (or the Devil) and his Angels.

Saint Luke born in Syria, by Profession a Physician of Antioch, an Evangelist, and the Penman of the Apostles Acts: who accompanied the Apostles in their Peregrination, but Especially Paul, and died at Ephe∣sus in the Eighty Fourth year of his Age, where also he was buried, Anno Christi, 74▪ But many years after Translated, (together with Andrew and Timo∣thy) to Constantinople in the time of Constantine, Son to Constantine the Great.

Saint Simon Zelotes, and Saint Jude the Brother of James, both Apostles of Christ. The first of which was born in Cana, a Town of Galilee, (being the son of Mary and Cl••ophas, according to Eusebius, lib. 3. Ch. 11.) and preached the Gospel in Egypt and Persia; whence he returned and succeeded Saint James in the Bishoprick of Jerusalem, where he was Crucified un∣der Trajan, in the 120 year of his Age, and so the last Martyr of all the Apostles.

The latter, viz. Saint Jude, (likewise called Thad∣daeus, and Lebbaeus) who preached the Gospel to the Edessaeans, and throughout all Mesopotamia: and was slain at Berytus in the time of Agbarus King of Edessa, where also he was very honourably buried, Anno Christi 51.

The Feast of All-Saints, is dedicated to all Christs Apostles, Martyrs, and Holy Confessors in general.

Of Saint Andrew, the Brother of Simon Peter, by Profession a Fisher, yet an Apostle and Martyr: Who preached to the Scythians, Sogdians, Sacians, and in the Middle Seabastopolis: After that in Cappadocia,

Galatia, Bithynia, and along the Euxine Sea: Lastly in Thrace, Macedonia, Thessally, and Achaia, where (in the time of Vespatian) he was Crucified, by Aegeas King of the Edesseans, and buried at Patris, a City of Achaia, about the 80. year of Christ.

Saint Thomas Didymus, Christs Apostle and Martyr, who Preached to the Parthians, Medes, and Persians: So also to the Caramans, Hircans, Bactrians, and Magicians: and was slain with a Dart at Calamina, a City of India, where he was Honourably buried, Anno Christi 35.

The Feast of Christs Nativity, which without all doubt, was on the Twenty Fifth day of December; as is fully proved by that Learned Gentleman, Edward Fisher Esq in his Vindication of our Gospel Festivals; a Book never as yet (that I know of) answered by any of the separation, although Printed (and reprint∣ed) ever since April, 1649.

It is commonly called Christmass from the old Saxon word Maeppan whence the English Misse, and Mass, signifies a Feast; and accordingly with them any Holy or Festival day is called Maeppan 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is Masse day: and so doth the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Latine Missa, from whence the common word Mensa, is but lightly removed, and signifies the Meat, and not the Table only (—Mensae{que} remotae, in Virgil, the Meat taken away; and Mensae secundae, the second Course) and all this from the Latin, Missa, because ad Mensam mittitur, it is sent or served up to the Ta∣ble. So the Reverend Dr. Hammond.

In the Northern parts of this Nation it is called, Yule, from the Latin Jubilum, which signifies a time of Rejoycing and Festivity. By the Western or La∣tin Church, Luminaria, or the Feast of Light: be∣cause they used many Lights and Candles at this Feast;

or rather, because Christ the Light of all Lights, that true Light, then came into the World. But for the high and Excellent Titles which the Christian Churches gave this Feast; See the above mention'd Mr. Fisher, Sect. 3. —And this is the Basis and Foun∣dation of all the other Christian Festivals, and ought to be Celebrated accordingly.

Of Saint Stephen the First Martyr, who was Or∣dained one of the Seven Proto-Deacons, Ut bona com∣munia curaret, ea{que} viduis & pauperibus rectè distri∣bueret, who zealously refuted the erroneous Opinions of the Jews concerning the Messiah, affirming Jesus Christ of Nazareth to be the true one foretold by the Prophets: and (being therefore accused of Blasphemy) was condemned and stoned to Death, by the Jews at Jerusalem, Anno Christi 35.

Saint John (the Brother of Saint James) who was also an Evangelist, and the best beloved Apostle. He preached the Gospel in Asia: but the Emperor Trajan exiled him into Patmos (an Isle of the Egaean Sea) where he wrote his Gospel, afterward published at Ephesus, by Gaius his Host, and Deacon, After the Death of Trajan, he returned from Patmos, and re∣main'd at Ephesus, until he had lived 120 years, where he died of an Apoplexy, Anno Christi 104.

Lastly, of the Holy Innocents of Bethlehem, slain by Herod the Great, in our Saviours stead, though not for his sake: amongst whom his own Son (as some Historians affirm) escaped not his (till then) unheard-of cruelty: which gave Augustus Caesar that occasion to say, Melius est esse Herodis Porcum, quam Puerum: Better it was to be Herods Hog, than his Son. But touching this, see the Learned Mr. Gre∣gory, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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. post••rucem, post{que} 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 quar∣terly 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 Anti∣ent 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 subcineri∣tium, 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 Noctur∣nal and promiscuous Watchings, occasion'd much wickedness, therefore were the Women interdicted access thither, eò quod saepe (saith the Canon) sub Ob∣tentu orationis, scelera latenter committantur. —At length the Vigils themselves were inhibit••d; and these Fasts (which are kept on the Eves of the greatest Festi∣vals, 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 consi∣dering 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 disso∣lute; 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 notwith∣standing 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 breed∣eth, that Childr••n as it were in the Wool of their In∣fancy, 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 pub∣lick Spectacle of all be still put in mind what them∣selves 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 touch∣ing the right Observation and Keep∣ing of the Holy Feast of Easter, oc∣casion'd by a Complaint against the Almanack-makers, to the King and Council, Anno 1664. as if they all had been mistaken in the Celebra∣tion of this great Feast.

IN the year 1665. the Holy Feast of Easter falls out on March the 26. which is the Sunday follow∣ing the first Full Moon nex•• a••ter the Vernal Equi∣nox. 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, Ne∣vertheless 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 be∣fore.

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. and the last year, 1664. and so will again (unless the Julian Calendar, which yet we fol∣low, be reform'd) in the years, 1667. 1669. 1673. 1677. 1681. 1684. 1685. 1687. 1688. 1691. 1694. 1697. and 31 times more before the year of Christ 1800.

Nor is this all: For there often happens a whole Months Errour as to the time of the Celebration there∣of, having already fallen out so three years since that of Christ 1600, viz. in the years, 1625. 1652. and 1655. and so will again (without correction of the Calendar) in the years, 1679. 1682. 1720. 1723. 1747. 1750. 1774. 1777. and in the year 1807. For in those years there will happen (from the Aequinox) two Full-Moons befo••e our Easter can be kept.

Nay, there falls out very often no less than 35 days (or five Weeks) errour in the time of our Easter, having already fallen out so no less than ele∣ven times since the year 1600. viz. in the years, 1603. 1606. 1614. 1617. 1622. 1633. 1636. 1641. 1644. 1660. and (as I said before) in the year, 1663. and so will again (without amendment of the Calendar) in the years, 1671. 1674. 1690. 1693. 1698. 1701. and just twenty times more be∣fore the year 1800.

But in the years, 2437. 2446. 2491, &c. there will be 42 days Errour, and sometimes afterwards no less than 49 days: And, after the year 2698. (if the old Calendar should still be continued) it will never again happen according to the Rule of the Church, which fixeth it on the Sunday following the first Full-Moon, next after the Vernal Equinox.

One Cause of which Errours is the Precession of the Aequinoctium Vernum, which from the first Nic••ne Council to this time, hath anticipated no fewer than Eleven days, falling now the Tenth of March, where∣as at the time of that Council it was on the Twenty first of the same Month. And the reason of this An∣ticipation is, for that the Julian year exceeds the true Solar year, by 10 Minutes, 48 Seconds, or there∣about, which causes the Aequinoxes and Solstices year∣ly to change their places, and fly backwards so many Minutes and Seconds.

The Lunations also, by reason of the too great Quantity allowed them, do in every 19 years anticipate almost an hour and an half, and in 312 years and a half, one whole day: and therefore not exactly to be found by the Golden Number, although on those Lunations the Feast of Easter dependeth, as of it all the rest of the Moveable Feasts: which is another cause of those Errours, and both together the First occasion of the Roman Emendation, whereby that Church doth always produce Easter on the Sunday following the first Full-Moon next after the Vernal Aequinox, according to the Decree of the Nicene Council.

Now here I could willingly (and indeed intended to) have demonstrated how all this might be reme∣died: but that multiplicity of business (which Steers my thoughts another course) and the Narrow limits

I am here confin'd to, do both obstruct and discourage me. All therefore I shall further say is this, I do much wonder that this Lyncaeus (whoever he was) that so vainly boasted of his discovery of that one Weeks pretended Errour in the time of Easter, and therefore traduced us all with Ignorance or Inadvertency, should himself not yet discover that real Errour of the first of those Rules prefixed to the New Common Prayer-Book Printed by John Bill, and Christopher Barker. Anno 1664. (the very year of that his great Discove∣ry) which pretends to shew how to know when the Moveable Feasts and Holy-days begin, viz.

Easter-day (on which the rest depend) is al∣ways the First Sunday after the first Full-Moon, which happens next after the One and Twentieth day of March. And if the Full-Moon happens upon a Sunday, Easter-day is the Sunday after.

For although that Rule be true enough in respect of the Gregorian, yet it is altogether mistaken, as be∣ing in no wise applicable to our Julian Account (which yet the Table of Moveable Feasts in the said Common Prayer-Book, calculated for 40 years, re∣gardeth only, and which must be followed until his Ma∣jesty shall think fit to command a better,) and there∣fore very improper for that place.

But I hope the Most Reverend Father in God, his Grace, the Lord Arch-Bishop of Canterbury, will make it his concern, not only to cause this Errour to be rectified, but in due time also move His Sacred Majesty to assume the Glory of a better Emendation of the Calendar, than yet the Roman Church can boast of.

APOTELESMA: or, The Nativity of the World, and Revolution thereof.

I'Le not trouble my self, or the Reader with the va∣rious Opinions of Men and Nations concerning the Lapsed years of the World's Creation; some be∣ing utterly lost in conceipts that repugn Philosophy, others sway'd with Philosophical Conjectures destru∣ctive to Divinity, and the rest miserably varying one from another: For the Heathens afford us no satisfacti∣on, [Epicurus, and Aristotle will not allow it had any beginning.] The Jews are w••etchedly dissenting in their accompts; [Philo and Josephus irreconcilea∣ble.] The Samaritans differing from the Jews, and indeed all others, The Jews from the Christians, and they amongst themselves; Scaliger and Petavius of the Latins, Clemens Alexandrinus and Nicephorus among the Greeks.

Tis true, Longomontanus (a most learned modern Astronomer) with a silere amplius nequeo, takes bold∣ly upon him to discover this grand secret from the motion of the Sun's Apogaeum supposing the Sun's Eccentricity immutable, and the Apogaeum a yearly motion of One Minute, One Second, Fifty Thirds, Fourteen Fourths, stiling it Illus••re testimonium de Mundi Exordio, & duratione hactenus.— For, by positing the Sun's Apogaeum in the beginning of Aries at the Creation, and his Perigaeum in the opposite point Libra: He concludes of 4000 years (within a half) betwixt the Creation and the Passion of our Saviour;

and till the 1588th year of his Incarnation, 5554. (allowing 33 whole years for our Saviour's Age, with addition of the time intercepted betwixt his Nativity and Passion.) And this, this learned Author grounds on the accurate Observations of his learned Master Ticho-Brahe. (who indeed concluded the progress of the Sun's Apogaeum, (S.S.S.) till that year, 55 de∣grees, 30 Minutes. And to the End we might com∣pare the same with the Observations of sundry old and late Astronomers, throughout the respective Ages they lived in, exhibits to our view the following Table of,—

The Place of the Sun's Apogaeum, from the beginning of the World, and the true Vernal Aequinox.

In the several Ages of—	Years of the World.	Deduct.	Obser∣vat.	Differ∣ence.
Hipparchus Rhodius,	3810	65	16	65	30	14	Min.
C. Ptolemaeus Alexandriae,	4099	70	3
Albategnius Maham.	4849	82	53	82	16	37	Min.
Guarterus Norimberg,	5454	93	43	94	15	32	Min.
Nicolaus Copernicus Tur.	5492	94	23	95	8	45	Min.
Tycho-Braheus Dan.	5554	95	30	95	30	0	Min.

Whereby it appears that the moved Apogaeum of the Sun proportionably deduced (according to the Annual motion here allowed it) throughout the re∣spective Ages of their Astronomers, differs no where more than 45 Minutes, from what it was observed by them, Ptolemy excepted, who (as saith Longo∣montanus) too confidently maintained that Hippar∣chus's supposition of the Sun's Apogaeum had continued invariable until his time; his observations: being with∣out all question violently fitted to such a purpose.

And (to say the truth) were it that we had the Sun's Apogaeum precisely and uncontroulably so deter∣mined by Longomontanus, or otherwise by any other; very well it might be called Illustre testimonium of the Worlds Original. But forsomuch as later Authors do all or most of them differ (more or less) from him in the Annual motion of the Sun's Apogaeum, and consequently in the place thereof, (for instance Bulli∣aldus, who makes it this year (viz. 1655.) much less than he, viz. 3^s. 6°. 26′. 27″. by abating 5 Seconds of what Longomontanus allows for its Annual Motion;) I dare not confidently build upon this Foundation: which would (this year 1655.) compute of above 5621 years since the Creation, yet that far short of what arises from Bullialdus, whereby the Age of the World should now be no less than 6091 years; both of them exceeding (but the later by far) that Ac∣count which the latest and best Chronologers sit down with. So that hence (also) we receive very little or no satisfaction.

But let the Age of the World be what it please: the Season of its Birth I undoubtedly take to be Spring, the particle of time in which that mighty Giant (the Sun) began his unwearied course (according to ap∣pearance from the first scruple of Aries in the Meridian of Mesopotamia, where Paradise is, by men very learned both in Divinity and Geography, affirm'd to have stood, unless we admit of such Allegories as make Paradise to signifie a place of Pleasure, and the four Rivers, Four Cardinal Vertues; or hoist it up in the Air under the Moons Orbit, fancying those Rivers to fall down from thence, and running under the Oce∣an to rise up again in those places where now they are found: the one Opinion being as unwarantable as the other.

For, it is as true as truth it self, that God instituted the beginning of the Ecclesiastical year at the Vernal Aequinox: whereby he restored to the People the Beginning of the years which the Patriarchs had ob∣served before them, and which they by their long Conversation with the Egyptians had discontinued, whence the soundest, both Divines and Historians con∣clude, that God restored to the Israelites the Ancient ac∣count of the year and the true beginning thereof, part∣ly to the end it might be a memorial of their departure out of Egypt, partly that the Worlds Creation might be recorded, and partly that it might be a Prophecy o•• Christ, who was to suffer at this time. So that the Creation, the celebration of the Passover, and the Rede••ption of the World (by the Death of Christ) do all of them fall out at the same time.

Now that the Patriarchs had this beginning of the year, who can doubt it? They had the most na∣tural account of the year, and such is that which fixes its Original at the Vernal Aequinox. For seeing the Mode of Perfection is two-fold, One cùm res fit, the Other cùm facta est, the consummate Perfection doth in no wise app••rtain to the Birth of the thing, but the Inchoate, and (as I may say) Vernant. For illustra∣tion whereof it may be added, That the Spring is the most beautiful time of all the year, and the most pro∣per for g••neration of things: Which Moses not Ob∣scurely implyeth, where he saith, Terram germinasse herbam vir••ntem. Neither is the Objection of A∣dam's plucking Fruit from off the forbidden-Tree available, it being very well known that in some East∣ern Countries (yea elsewhere) they have Fruit grow∣ing twice a year; t••e Poma aurea of Spain, both at Spring and Autumn. No•• does the great Volume of Heaven but confirm this Opinion, whilst the Dode∣catemory

of Aries Commences the natural year, wherein the first Conversion, or change of these sub∣lunary things is caused.

To conclude this point, The Chaldaeans had their Learning and Wisdom from the Hebrews: Now foras∣much as they appointed the beginning of the year at the Vernal Aequinox, as did also the Persians; 'tis v••ry pro••able they borrowed this account of the year from t••e He••••ews: and therefore saith Scaliger, Exerc. 257. Mundum verè ortum primò, & autum∣naut sapientes & credere par est. So runs (also) the sentence of pious Antiquity.

Hâc est illa dies quinta & vigesima Marti, Q••à verbo Domini mundi textura peracta est: Mortuus hâc Adam: Mortem hàc devicit Iêsus: Hâc est casus Abel: fuit hàc ••actandus Isaacus: Hâc Pascha indictum: Hàc David Rex dicitur unctus.

Which is thus much after my rude version.

This is (of March) the Five and Twenti••th day, Whereon God finished th' Heavens, ••arth and Sea, And all therein: when the first Adam di'd: And when the Second [JESUS] Crucifi'd: When Abels blood was by his Brother shed, And Isaac's ready to be offered, The Passover proclaimed to begin, Wh••n Holy David was Anointed King.

Of the Worlds Revolution.

IF this then be the Season of the year wherein the world had its Birth, as the most learned Divines, Chronologers, and Astronomers have unanimously con∣cluded: It followeth next, that we consider the Re∣volution thereof.—Now to find out the temporary mo∣ment of the Sun's Revolution to the first scruple of Aries (where he was in the Radix of the Worlds Creation) hath been by some accounted impossible; by others a task very difficult and uncertain. And (to say the truth) such has been the wide difference herein amongst Astronomers, until of late days, that the Calculations (how nice and curious soever) made from the several Tables they published, (howbeit, every man with equal confidence and commendation of the verity and exactness of his own,) have wanted that precise concurrence which is requisite to raise thereon so compleat an Astrological Structure, as might withstand the Tempestuous Storms that fre∣quently arise from the Turbulent Sea of Ignorance and Malice. Whereof Cardanus was so sensible, that (because he would not run the hazard of his Credit, so great in the World) he rather wholly neglected the (then so) doubtful Cusps of the Houses in these Revolutional Figures, saving thereby the labour of erecting Schems, than from such uncertainties to raise alike incertain Judgments. In which respect he pre∣scribes a regard only to the places and Aspects of the Planets. And indeed should we grant the Tables Astro∣nomical (what as yet we find not in them; I mean) the exactness aimed at and coveted by all men: yet, till the

long sought for, and hitherto unfound certainer way of attaining the true Longitude be discovered, some discrepancies (more or less) will be always occurring.

In the mean while, I could wish, that some ingeni∣ous Artists would apply the Directions of Daniel Sant∣beck. (Probl. Astronom. and Geom. sect. 1. Prop. 10.) who by the help of a Geometrical Quadrant there described, sets down the manner of observing the true time of the Aequinoxes, whereby they may discover, not only how far the Calculations made by the Tables differ from (but also which Tables come nearest) Ob∣servation; and by this means make choice of the best, whereon to ground their Judgments Astrological.

But forasmuch as all, or the most of our Annual Prognosticks, are commonly extant before the Vernal Aequinox, on and about which day those Observati∣ons ought to be made, it cannot be expected that we should here proceed upon those grounds, the Birth of what now we present you with, anticipating its fortune in the Press not less than Four Lunar Revo∣lutions: Wherefore all we can do here, to do fairly, will be to make choice of the best Astronomical Tables, in which Number 1 rank the Philolaick as solving the Phaenomena nearest exactness, when handled by a Skilful Artist, and reduced (not upon the bare cre∣dit of every prostituted Catalogue of the difference of Meridians, but) with regard had to Ecliptical Ob∣servations, determining (so near as may be) the true Longitude: otherwise great Errours may ensue, es∣pecially in the time of Solar Ingresses, Eclipses, and other Lunations, and yet the Tables Excusable.

These things well consider'd, I cannot see with what shew of Equity we should be derided, or Astro∣logy exploded, in case we arrive not at such precise∣ness in our Annual Judgments as is looked for from

us, by those which know not the handling of a Sci∣ence, whose subject is so remote, whose paths be so variously winding and intricate.

Or, why should Astrology be contemned or slight∣ed for want of Perfection more than all other Arts or Sciences, since really there are none without some de∣fect or other; nor any one that can truly say, it is free from every scrupulous exception: For (omitting Physick and the rest, which cannot justly boast of nigh so much Perfection) what Geometrician can stand up and truly tell me, he hath found out the ex∣act Quadrature of a Circle or the Duplication of a Cube? What Algebraist can resolve the so long sought for Equation of three discontinued Numbers in Alge∣briaque proportion? And should therefore those no∣ble Sciences be rejected as vain and foolish, and the Professors be no better accounted of than Impostors; when nevertheless we cannot but confess the most Ex∣cellent and daily use made of Geometry, both at Sea and Land, very well knowing that the Geometrician can Square a Circle, (though not precisely, yet) so near exactness, as leaves the issue of his indeavours without any sensible Errour? In like manner, because the Astronomer determines not precisely the true places of the Planets, (howbeit very near the same, and the Eclipses of the Luminaries, to admiration) the Astro∣loger sometimes strays a little in the Species and times of the Events thereon depending; shall we therefore (altogether excusing Astronomy) lay the whole blame and weight of our Indignation on Astrology, whose Effata suppose the Planets true places, which are Scientiarum apices, the Perfection of Sciences, that God (in his Wisdom) would not have known ab initio, but reserveth only to some peculiar Men and Ages?

I confess it is but too true, that (like as in all other Sciences, so) in this, as there are and ever have been some Hereticks and Miscreants, who rail and exclaim against Astrology, (for no other Reason, but) be∣cause they apprehend it not, so there are a sort of loose and ignorant pretenders (Spurii, non veri filii Artis:) who expose to sail their lying Oracles, do exceeding∣ly blemish and disparage the Science, administring thereby great advantage for the Malitious to inveigh and rail against it, both from the Press and Pulpit and to bespatter the more able and honest Profession thereof with the Titles of Figure-Flingers, Cheats, Impo∣stors, and (I care not what) other abusive Epithets.

But should we (which my Soul abhors) set light of the Deity, because Caligula and Lucian would not grant any? or suspect the Regiment of the World, because Sardanapalus, Epicurus, Lucretius and Nero denyed Gods providence? or esteem of human things more than Sacred, because the Machiavelists teach that Polity might consist without Religion, account∣ing it nothing but an empty name, and the Bond or Give of Polity? Or should we condemn the whole Catholick Church, because of the many Ravening Wolves and subtle Foxes crept into (and now so mise∣rably dispoiling) her? Or decry all the Clergy, be∣cause some Time-buggering Changelings have disho∣nour'd the Function, seduced their Auditories, and prefer'd their Worldly interests and carnal Ends of Pride, Vain-glory, Strife, Covetousness, and de∣sire of Preheminence above their Brethren, to the Truth and Peace of the Gospel? Should we (I say) for the incredulity of some, condemn what (for do∣ing so) might d••mn us? Or for the impiety and hy∣pocrisie of a few, cast dirt in the Face of a whole Co∣vent of Learned and Religious Men? Let the Ene∣mies

of Uraniah themselves be Judges, if we might not be justly taken for Fools or Knaves, or Knaves and Fools in Folio? And let all rational men say, whether they be less, or any other, that have cause∣lesly and publickly so derided and railed at us.

Of the Epochae or Aerae, commonly used by Chronologers and Historians, with a brief Explanation thereof.

EPochae is derived from the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which sig∣nifies to stop or stay; as if it were an Inhibition or Retention, whereby that which continually flitteth, is restrained and fixed; that so from thence the Remains may be measured.

For whereas the Coelestial bodies are Circumagita∣ted by Motions, and that time is the Measure of Moti∣on, they must necessarily require some beginning and determinate time, from whence to be numbered, as well in Praecedentia as in Subsequentia.

As therefore (in the consideration of Coelestial Motions) there is a certain place of Heaven described by a Line, from which those Motions are Counted; so likewise (in Time) a known and famous begin∣ning, whence the Years, Months and Days, both before and after the same, are reckon'd.

This Epochae is vulgarly called the Radix, whence that which remaineth is supputated, as from a foun∣dation and Term, à quo.

It is also named the Aera, which word was Origi∣nally (but ignorantly) taken from the Spaniards

writings; afterwards much used by Astrologers, and at length translated to other writers. For, at the first, Aera, was not one word, but several, which (be∣ing falsly and confusedly joyned) the Spaniards used but as one: and so at length it was also received by the Latins. For, whereas the sole delation of the Empire, on Augustus Caesar, became of happy conse∣quence to the Spaniards, they therefore (in Ho∣nour of him) so provided, that the great and noble Actions of their Princes and People, should be rec∣kon'd from Augustus Caesar.— For Example, in this manner: Acta sunt haec Toleti, Calendis Martii. A. E. R. A. Caes: CCI. But in process of time (the points being omitted, by the Negligence or Ignorance of the Registers and publick Notaries) those Letters were confusedly written as one word (the first silla∣ble whereof was the Dipthong AE) and had a decli∣nation assign'd it.

It is likewise by some called Hera, but very corrupt∣ly; 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 be∣ginning 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 there∣unto 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 Pe∣riod. 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 inven∣ted 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 be∣fore 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 (accord∣ing to this Account) the Months January and Fe∣bruary belong to the year 6855.

The Jews, Hebrews, and later Rabbins, do num∣ber 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 Cer∣tamina 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 be∣ing 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 Arabi∣ans, 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 Ba∣bylon. For by examining the Interval of the 423 Egyp∣tian years between the Empire of Nabonnassar and Alexanders Death, with some famous actions during that time amongst the Jews and other Nations, ac∣cording to the Sacred and Profane Histories; we shall find that Nabuchadonosor was 140 years after Nabon∣nassar. 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, Christ∣mannus, 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 Scali∣ger, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and Albategnius.—The year 1657. July 13. (Old Stile) the 23. (New Stile) began the 1982. year from the Death of Alexander.

Although it be not denied, but that Alexander died

at Babylon Anno aetatis suae 33. and in the 453. Olym∣piad: Yet, as touching the day of his Death, all Au∣thors are not of one Opinion. For Paulus Crusius re∣fers it to May 20. Buntingus to the 9. and Christ∣mannus to the 23. of June. Scaliger, (who would ever be singular) to July 25. But howsoever it was, Astronomers fix it to the 12. Nov. (the first of the Egyptian Month Toth,) because Astronomers do not always, like Historians, record the Res gestae on the days they happen, but for the most part refer their Epochae to the beginning of the years publickly used, and follow the vulgar computation days, for their greater ease in Calculation.

The Syrian, Syro-graecian, Alexandrean, or Chal∣d••ean Aera, which the Jews, and the Writer of the History of the Machabees used in the Jewish affairs, began in the 4402. year of the Julian Period, the 3638. from the Creation, the 436. of Nabonnassar, the 12. of Alexander, and the 311. before our Savi∣our. The year 1657. was the 1968. current year of this Aera, but from October began the 1969.

This Epocha is reckon'd from Seleucus Nicanor (a most potent Monarch) who ruled with great fortitude in Syria Caldaea, and other bordering Regions, as far as the River Indus. It is termed Alexandrean, not that it commenceth either from the Empire or Exit of Alexander, (for his Death precedes it above twelve years) but because that after the Death of Alexander the Eastern Empire became Bipartite, or divided into Asia and Syria; whence this Epocha is also called Di••lcarnain, i. e. Two-horned, from the two Horns, or two Empires, which sprang from that one Eastern Alexandrean Empire. In 1 Machab. 1.11. it is called the Aera (or beginning) of the Kingdom of the Greeks. It is also called Aera Contractuum.

The Julian Epocha, or the year wherein Julius Caesar corrected the Calendar began in the year 45. before our Saviours Incarnation, in the 4668. of the Julian Period, the 3934. year of the World, the 709. of the City, and the 732. Olympiad, or the 4. year of the 183. Olympiad. Wherefore the year 1657, was the 1702. from the Julian Emendation.

Julius Caesar having observed the year instituted by Romulus, to consist but of ten Months, or 304 days, which agree not with the 12 Conjunctions of the Lu∣minaries in a year, and the Custom of the People every where reckoning the year by Months: Neither the year instituted by Numa Pompilius (consisting of 12 Lunar Months) with the motion of the Sun, the only measure of the year; that he might provide for, and gratifie his Subjects in this respect also, and perpetuate the memory of his name to Posterity; by the help of Sosigines (an Egyptian Mathematician) whom he brought with him from Alexandria, then corrected the year, ever since (from his name) cal∣led Julian, by ordaining it to consist of 365 days, 6 hours.

JESUS CHRIST, the Son of GOD, and Sa∣viour of the World, was incarnated in the 4713. year of the Julian Period, the 3949. of the Creation, the 4. of the 194. Olympiad, the 753. current year of Romes Foundation, and in the 748. Current of Na∣bonnassar.

The Aera of the Ethiopians, or Abyssins, (called Dioclesian, the Aera of Martyrs, or the Aera of the Cophti Martyrs, for by all those Names it is so called) used by the Alexandrians, and Egyptians at this day, began in the 4997. of the Julian Period, the 4233.

of the World, the 4. year of the 265. Olympiad, the 1033. of Nabonnassar, the 18. day of the Month Athyr, but with the 284. of Christ. And therefore the year 1657. is the 1373. compleat, but the 1374 current year of the Dioclesian Aera beginning Au∣gust 29.

When Dioclesian the Emperour had gained a great name of Prudence, and therewith so delighted and flatter'd himself, that needs he must be Worshipped as a God; he Commanded all the Subjects of his Em∣pire to observe the beginning of his Reign, and from thence to reckon their years; whereby it came to pass, that from the 284. year of Christ (in which he came to the Empire) this Aera called (from his name) Dioclesian, took its beginning. It is called [The Aera of Martyrs] because of the exceeding great Tyranny which he exercised in the time of his Government against the Christians: [The Aera of the Cophti Martyrs,] from the Country and City (so called) near to the River Nilus wherein were cruelly destroyed a multitude of Christians, by sundry ex∣quisite and unheard-of Torments.

True it is, that this grievous persecution fell out in the 19. year of his Reign: Nevertheless, the Coph∣ti, in the Notations of their years, do account the beginning of the Persecution from the first of Diocle∣sian's Reign. So that the Dioclesian Aera is the same with that of Martyrs.

The Turkish Aera from Hegira, or the Flight of Mahomet from Mecha, began in the 622. current year of Christ, July 16. The years are Lunar, repe∣ding towards the heads of the Julian years. And the year, 1657. commenceth the 1067. of Hegira. But hte Turk•• do reckon 11000. years till the present,

because 537. Arabian or Turkish years, make scarce 527, Julian: Or (as Scaliger will) 235, Ara∣bique years, but 228 Julian, wanting a day.

This Mahomet (or Mahumed) is the Turks great Prophet, or rather grand Impostor, whose Law is the Alchocran. Arabia was the Nest that bred and foster'd this unclean Bird, Medina the place of his Birth, Mecha of his Burial; both which are therefore had in great Veneration.

The Persian Aera is twofold, Jesdagirdick and Gelalaean.

The Jesdagirdick, or the years from the death of Jesdagirda, began the 632. year of our Saviour, June 16. And the year of 1657. began the 1026. of that Aera.

This Jesdagird was the last King of the Persians, whom Othoman the Sarazen Emperour overthrew, and at once deprived him both of Life and Kingdom.

The Sultan or Gegalaean Aera, began the 1079. current year of our Redeemer, March the 14. in the 448. of the Jesdagirdick, on the 18. day of the Month Pharavardim, or Pheurdim. And the year 1657. began the 579, of this Aera.

This Sultan Gelal (so called by the Persians) was Emperor of Chorosan, and Mesopotamia, who by the help of 8 Persian Mathematicians, then cor∣rected the Calendar of that Nation. For having ob∣served that the year, (Equally numbered from the Aera of Jesdagird, after the manner of the Egyptians) was lesser than requisit, as not exactly Solar; and that the Months by degrees did run backward: That the Julian year agreed not to the Sun's Motion, but was greater than it should be, and by little and little, (yet with a slower Progress than in the Egyptian year)

crept forward, they invented a peculiar quantity of the year somewhat lesser than the Julian, and a little great∣er than the Gregorian, but by much exceeding the Egyptian. This year thus invented, and fixed as afore∣said, they named Senathi Gelali, that is to say, An∣num Majestatis, the Majestical year, either for the singular worth of the Promulgator, or the Dignity and Eminency of the year it self: They likewise cal∣led it Neuraz Elsultani, (i. e.) the Aequinoctial year of the Empe••or, because it commenc'd at the Vernal Aequinox.

The Epocha of the New Roman Account (for Caesar's was also Roman) began in the time of Pope Gregory 13. Anno Christi 1582. When Christo∣pherus Clavius, the two Italian Brothers (Antonius and Aloysius Lilius,) with some other Mathematicians, corrected the Julian Calendar, which was (and still is) call'd therefore Gregorian, Pontifician, Clavian, or Lilian. The year 1657. was the 75. of the Aera, which takes beginning October 5. of the Julian year hereby made the 15. of the Gregorian.

This Correction was thus. They substracted 10 days (from the 4. of October unto the 15. of the same Month Exclusively) in the year 1582. that there∣by they might make the Vernal Aequinox (on which the Moveable Feasts depend) agree to the 21. of March, as it was by the Nic••ne Council established, Anno 324. And (to retain the same for future times in∣variably upon the same day,) they appointed, that of 400 years, in the First, Second, and Third Hun∣dred years, the Leap-day (which in the Julian year happeneth) should be omitted, and not interca∣lated, but in the 400. year, that the Leap-day should not be omitted, but intercalated: For Example, over

and besides the 10. days substracted as aforesaid, in the year 1700. by Omitting the Leap-day, the Gregorian year shall be 11 days shorter than our Julian year; and so in the year 1800. it shall be 12. days shorter: and lastly, in Anno 1900. it shall be 13. days shorter; but in the year 2000. by keep∣ing and intercalating the Leap-day, it shall still be but 13 days shorter, and so forward.

But yet this Correction wants of Exactness, and hath need of another Amendment. Here follows a Table of—

The Anticipation of the Gregorian Calendar.
A. 5. October,	D. 10	A. D. 1582	D	A. D.	D.	A. D.	D.	A.D.
A. 24. February,	11	1700	14	2100	17	2500	20	2900
12	1800	15	2200	18	2600	21	3000
13	1900	16	2300	19	2700	22	3100

How to reduce the years drawn from other Epochae, to that of our Saviour Jesus Christ.

LEarn first what y••ar before or after Christ, any other of the more Notable Ep••chae takes begin∣ning: it being a ta••k very easie (where the fixed Solar years consisting of 365. days, 6. hours, f••re, are used) to reduce them to the Series of years re∣specting the Birth of our Saviour. For if they be drawn from an Aera before that of Christ, let the number of years by which such Epocha is described to happen before Christ, be substrac••••d from the years of the Epocha given, and the rem••inder shews what year of our Lo••d agreeth thereunto.

But when the given years of the Epocha proposed are less than the Interval of years, by which it pre∣cedes

Christs Aera, and so Substraction cannot be made, as before; let the given years of the Epocha be substracted from the Interval, and the residue will declare the Current years thereof before Christ.

Moreover, if the given years be deduced from an Aera succeeding that of Christ, then add the inter∣val of this Epocha from the Radix of Christ to the years proposed, and the Aggregate gives the number of years from the Birth of our Saviour, agreeable to the given years of the Epocha proposed. As for Example:

I desire to know in what year of Christ the Arabian Aera commenceth, which Arzachel the Astronomer referreth to the 932. year of Dhilkarnain.

Now, because the Aera of Dhilkarnain beginneth Anno 311. ante Christum, I substract 311 years from 933, and the remainder 622 shews the cur∣rent year after Christ, in which the Arabian Aera Commenceth.

Again, I would know how many years the 452. year of the City, is before Christ.

Here (because the Aera of the City falls out 753 years before Christ, which cannot be substracted from the proposed year, being greater than it) I de∣duct 452, from 753, and the remainder 301 is the number of years that the 452. of the City precedes our Saviours Aera.

Lastly, I demand what year of Christ corresponds to the 1373. year of Dioclesian.

The Dioclesian Aera (as already I have told you) began Anno Christi 284. Now, by adding 284, (the in∣terval of this Aera from Christ) to 1373, (the year proposed) I find that the Aggregate 1657. is the number of years from the birth of our Saviour, agree∣able to the 1373. year of Dioclesian.

How to reduce the Tetraeterides of the Olym∣piads, to the year of Christ.

TO reduce the Olympiads proposed to the year of our Saviour: First, Substract an Unite from the number of Olympiads given, and then Multiply the remainder by 4. To the Product, add the current year of the Tetraeterid proposed, and the Sum is the elapsed years from the first Olympiad.

Now if this Sum exceed 776. (for so many years their Radix preceded that of Christ's) deduct 776, from thence, and the residue shews the Current year of Christ: But if it be less, Substract the same from 776, and what remains gives you the year before Christ.—For Example:

I would know what year of Christ agrees to the first year of the 609. Olympiad:— First I Substract 1, from 609, and there rests 608. Then I Multiply 608, by 4, and the Product is, 2432, unto which I add 1, (for the year of the current Tetraeterid) and the Sum is, 2433.

Lastly, I Substract 776, from 2433, and the re∣mainder 1657, agreeth to the proposed first year of the 609. Olympiad.

Once more, I would know what year of our Savi∣our corresponds to the 3. year of the 93. Olympiad, in which the Moon (according to Zenophon) is said to have been Eclipsed?

First, I Substract 1, from 93, and (the remainder) 92. being Multiplied by 4. produceth 368 years. To which I add 3, the current years of the given Te∣traeterid, and they make 371, which being deduct∣ed from (because they are less than) 776, there remaineth 405, which is the year of Christ, agree∣able to the proposed 3. year of the 93. Olympiad.

How to convert the wandering and uncertain years of the Egyptians, from Nebonnassar, into the years of Christ.

To change the Egyptian account Inchoated from Nebonnassar, in the decurr••nt years of Christ, is the design of the following Table.

Anni N••b.	Ann. Ant. Christum	Prim. Toth. C••••it in	Anni Nab.	Ann. Post Christum	Prim. Toth. Cadit in
1	747	26	Feb.	836	88	1	August
4	744	25	Feb.	960	212	1	July
100	748	1	Feb.	1080	332	1	June
220	524	1	Jan.	1204	456	1	May
228	521	31	Dec.	1324	576	1	April
348	401	1	Dec.	1448	700	1	March
468	281	1	Nov.	1452	704	29	Febr.
592	157	1	Octob.	1453	705	28	Febr.
712	37	1	Sept.	1456	708	27	Febr.
748	1	23	Aug.	1460	712	26	Febr.
	Post Christum	1462	714	26	Febr.
749	1	23	Aug.	2923	2174	26	Febr.
752	4	22	Au••.	4384	3634	26	Febr.
Mens. Egypt.	Dies	Mens. Egypt.	Dies.
	Toth.	30		Phamenoth	210
	Paophi.	60		Pharmuthi	240
	Ath••r.	90		Pacon.	270
	Clio••a••.	120		Pa••ni.	300
	Tybi	150		Epephi.	330
	Mechyr.	180		Mesoti.	360
Et post Me••••ri ••••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 Quo∣tus, (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 Ju∣lian Calendar. And (the head of the year being found) 'tis 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 Egyp∣tian 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 Pay∣ni, I desire to know what day of the Julian year agrees thereunto.

The next greater Number of years from Nabon∣nassar (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, to∣gether 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 cur∣rent 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 fol∣loweth:—

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) to∣gether 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. com∣pleat; 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	wch gives in Julian years—1000
There remaineth	236014
The number next lesser is	219150	wch gives 600

There remaineth	16864
The number next lesser	14610	wch 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, con∣vert 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.

'Tis 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, tis 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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, 'Tis 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 Move∣able 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 Begin∣nings, Progress, Durations, and Intervals, are mea∣sured 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 Revo∣lution 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 with∣out 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 Let∣ters, represented it by a Serpent or Snake biting her own tail: or (as some will have it) Annu•• ab inno∣vatione, because the vertues and strength of all Ve∣getables 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 accord∣ing to the Periodical motion of the Sun, or the Con∣junction 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, Equi∣noctial, or Solsticial points, and running through the

whole Ecliptick) runneth to the same point again.

It is called Natural, because it seems to be destinat∣ed by Nature, for the mensuration of time: and be∣cause of the Suns double motion, in respect of us; it is also two-fold, Mean and True.

The Mean motion is ascribed to the Mean Equinox and Solstice, and containeth 365 d. 5 h. and 49′. 15″. 45‴. 52''''. 48^v′ and this is the Rule and Level of all years.

The True motion (called also Apparent and Ine∣qual) is ascribed to the true Equinox or Solstice: or, it is the space of time, in which the Sun (by his mo∣tion according to the succession of the Signs) returns to the True Equinox or Solstice. But this increaseth or decreaseth according to the swift or slower pro∣gress of the Equinoctial and Solsticial points, and containeth in its greatest quantity 365 d. 5 h. 56′. 53‴. (such as was about 64 years before Christ, near to Hipparchus his time, and of late again in the year of Christ 1652.) at the least 365 d. 5 h. 24′. 38″. such as was about 921 years before Christ, and 794 years after Christ, near to Charles the Great, and not far from Albategnius their times.

The Sydereal year is the space of time, in which the Sun returns to the same Star (be it Fixed or Er∣ratical) from whence he departed, wherefore this also is either Fixed or Moveable.

The Fixed is referred to the Fixed Stars, and its quantity always invariable, containing according to Thebith (who lived Anno Dom. 1195. and was the first Author of it) 365 d. 6 h. 9′. 12″. according to Copernicus 365 d. 6 h. 9′. 40″. but according to Tycho 365 d. 6 h. 19′. 26″. 43‴. 30''''.

The Movable is referred to some one of the Planets: and either to Saturn, whose Mean quantity is 378 d.

2 h. 12′. 13″. or to Jupiter, whose Mean quantity is 398 d. 21 h. 12′. 9″. or to Mars, whose Mean quantiry is 779 d. 22 h. 40′, &c.

Now the Lunar year is that, wherein the Moon, ••fter some Conjunctions with the Sun, meeteth and uniteth again with him, not far from the former place: And this year also 〈◊〉〈◊〉 two-fold, viz. Commune, containing 12. Synodical Lunations: or Embolis∣mal, which containeth 13. And again, each of these is either Mean (the Rule of all the Civil Lunar years) or True.

The Mean common Lunar year contains 354 d. 8 h. 48′. 38″. 7‴. 38''''. the Embolismal 383 d. 21 h. 32′. 41″. 18‴. 16''''.

The True exorbitates more or less from the Mean, as will appear to him that considers the Motions and Syzygies of the Luminaries.

The Political or Civil years be such as are every where used for distinction of times, wherein a respect is had either to the motion of the Sun or Moon only, or to them both together.

1. The Egyptians have regard to the Sun, who make their year to consist of 365 days exactly: for, they have 12 Months in the year, every one containing 3•• day••, and at the end they add 5 Intercalar days. And such years the ancient Hebrews observed before the Alexandrean Aera, yet so, as that they interca∣lated one whole Month of 30 days in every 120 year.

The like years also (but without the Intercalated Month) the Persians used, who from the Aera of J••sdagird (beginning Anno Ch. 632.) unto the Ge∣lalean, or ye••r of Christ 1079. have numbered 447 Egyptian years: for then the P••rsians (aft••r they had obs••rved the year (which for some while they had us••d) to be too small, and the days of their

Months by little and little anticipated; they (I say) by Authority of the Persian Emperour, Alb. Arsalam) instituted an Emendation thereof, and to the 4th year for the most part, and sometime also to the 5th. they yet add a day, as we do in our Bissextiles, but in 648. years they include 33811 weeks, or 236677 days, so that this year of theirs consists of 365 d. 5 h. 48′. 5″. 20‴.

2. The Romans, who use a greater year than the Egyptians and ancient Persians. For, according to Julius Caesar's constitution, their year consists of 365 d. 6 h. which 6 hours do make every 4th. an Intercalar, containing 366. days, whereas the Commune consists but of 365. And this year is not only used by the Muscovites, who (retaining the Names and Quantities of the Roman Months) begin their year the First of September: and likewise by the Syrians, or Syro-Graecians, who number their Months and Days ac∣cording to the Julian manner, although they give them other names, as hereafter shall be shewed; but also by the Habassines, the Cophti, and Ethiopians.

But according to the Emendation made by Pope Gregory the 13th. the year consists of 365 d. 5 h. 49′. 12″. and so not quite 4″. less than the Mean Solar year: For, because (according to that Account) there are in every 400 Julian years (consisting of 146100 days, three Intercalar days omitted, it is evident that 400 Gregorian years contain but 146097 days, which (if divided by 400) quoteth the aforesaid number of days, hours, and scruples of a year.

Now, that the reasons of this Emendation, and so the Julian and Gregorian years themselv••s may the better be understood: we must know that in the Julian year, the odd 6 hours are not reckoned every year,

but once every fourth year, being then increased to the just length of a Natural day, which is always put at the 25. of February, so that the Letter F. (as this present Bissextile 1660.) is twice repeated, and St. Matthias day observed upon the latter, according to the Verse,

Bissextum sextae Martis tenuere Calendae, Posteriore die celebrantur festa Mathiae.

So then the Julian year is two-fold, viz. Commune (consisting of 365 days) and Bissextile (of 366 days.) It is called Bissextile of Bis and Sex, twice six, because the sixth Calends of March is twice repeated; Inter∣calar, because of the day that is put between; and Leap-year, for that by this Addition of the day, from thenceforth the Fixed Holy-days, and the like, do as it were leap one day farther into the Week, than they were the former year.

But this Julian Account is very erroneous. For though the mean Tropical year consisting (according to the Alphonsin's) of 365 d. 5 h. 49′. 16″. it is plain that the Julian year exceeds it 10′. 44″. thereby cau∣sing an apparent anticipation of the Equinoctial and Solsticial points, insomuch that the Vernum Equi∣noctium (whose place at the first Council of Nice was the 21. of March) is now come to be upon the 9th. or 10th. the Emendation of which Errour, Pope Gregory the 13. hath very well performed, by sub∣stracting 10 days from the 4th. of October unto the 15th. of the same Month exclusively, Anno 1582. that thereby he might make the Equinoctium vernum (whereon the Moveable Feasts depend) agree to the 21. of March, as it was by the Nicene Council esta∣blished Anno 324. By means whereof all their Months

begin ten days sooner than ours, (their 11. day be∣ing the first of the English, and our last of every Month the 10. of theirs.) And to retain the same Equinoctium vernum for future times invariably upon the same day, he appointed that of 400 d••ys, the 1.2. and 3. hundred, the Leap-day, (w••ich in the Julian year happeneth) should be omitted and not intercalated: but in the 400 year that the Leap-day should not be omitted, but intercalated, as you may see in Maginus his Secunda Mobilia, can. 11. fol. 40.

And this is the Account received in all Countries professing subjection to the See of Rome: but we (wiser than all the World besides) do still retain the old Julian Account, so erroneous (as I said before) that in process of time (if no correction be made) our Saviour and St. John must exchange their Tropicks, i. e. The Feast of Christs Nativity will fall in June, when now the Sun enters Cancer, and that of the Baptists in December, when now the Sun enters Ca∣pricorn.

And the main reason objected against an Emendation here, is, the Confusion would follow about the Dates of our Civil Contracts, Deeds, Bonds, Bills, Payment of Rents, &c. But (to say no more) if all Bissex∣tiles were omitted but 52. years, that alone would gradually and insensibly, without the least inconveni∣ence, bring us two days before the Gregorian, and be agreeable to the Sun's place at our Saviours Birth; whereas the Roman (being reduced only to the afore∣said Council of Nice) would be two days less exact. And if after that the Bissextiles be kept as before (except in every 132. year, wherein a Leap-day must be exempted for ever) or else, that one Leap-day be struck off every 100 year (except in each 400) for ever, there would need no more to have our

Christian Festivals kept according to Primitive Ob∣servation. For, by supposing the Tropical year to be (after Bullialdus, 365 d. 5 h. 49′. 4″. 21‴. the Annual redundancy allowed it by Caesar will be 10′. 55″. 39‴. which compleateth one day in 132 years, and but 2′. 25″. 48‴. over, and three days in 400 years, with 51′. over, which make but one day in 11294 years very inconsiderable.

The Arabians , Indians, and Turks, account by the Moon, who make up their year of twelve Syno∣dical Lunations, and in thirty years, wherein their Period is compleated, they account 19. years of 354 days, and 11, viz. the 2.5.8.10.13.16.19.21.24.27. and 30th of 355. days; so that by this ac∣count the whole Period consisteth of 10631. days. And therefore one Lunation (whereof there are 360. in the whole 30. years Period) containeth 29 d. 12 h. 44′.

The Romans also in times past, had respect to the Moon, in their description of the year according to Numa Pompilius his Ordination, as Macrob. testifies Lib. 1 Saturn. cap. 13.

But they that regarded both the Luminaries were,

1. The ancient Hebrews, from their departure out of Egypt, to the time of the Alexandrean Aera. For, in that Interval of time, They instituted the Ceremo∣nies of the Temple, according to Gods Command, and the Motion of the Moon. And although they retain∣ed some things of a Pristine Form, so that their year was as it were mixed, being partly Solar, running back in some sort, to the Equinoxes and Solstices; partly Lunar, according to which their Feriae and Festivities were directed: yet by little and little, they anticipated the Equinoxes, until at length Alexander the Gre••t being dead, they received the Graecian year,

as is plain by the Books of the Macchabees.

2. The Atticks and Graecians: for, although they principally fitted their Descriptions of the year, to the Course of the Moon, and made up a year of 12 months; yet observing that the Lunar year did not answer to the Suns Revolution they therefore intercalated a whole Month, sometime in the 3d. and sometime also in the 2d. year, according to the Calippick Period: whereby they both accommodated their year to the Suns Motion, which alone defineth a year, and kept the Equinoxes and Solstices within their just limits.

3. The Jews of these days: who about the time of Constantine the Great, framed a peculiar Calendar by the Industry of Rabbi Hillel; wherein they brought the Moons Motion (which defineth the Feasts) to agree precisely enough with the Sun's: so that the Equinoxes and Solstices could not easily be removed from their places.

4. They that follow the Roman Calendar, do not altogether neglect the Lunar year, but think likewise that the same ought diligently to be considered, both because every of the months should have names given them fitted to their Qualities and Operations: and also for that the Moveable Feasts especially Easter (the foundation of the rest) might more exactly be determined.

Moreover, as no year hath any certain Natural beginning, being every moment revolved in it self: so Hypothetically, or at the will and pleasure of Na∣tions, it beginneth and endeth, at any place or time. For, Astronomers, who in their Ephemerides begin the Tropical year from the Winter, and there end it, as the numbers expressing the Quantity of the True or apparent Tropical year do manifest, are yet wont, by a Common Custom , to begin the Tropical year,

as well the Mean as True, from the beginning of the Signs of the Zodiack or the Ingress of the Sun into Arie••, because this point of the Equinox is very famous, about which the Sun begins to put forth his vertues afresh, openeth the Earth, and quickeneth all things there∣on growing. But they begin the Sydereal year from the first Star in the Horns of the Ram, for that Arie•• is esteemed of as the chief of all the Asterisms.

The Egyptians, although they begin the year from the Noon of the first day of the month Thoth: yet that first day is affixed neither to certain Equinox nor Solstice, but wandereth throughout all the Months of the year: because they make no reckoning of the odd hours, or Quadrant of a day, whereby the year exceedeth 365 days: by which means it anticipateth one day in every four years. The like may be said of the Old Persian year, which (although they be∣gan it from the first day of the first month Pharavar∣din, exactly agreeable with Choeac the Egyptian fourth month) had like that of the Egyptians also wandered through all the days of the year, unless a Correction had been made within 1460 Julian years, which make 1461 Egyptian.

But a new corrected Persian year commencing from the Vernal Equinox, and called Neuruz, Esulthani, or an Imperatorian Equinoctial year, was introduced, the use whereof is to this day retained in the most am∣ple and potent Empire of the Persians.

The Romans (by the appointment of Romulus) began the year from March, about the Vernal Equinox: but afterward, by the decree of Numa, and the ap∣probation of Julius Caesar, they began it from the shortest day thereof, or from the Winter Solstice. And therefore Ovid:

Bruma anni prima est, veterisque novissima solis, Principium capiunt Phoebus & annus idem.

But forasmuch as we see the Winter Solstice to out∣strip the first day of the first month January, by 9 days in the New Calendar, and by 19 in the Old; the Roman year at this time answers not to the begin∣ning thereof, as constituted by the Ancients.

The Muscovites and Russians begin the year from the first of September of the Julian year: neither differ they almost any thing in the Names and Feasts of the Months, from the Julian Account.

The Venetians begin their year from the first day of March, perhaps because at that time the Founda∣tion of their City might be laid. There are those also that begin the year from the Birth of Christ Decemb. 25. as from which the Christian Epocha is deduced. But we begin it vulgarly the first of Ja∣nuary. Howbeit the Church of England, and the date of all writings and such like have their year to b••∣gin upon the 25. day of March.

The Syrians, or Syro-Graecians begin their year from the first day of Octob. of the Julian year, unto which they apply the first month Tisrin prior, and so begin their year after the Autumnal Equinox.

The Cophti, Ethiopians, and Alexandrians, upon the 4. Calends of September, viz. 29. Aug. of the Old year, and so begin their year before the Autumnal Equinox.

The Atticks, from the Summer Solstice, or from the New Moon next to it.

The Hebrews have a double beginning of the year Ecclesiastical, whereby they begin the year from the New-Moon next to the Vernal Equinox: and Civil

which begins it from the Autumnal New-Moon next to the Equinox. Therefore in Politick affairs the Jew∣ish year is deduced from the month Tisri, but in Ec∣clesiastick from the month Nisan.

The Months by which we measure the year, (so called à metiendo vel mensurando) are two-fold, Astro∣nomical and Political.

The Astronomical (called also Natural) are con∣sidered according to the Motion of the Sun and Moon; and they be either Solar or Lunar: The Solar are the spaces of time wherein the Sun runs through a twelfth part of the Zodiack. But because the Suns Motion is two-fold, Mean and True, the Solar month is also two-fold, one Mean, the other True.

The Mean (or Equal) being the rule of all So∣lar Months, is the space of time, wherein the Sun by his Mean motion dispatcheth a twelfth part of the Zodiack; and it is always 30d. 10h. 29′. 6″. 18‴. 50''''.

But the True (or apparent) is the space of time, in which the Sun by his True Motion runs through one Sign of the Zodiack: and seeing this Motion is unequal, it also constitutes unequal Months, longer about his Apogaeum in Cancer, where his Motion is slowest and shorter about his Perigaeum in Capricorn, where his Motion is swiftest.

The Lunar Months referred to the Moons motion, are three-fold. Periodical, Synodical, and the Month of Illumination.

The Periodical is the space of time, in which the Moon by her motion returneth to the same place of the Zodiack from whence she departed: which (accord∣ing to her Mean motion) is performed in 27 d. 7 h. 43′. 5″. fere: but according to the true, one hour at the most, more or less.

The Synodical, is the space of time from one Con∣junction of the Luminaries, till the next Conjuncti∣on following.

The Synodical Mean Month, in which the Lumi∣naries do meet together by mean or equal motions, and which is the Rule and Measure of all Lunar Months is 29 d. 12 h. 44′. 3″. 10‴. 58''''. 10^v. But the True, whereby they are joyned by their true motions differeth sometime 14 hours from the Mean: and so is either so much greater or lesser.

The Month of Illumination (or Apparition) is the space of time intercepted betwixt the first day whereon the Moon is seen after her Conjunction with the Sun, and the last day of her being visible, which the vulgar take to be 28 days: nevertheless this is not always so; for sometime she is seen sooner, and sometime later, and accordingly vanisheth: (1.) as her Latitude is Northward or Southward: (2.) or her Motion swifter or slower: (3.) or in Signs Ascending and Descending, Right or Oblique.

Lastly, the Political Months are Civil or usual, whereby every Nation distributes the year as b••st pleaseth them. But not only the Proportion, but also the Denomination of the Months differ accord∣ing to the variety of Nations and People.

For the Egyptian Months, are these:

1. Thoth. 2. Phaophi. 3. Athyr. 4. Choeac. 5. Tibi. 6. Mechir. 7. Phameneth. 8. Pharmuthi. 9. Pachoa. 10. Payni. 11. Epephi. 12. Mesori, all consisting of 30 days: and to the end of their last month Mesori, they superadded 5. days more, mak∣ing their whole year to consist of 365 days.

The Persians these,

1. Pharawardin. 2. Adarpabascht. 3. Chardad. 4. Thir. 5. Mardad. 6. Sebeheriz. 7. Mehar. 8. Aban. 9. Adar. 10. Di. 11. Behemen. 12. Asphander, or Asp••ir••••,

all likewise consisting of 30 days, to which are added in the Common year 5 Intercalar days, and 6 in the Intercalar year, which they call Musterka.

The Romans (according to the ordination of Ro∣mulus, who was Founder of their City, and the first King) had at first but only 10 Months in the year, as Ovid testifieth in this Distich:

Tempora digereret cum conditor urbis in Anno Constituit menses quinque bis esse suo;

Wherein they included 304 days.

The first of which was March, which Romulus so named, à Marte, from the God Mars, or for that he would have the Roman Nation Martial and War∣like.

The second April, ab aperiendo, because then the pores of the Earth are opened.

The third, May à Majoribus, or à Majo, i. e. Ju∣piter: or à Madefactione, because of the wet and moi∣sture then caused at the rising of the Pleiades and Hyades.

The fourth June à Junioribus, or from Juno the Wife of Jupiter.

The 5. Quintilis. 6. Sextilis. 7. September. 8. Octo∣ber. 9. November. 10. December, as is also witnessed by Ovid in these Verses.

Martis erat primus mensis, Venerisque secundus, Haec generis princeps, ipsius ille pater. Tertius à senibus, Juvenum de nomine quartus, Quae sequitur numero turba notata fuit.

Four of these 10. Months were called Pleni, the other six Cavi.

The Pleni were March, May, Quintilis, and Octo∣ber, containing 31 days, the other six Cavi, April, June, Sextilis, Septemb. Novemb. and Decem. con∣sisting of 30 days. But Aurelius Cassiodorus saith, that this Calendar continued no longer than Romulus reigned, being 38 years: of which years (if they followed our measure, as very like they did) there elapsed in that space 45 Romuleian years, and 200 days ferè. Yet others say this Calendar lasted but only 24. Romuleian years, agreeable to 20 Julian ferè.

But Numa Pompilius the 2d. King of the Romans (perceiving his Predecessors year too concise) thereto added 51 days, which (together with other six that he took from the 6 Caval Months of 30 days) he disposed into two other New Months, in such sort that he assigned to the first month Jan. 29 days, and to Feb. 28.

January is so called, either à Januâ, because an entrance is thereby made into the year, as through the Gate into the Hall; or from Two-headed Janus, looking back upon the end of the past, and the begin∣ning of the following year.

February, à Februo, that is to sacrifice, because then the Romans sacrificed to Pluto (who is also cal∣led Februus) and to other Infernal Gods for the Souls of their Ancestors: which Ovid 1. Fast. seems to intimate,

At Numa nec Janum, nec avitas praeterit umbras, Mensibus antiquis addidit ille duos.

And thus were all the Months of the Numan year ordained, (and so the year it self) to consist of un∣equal days (in honour of an unequal number account∣ed of as sacred by the Pythagoreans) excepting onely

February, which had an equal number of days allowed i••, lest if all of them had run either by an equal or unequal number, they should have made a like con∣summation. And hence arose this disposition of the Months.

Jan. 29.	Febr. 28.	Mar. >31.	Apr. 29.
May 31.	June 29.	Quint. 31.	Sext. 29.
Sept. 29.	Oct. 31.	Nov. 29.	Dec. 29.

Wherein although Jan. and Feb. were put before March, and so March not made the First but the Third month: yet nevertheless Quintilis (now not the 5th. but the 7th.) retained still the name Quinti∣lis, as did also the other following months in their order.

But when Numa observed that by this quantity of the year (which is Lunar, and conformable to the Graecian year) the Sun returned not to the same point of Heaven; he reduced and accommodated this Lunar year to the Suns Motion, by an Intercalation of a New Month consisting of 22 or 23 days, which after∣wards the Romans called either February-Intercalar, or Mercedonian, and which once in two years, they intercalated by turns, lest March should be removed from the beginning of the Spring, or that more years should be accounted from the building of Rome, than justly the true quantity of the year would allow of.

But although this kind of Intercalation, so restored the Numan year, which without it was meerly Lunar to the Suns course, that the Equinoxes and Solstices were in a manner fixed to the same months: yet when afterward they observed it somewhat exceeding the true and natural Quantity of the year, and that the Arch-Priest (whose business it was to correct the In∣tercalation)

had often-times intermitted it, and either out of Malice and Favour (whereby any man might be rid of, or longer continued in his Magistery, or the Renter of the Tribute, or Customs, or other pub∣lick things, either gain or lose by the Magnitude of the year) several ways depraved it: it fell out that Anno V. C. 708. (after the Numan year had been in use 670. compleat years) the Correction made by Julius Caesar was received.

For, Julius Caesar (the first Monarch of the Ro∣mans) having learned the Mathematicks at Alexan∣dria, observed, that yet there was almost 10 days and 6 hours wanting in the Numan year, to the full compleating of the Solar year, and by the advice of Sosigenes the Mathematician, whom after his over∣throw of Pompey, he brought with him out of Egypt, to Rome: he added those ten days, whereof to January, Sextilis, and Decemb. two days, but to Apr. June, Sept. and Novemb. each of them one: whence Jan. Mar. May. Quint. Sext. Oct. and Dec. had 31 days, and the rest (Febr. excepted, which had but still 28) 30 days, as you may read in Macr. lib. 1. Saturn. cap. 14.

Therefore presently in the first year of the Julian Ordination, not only Quintilis (which was afterward cal∣led July, in honour of Julius Caesar the Dictator) had 31 days assigned it, but also the month Sextilis, which was likewise called August in honour of Augustus. The words of the Senate you may see in Macrob. citato loco. And hence came it that the Civil Roman months were numbered as at this day, according to the Verses.

April. terdenos, Jun. September{que} November, Uno plus reliqui, viginti Februus Octo, At si Bissextus fuerit, superadditur Unus.

And although the year hath since been Corrected by Gregory the 13th. Bishop of Rome, yet do the or∣der of the Months and the number of days continue the same in the Corrected, that they did in the Old Julian year: they differing only in this, that in the space of 400 years, the Julian Account exceeds the Gregorian by 3 Intercalations, or 3 days, as before you have heard.

Moreover, these Roman Months are divided into Calends, Nones and Ides.

The Calends be the first day of every Month, from which the days are reckoned backwards, calling the next day preceding pridiè Calendas Januarii. They are called Calendae, or Kalends quasi Colendae because in old time they were used to sanctifie the first of every Month in honour of Juno, according to that of Ovid,

Vendicat Ausonias Junonis cura Calendas.

Or they be called Calendae of Calo, to call, because the common people were called or convocated on the first day of every Month, to hear the number of Nones.

The Nones be certain days placed in every Month, whereof the most hath but 6, and the Month that hath least but 4. They begin at the Ides, and end at the Calends; and take their name (as some say) of Non, because during that time the Romans sanctified no day to their God, as may appear by Ovid,

Nonarum tutela Deo caret, &c.

Or they might be called Novae, by reason of the renovation of their Images every month, or Nonae, à Nundinis, from their Fairs or Markets, because the

number of Nones limited the duration thereof in every month.

Lastly, the Ides (so called ab iduando, which (in the Tuscan tongue) signifies to divide) do part every month in two, and are a number of 8 days following the Nones, according to the order of the Calendar and the Verse,

Octo tenent Idus menses generaliter omnes.

Now as the first day of every month is called Calendae; so the Nones in the 4 months, March, May, July and October, are the six days from the Calends, or they fall upon the 7th. day of those months: but in all the other Months they are the 4 days from the Calends, or happen on the 5th. day of every month: And the 8 Ides do fall upon the 8th. day from the Nones.

All the other days (being accounted, by an In∣verse order, from the Nones and Ides of their own, and from the Calends of the following Month) are noted with the number of days by which they ante∣cede the Nones, Ides, and Calends. All which is ma∣nifested by the following old Verses.

Prima dies mensis cujus{que} est dicta Calendae, Sex Nonas Majus, October, Julius & Mars; Quatuor at reliqui dabit Idus quilibet Octo: Inde dies reliquos omnes dic esse Calendas, Quas retro numerans dices à mense sequente.

The Syrian, or Syro-Chaldaean months (as used by Albategnius, Alphraganus, and at this day by this people) agree with the months of the Julian year, in number of days, and manner of Intercalation: but

••••ve a different beginning: For the first month of 〈◊〉〈◊〉 ••••••ians agrees to the 10th. of the Romans October, 〈…〉〈…〉 the 11th. of their November, the 3d. to 〈…〉〈…〉. of December, the 4th. to the 1st. of Jan. 〈…〉〈…〉 consequently the rest of the Syrian do truly 〈◊〉〈◊〉 with the Roman months, in respect of the 〈…〉〈…〉 and Number of days.

(1) The first Syrian month (being their Tisrin 〈◊〉〈◊〉) hath 31 days, (2) Tisrin posterior 30. (3) ••anun prior 31. (4) Came•• poster. 31. (5) Sabat, or Asbat 28. in the Commune, 29 in t••e Biss••xtile (6) ••dar 31. (7) Nisan 30. (8) Jiar 31. (9) Huziran 30. (10) Tamus 31. (11) Ab 31. (12) Elul 30.

In the same manner also are the Syro-Graecian months, howsoever the Names of them differ: For, (1) Hyperberetaeus, which agrees to Octob. containeth 31. days, (2) Dius 30. (3) Appellaeus 31. (4) Audinaeus 31. (5) Peritius 28 in the Commune, 29 in the Bissex∣tile. (6) Dystrus 31. (7) Xanthicus 30. (8) Artemi∣siu•• 31. (9) Daesius 30. (10) Panemus 31. (11) Lous 31. (12) Gorpiaeus 30.

The Habissins and Cophti, a people of the Inner Africa, deduced the most of their months from the 29th. of the Julian August, allowing to each of them 30. days.

The first month they call Tuth, (2) Papa, (3) Ha∣thur, (4) Chiak, (5) Tuba, (6) Amschir, (7) Phar∣mahath, (8) Parmuda, (9) Paschnes, (10) Peuna, (11) Epip. (12) Musra, unto which they add 5 days in the Commune, and 6 in the year Bissextile. But their app••llations have been changed by the Egyptians.

From the same 29. Aug. doe the Ethiopians reck∣on their years, the Names of whose months follow.

(1) Mascaram, (2) Tikmith, (3) Hadar, (4) Tach∣••has, (5) Thir, (6) Jac••••tith, (7) Magabi••h, (8)

Miazia, (9) Ginboth, (10) Sene, (11) Hamle, (12) Nahase.

The Arabians and Turks begin their year ab Hegira Muhamedana, and beginning from their first Month Muhartam, do give to each of them 30 and 29 days, by turns.

(1) The first therefore hath 30. (2) Spehar 29. (3) Rabie prior 30. (4) Rabie posterior 29. (5) Giumadi prior 30. (6) Giumadi posterior 29. (7) Regeb 30. (8) Sahaben 29. (9) Ramadhan 30. (10) Schewal 29. (11) Dhilkahda 30. (12) Dhilhaga; or Dhil∣kitsche 29 days in the Commune, but 30 in the In∣tercalar year.

The Hebrews and Jews do use these Names of the Months. The first which begins in Autumn, is cal∣led Tisri, from Thirosch, which signifies New-wine, or a Vintage; for in this month they gathered their Grapes. It was anciently called Ethanim, and con∣sists of 30 days: (2) Marcheswan, (called by the Ancients Bul) 29. (3) Cisleu 30. (4.) Tebeth 29. (5) Schebeth 30. (6) Adar 29. (7) Nijanor Abib 30. (8) Jiar, or Ziph 29. (9) Sivan 30. (10) Tamus 29. (11) Ab 30. (12) Elul 29. days. And this number of days is attributed to every of the Months in the Commune, Ordinary, or Mean year, containing 354. days; but when the year is Commune, Full, or Abun∣dant, then is one day added to the second Month Marcheswan, and the year consists of 355 days. So when the year is Commune deficient, ••hen is one taken from the third Month Cisl••u, and then the year hath only 353 days. The Hebr••ws Emb••l••me ••xce••ds the Commune year by 30 days, and th••n is Ad•••• (an Embolime of 30 d••ys) ins••••ted b••fore th••ir last month, but then the last month is called Veadar, as if ••dar it••rated: and t••e Em••ol••me ••s they be

Commune or Mean, consist of 384 days, or Abun∣dant of 385 or Deficient of 383 days.

The Attick, or Athenian Greeks, do name their Months in this manner,

(1) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (2) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (3) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (4) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (5) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (6) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (7) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (8) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (9) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (10) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (11) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (12) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

At the end of which, sometimes the third, some∣times the second year is joyned an Embolime of 30 days, that so the Account of the year may in some sort agree with the Suns motion.

Of the Planetary Aspects, both Old and New, their Characters, and Aequa∣tions.

KEpler (the Lyncaeus of the last Age) defines an Aspect in this manner: Aspectus est Angulus à Radiis Luminosis binorum Planetarum in terra forma∣tus, efficax ad stimulandum naturam sublunarem.

It is (saith he) an Angle made in the Earth by the Luminous Beams of two Planets, of strength to stir up the vertue of all sublunary things.

The ancient Astrologers took notice but of five that were effectual, namely, the Conjunction, Opposi∣tion, Quartile, Trine, and Sextile: The first whereof, although it be not properly an Aspect, yet if the word Aspect be to be taken in a larger sense, the Conjuncti∣ons may be so term'd, for that in it the Planets have their vertues United: And as Sound is the Basis of Harmonical Proportion, and an Unit the beginning

of Number; so is the Conjunction the ground of the other Aspects.

But although the Ancients number'd no more that were effectual, yet surely all Aspects are so (more or less) which being multiplied in themselves beget others that are greater, even till they finish the whole Circle, and they are very many, indeed innumer∣able, because there are infinite Regular Figures to be expressed, or at least imagined, by the continual du∣plication made of their sides, whose efficacy or force emitted from above, some attribute to Pythagorical Numbers, (and therefore as many ways as an Aspect is found to be effectual, so many Numbers of the in∣tercepted Degrees are observed:) Others say, and believe, it depends only upon the Nature of the Signs; (and so every Configuration of an Opposite sign produces alteration:) And this is clear'd in the Crises of Diseases

Hence the Learned Kepler (after many praevious Meteorological observations) added more Aspects to the Old, whose formal cause is drawn from 7 Figures describ'd in a Circle, viz. a Triangle, a Quadrangle, a Pentagon, a Hexagon, an Octogon, a Decagon, and a Dodecagon; from whence arise these Aspects in Order.

Planetary Aspects, Old and New, and Characters, &c.
☌	Conjunction,	is distant in degrees	00
SS.	Semi-Sextile,	30
Dec.	Decile,	36
Sq.	Semiquadrate, or Octile,	45
✶.	Sextile,	60
Q.	Quintile,	72
□.	Quartile,	90
Td.	Tridecile,	108
△.	Trigon,	120
SSq.	Sesquiquadrate or Trioctile,	135
Bq.	Biquintile,	144
VC.	Quincunx,	150
☍.	Opposition,	180

For if the Semi-Sextile containing 30 degrees be multiplied by 6 it produces a greater Aspect of 180 degrees, viz. an Opposition. But if by the whole Zodiaque, or 12 Signs, the Factus is 360. (the num∣ber of degrees contained in the whole Circle) and so of others.

But because some Aspects are more Effectual than others, therefore are they (respectu graduum, Scientiae and Congruentiae, necnon Efficacitatis) thus to be Dis∣posed: viz. ☌. ☍. □. △. ✶. SS. Q. Bq. Vc. Dec. Td. Sq. SSq. whereunto are added (as in the last and low∣est degree of Dignity and Efficacy) the Quindecile, Hexadecile, Vigintile, and the Icositesseragonall, (or figure of 24. sides) which are only consider'd in Venus and Mercury with the Sun.

These Radiations or Aspects were diversly taken by Astrologers before Regiomontanus: for some ac∣c••unte•• the place of the Aspects in the Aequator,

others otherwise, as Regiomontanus himself observes, Tab. Dir. Probl. 31.

Now, as touching their Aequation there hath been, and yet is some difference depending amongst Astrolo∣gers: For a sort of Pretenders (very strangers to Mathematical Demonstrations) do wilfully neglect the latitude of the Planets in Direction: And all their Reason is, because (as they think) Ptolemy, 3. Qua∣dripart. does the like; which smells too rank of Igno∣rance: for if they rightly understood Ptolemy, they might plainly perceive his Examples there do suppose the Promissors and Significators within the Ecliptique, and therefore no Latitude to be consider'd; whereas Doubtless, if he had directed any of the Planets hav∣ing Latitude, he would have regarded their Latitude, very necessary to be known, as himself acknowledges, Cap. de Applicationibus, De bis, qui non nutriuntur in Figurâ aequicruria, and elsewhere. But these men are laught at.

The truth is, Ptolemy made question only whe∣ther or no it ought to be observed in the Sextil, and Trine Aspect; And if he had exploded it (which is not to be credited in so great and famous an Artist) 'twas possible Ptolemy, (being but a Man) might therein have err'd as well as in other things. How∣ever, such as say they follow him, do utterly reject it, affirming, that these Radiations are not to be con∣sider'd as they proceed from one Point of the Heavens to another, but according as they concur in the Center of the Earth, where they do Angulum Con∣stituere: which (say they) is always the same, what∣soever Point or place they proceed from, with La∣titude, or without.

Another sort there are (and they otherwise very Learned) who will have them Aequated bo••h in

respect of Longitude and Latitude, in which Num∣ber is Leovitius, and Johannes Blanchinus, the latter of which prying (as he thought) deeper into the matter, and making great account of a little space of time, (Neglected by Ptolemy) in taking these Aspects; assumes their Aequation for a great Circle passing by the Center of a Star having Latitude; and enclin'd beyond the Aequator; Proving that the Quartile Aspect ever falls within the Ecliptique, and is to be accounted without Latitude: that the Opposi∣tion always retains the same Latitude, which the Body of the Star doth, though of Contrary Denomination; the △ and ✶ half the Latitude (the ✶ of the same, the △ of a contrary Denomination) and shews that these Radiations cannot possibly make an Angle in the Center of the Earth, unless they first truly behold one another in the Heavens; whose configuration admits of variation in respect of Latitude. And to this Opi∣nion Argol freely subscribes, rejecting the Aequations of Regiomontanus and all others, as void of Demon∣stration, averring this most agreeable to observation, having had (as he saith) experience thereof in more than a 1000 Genitures.

But Oranigus (as great an Astrologer and Mathe∣matician as any of the other) although he denies not but that the Square and Opposite Aspects do always retain the same Point of the Zodiack, wherein they are made, and require no alteration thereof; so that the Latitude is not to be Changed, in the Quartiles (be¦cause they always terminate in the Ecliptique) howso∣ever it be in the Oppositions that (they terminating on the Contrary part) the Latitude admits of contrary Denomination; which the Diametrical Line passing by the Center and cutting the Plane of the Ecliptique de∣monstrates: yet (neglecting any Aequation of the Lati∣tude,

which indeed never ought to be regarded in the Aspects, as sufficiently appears by the Doctrine of Triangles, and the Dimension of the sides of these Aspects in the Globe) he Aequates them only in re∣spect of Longitude, which (in my Opinion) is a way the most exact and Rational of all others, and approved of by the most and best of Modern Mathe∣maticians, provided we consider them (as they do) in respect of the Ecliptique, not of the Aequator. How∣beit, it will merit the Pains if in Directions we ob∣serve both, (viz. that of Blanchinus, and this of Origanus) and by comparing severally the just time of every Accident; we shall quickly Discover, which of the two may best Challenge our Observance.

But because the Latter is most regarded, and con∣sidering how requisite it is to be known of all that Practise the Genethliacal part of Astrology, I shall here give you the Grounds, and manner of this Equa∣tion by the Diagram, and directions following.

[illustration]

The Diagram.

Wherein let the Point A. represent the Star Arctu∣rus (mention'd in the 9th. of Job,) whose Latitude from the Ecliptique, is 31 Degr. 2 Min. North, from which Point as from its Pole or Center, the Circle B. C. D. is described by the Interval of the Hexagon, or Sex∣tile Aspect, viz. A. D. 60 degrees. And let B. E. D. represent the Ecliptique, and A. E. the Latitude of the Star.

N••••, to determin how much is to be counted in the Ecliptique for the Sextile Aspect of the Star pro∣posed: In the Sphaerical Orthogon, A. E. D. we have given A. D. 60 degrees, A. E. 31 degrees, 2 Mi∣nutes, the Latitude of the Star, Ergò, E. D. shall be 54 degrees, 18 Min. by the following 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

As the Sine Compl. Lat. Star, — 58°. 58′. — 9932914.

To the Radius, —10000000.

So the Sine Compl. Basis, A.D. 30. 0. —9698970.

To the Sine Compl. E. D. —54. 18.— 9766056,

The Sextile Aspect, — Lat. 31°. 2′.

Next, to get the Longitude of the Trine Aspect, Substract the Arch of the ✶ 54°. 18′ from the Semi-Circle, and the remainder counted from the Place of the Stars Longitude limits the △ thereof: For look how much the ✶ Aspect wants of 60 degrees in the Ecliptique, by reason of the Stars Latitude, and just so much the △ exceeds 120 degrees.

Example.

The Sextile Aspect of the Star Arcturus is here found to be 54°. 18′. which is 5°. 42′. short of 60 degrees. Now if either 54°. 18′. be deduced from 180. or 5°. 42′. added to 120 degrees, the remain∣der, or Aggregate 125°. 42′. is the Trigonal Arch of

Arcturus: and that added to the place of the Star, gives the △ sinister thereof 25°. 4′. of ♒,

So likewise if you add the Hexagon Arch 54°. 18′. to the Longitude of the Star ♎ 19°. 22′. it gives you the place of the Sextile sinister of Arcturus ♐ 13°. 40′. whose Point opposite, ♊ 13°. 40′. is the Trine Dex∣ter of the same Star. But if you deduct the said Hexagon Arch, 54°. 18′. from the Longitude of the of the Star, the residue points out the ✶ Dexter there∣of, ♌ 25°. 4′.

In like manner, if you would know the Semi-Sextile Aspect of a Planet whose Lat. is 7 degrees, —Sub∣stract the Sine of the Compl. of the Latitude, from the Sine of the Complement of the given Aspect, and the Sine of the Complement of the Remainder is the Arch of the Ecliptique, or Distance of the given Aspect; as appears by the work.

SS. Aspect, 30d. Sine Complement	9.937531.
Lat, Planets, 7°. Sine Complement	9,996751.
Arch, 60°. 45′.	9,940780.
Sine of whose Complement 19°. 15′. is the Distance required.	9,688972

And from this ground is Calculated the following Table for Aequating the Aspects of the Planets and Stars, Extended to 60 degrees of Latitude from the Ecliptique (if in it you will reckon the Aspects, as do all Modern Astrologers) or of Declination from the Aequator, if you had rather side with Antiquity:) The use whereof is so Obvious by what I have said, Examples are Needless.

A Table for Aequating the Aspects of the Planets and Stars.
Degr. of Latit.Latitude from the Ecliptique, or Declination from the Aequator.	Sextile Arch, ✶ Degr. M.	Trigonal Arch, △ Deg. Min.
1	60	00	120	0
2	59	59	120	1
3	59	57	120	3
4	59	55	120	5
5	59	52	120	8
6	59	49	120	11
7	59	45	120	15
8	59	40	120	20
9	59	35	120	25
10	59	29	120	31
11	59	22	120	38
12	59	15	120	45
13	59	7	120	53
14	58	59	121	1
15	58	50	121	10
16	58	40	121	20
17	58	29	121	31
18	58	17	121	43
19	58	4	121	56
20	57	51	122	9
21	57	37	122	23
22	57	22	122	38
23	57	6	122	54
24	56	49	123	11
25	56	31	123	28
26	56	12	123	48
27	55	52	124	8
28	55	31	124	29
29	55	8	124	52
30	54	44	125	16
31	54	19	125	41
32	53	52	126	8
33	53	24	126	36
34	52	55	127	5
35	52	23	127	37
36	51	50	128	10
37	51	14	128	46
38	50	37	129	23
39	49	57	130	3
40	49	15	130	45
41	48	31	131	29
42	47	43	132	17
43	46	52	133	8
44	45	48	134	12
45	45	0	135	0
46	43	58	136	2
47	42	51	137	9
48	41	39	138	21
49	40	21	139	39
50	38	56	141	4
51	37	23	142	37
52	35	42	144	18
53	33	49	146	11
54	31	43	148	17
55	29	20	150	40
56	26	36	153	24
57	23	22	156	38
58	19	21	160	39
59	13	53	166	7
60	00	00	180	0

To find out the Time of the Aspects.

WHat an Aspect is, &c. you have formerly heard; and now I will shew you how to find out the time when they happen, which is thus—

Get first the Diurnal Motions of the Planets, whose Aspect you desire, to the Day whereon you find it will happen: And if the Planets be both Direct, or both Retrograde, let the Less Diurnal Motion be de∣ducted from the greater: but if one be Direct, and the other Retrograde, add their Diurnal Motions toge∣ther, and the Aggregate is the Diurnal Excess.

In the next place take the Places of the Planets (as you find them in the Ephemeris) to the Noon∣tide preceding the Aspect, and by substracting the place of the Planet that is swifter in Motion from the place of that which is slower, you have their distance in Longitude: which had, the Analogy, will be as followeth.—

As the Diurnal Excess to 24. hours, so the distance of the two Planets to the time of the Aspect.

Example.

Be it required at what time the ☉ and ♄, are in a Quartile Aspect, the first of April, Anno 1652.

• April 1. ♄. 22°. 30′. ♋. Diurnal Motion of ♄. 0^d. 2′.
• April 1. ☉. 22′ 15. ♈. Diurnal Motion of ☉. 0. 59.

Their Distance, 0°. 15′. Diurnal Excess,—0^d. 57′.

If 57′. require 24^h. what 15′? Answer, 6^h. 19′.

Or, if you will work by Logistical Logarithms, add the Logarithm of 24 hours, to the Logarithm

of their Distance, and from the Sum substract the Logarithm of their Diurnal Excess, and the remain∣der is the Logarithm of the time of the Aspect. Thus,—

The Logarithm of the Distance of ☉ and ♄. 15′.	1, 801773.
And the Logarithm of 24 hours added	1, 801773.
Logarithm of Diurnal Excess, 57′.	859751.
Logarithm of the Aspect sought 6h. 19′.	942022.

Which 6 hours, 19 Min. is the time of the Aspect desired in the Meridian of Uraniburge, (for which place Eichstadius Calculated) from which 1 hour, 15 Min. (the difference of Meridians) leaves 5^h. 4′. for the time of the Quartile Aspect between ☉ and ♄ in the Meridian of Kendal, on the said first of April 1652. The like in any other.

Of the Aequation of time, in respect of the Inequality of Natural Days.

THe Natural Days are two ways considered, Aequal and Inequal.

The Aequal are the mean days, consisting of one whole Revolution of the Aequator, and an additament of so much time, as is answerable to 59′. 8″. 19‴ 45''''. (the mean motion of the Sun in one Day.)

The Inequal are the true or apparent days, which consist of so much time as the Revolution of the Aequator is made in, with an additament of so much time as agrees to the true motion of the Sun in one Day.

The Inequality therefore of these Days arises from this Inequal additament, and that for two causes re∣spectively.

1. The first of which is the Inequal Motion of the Sun in the Ecliptique, for the Sun being moved in an Eccentrical Orb, it so happens, that in equal spaces of time, he describes inequal Arches of the Ecliptique: and therefore it must needs follow that the Ascentions of the Aequator, or additaments agreeing thereunto are also inequal: And this Experience it self tells us; for the Sun runs through one half of the Zodiack, viz. the six Northern Signs, ♈. ☿. ♊. ♋. ♌. ♍. not in less time than 186 days, and about 6 hours: but the other half, viz. the six Southern Signs, ♎. ♍. ♐. vs. ♒. ♓. in 178 days, and almost 22 hours.

2. The second is the Obliquity of the Zodiack, which causes an Inequality or difference (as well in a right, as Oblique Sphere) betwixt the Right Ascentions of the Aequator and Zodiack.

Whence it appears, that the difference betwixt an apparent, and a mean or Aequal day, is called the Aequation of Days; for that by this Aequation, the Natural mean days, are converted into the true or apparent.

Wherefore seeing that Inequal days cannot be the measure of equal motions, it is requisite that those Inequal days be converted to equal, (so oft as we intend to supputate the Equal motions by the Ephemeris) but contrary wise when we would reduce the Equal or mean Days to apparent or Inequal.

Something touching the Nature of Eclipses, and also of their Effects.

AS the Stars of Heaven are the most Excellent Characters of the Divinity, Power, Wisdom, and Glory, of their Creator, in that they are written and engraven by the Finger of God himself (the Father of Lights) Quibus invisibilia Dei intelligun∣tur ac providentur, ipso{que} aeterna ejus Potentià Qui∣bus Gloria Dei enarratur: so among the Coelestial 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Doctrine of Eclipses takes precedence, because that from their observations, the Primary Foundations of the whole body of Astronomy are Confirm'd, Evinc'd, and Demonstrated.

For seeing that the Sun is Eclipsed only in his Con∣junction with the Moon, and the Moon in her Oppo∣sition to the Sun, we conclude the cause of the Sun's Eclipse to be the Interposition of the Moon betwixt him and the Earth, and the cause of the Moons Eclipse, the Interposition of the Earth betwixt her Body and the Sun's.

Thus the Solar Eclipses do manifest the Moon to be Lower and less than the Sun: The Lunar, Evince the Earth not founded infinitly below us (as Xeno∣phon Colophonius trifled) But that the Heavens (un∣der us) are distant from the Earth as far upwards, (in respect of those that be our Antipodes) as here they are: and consequently, that the Earth is not Cubical, nor Pyramidal, Scaphoidal, or otherwise Hollow, Nor Tympanoidal, nor Cylindroidal,

but on every side perfectly Round, or terminated by a Globosous Figure: Because that not only the Sha∣dow of the Earth (in the Moon's Body) is always, and on every part observed to be round: but also for that such as live Eastward do number more hours from their Meridian, for the beginning or ending of an Eclepse than such as live Westward, proporti∣onally to their distance.

By Eclipses also of the Moon, we know that the Earth is moved (or Placed) in the middle of the Zodiaque, because that she is Eclipsed only in the Opposite Places thereof.

The Oriental or Occidental Eclipses of the Moon tell us, one half of the World is always visible, and that daily one half of the Zodiaque Rises above the Horison.

The Lunar Eclipses best discover to us the Lon∣gitudes of Places upon the Earth: and assure us the Earth and Water make but one Globe.

That the Mountains of the Earth are not to be compared to the bigness thereof, the equal roundness of the Shadow tells us: Wherein we observe no Hiulcity or Cleft, by reason of the Vallies, nor yet any part thereof extended more than the rest, because of the Mountains.

And, although the true and certain place of the Moon, cannot be tak••n by any Instrument whatso∣ever, because of her Parallaxes: Nature, or rather the God of Nature hath supplyed this defect by her Eclipses. For the Moon posited in Mediis Tenebris, is then understood to be in Opposition to the Sun. By these defects therefore, the Motions and Mutations of the Moon are found out, and rationally Demon∣strated.

Lunar Eclipses Demonstrate the Shadow of the

Earth to be Conical, Terminating in a Sharp Point: And in the same places of the Moons Transits to be sometimes thicker, otherwhiles more slender, not∣withstanding a certain Rule and Respect had to the Sun's Motion: And consequently that the Sun is mov∣ed, (or so seems to be) in an Eccentrical Orb.

Hence likewise we gather, That the Sun is far greater than the Earth, and the Moon lesser: so the Solar Eclipses demonstrate the Distances of the Lumi∣naries from the Earth to be different, and therefore to be moved in Eccentriques or Epicycles. Hereby also is found out a Rule for measuring the Distances of the Sun and Moon from the Earth, and the Mag∣nitudes of their several Bodies.

And lastly , by Eclipses of the Luminaries, The God of Nature forewarns this sinful world of the Revolutions of Kingdoms and States, the Death and Detriment of Princes, Governours and Great men, of Heresies, Sects, and Seditions in the Church, Alterations of Laws and Customs, of Drought and Inundations of Rivers, Wars, Famine, Plague and Pestilence, In a word, the vicissitude of all sublunary things.

Levate in Excelsum Oculos Vestros, & videte quis creaverit ista.

Something farther touching the Doctrine of Eclipses, Chiefly, from Morinus.

NOw, as touching the Effects of Eclipses, it hath been an Antiently receiv'd Opinion: That whatsoever the Sun and Moon, and the rest of the Planets and Stars, bring to pass upon these Inferior Bodi••s, is done by vertue of their Light; which if

granted, it must necessarily follow, that the action of the Luminary deficient, being diminished in Partil, or wholly intermitted, in Total Eclipses, these Sublunaries should meet with and suffer great Alterations: because the Sun and Moon are the Primary Coelestial Causes of all Sublunary Effects.

But Johannes Baptista Morinus, Astrolog. Gallic. Lib. 11. tells us, That Light doth only Illuminate, and nothing else. And (Lib. 12.) That besides Light, there is an actual Heat in the Sun, and in all the Stars proper and peculiar Influences, which penetrate the body of the Earth, and do not less affect and dispose it from the places beneath, than such as are above it. And therefore Eclipses of the Lu∣minaries are not to be considered only, as to a pri∣vation of their Light, in these Sublunaries; but as those Eclipses are never, but in their Conjunctions or Oppositions, whereby they emit their Influence more powerfully than in any other Aspect whatsoever.

Wherefore both Astronomers and Astrologers ob∣serve the same moment of time, in which the middle of an Eclipse happens; The first, whereby to rectifie the Tables of their Motions: the Later, to the end that by a Coelestial Figure (erected to that moment of time) they may see what Effects an Eclipse may produce in these Inferiours; not in respect of the Light deficient, which (saith he) the Learned Astrologers regard not, but of their Influence. Which being per∣mitted, he further saith—

That in superterranean Eclipses of the Sun, we are depriv'd of his Light and Heat, Totally, if the Eclipse be Total, and in part, if but Partil; and that so long as the Eclipse lasts. But we are not depriv'd of the Sun's Influence: or at least no longer than while the Sun is under the Earth, which every night causeth

a Total Solar Eclipse, for many hours together. For as the Influence of the Sun (whilst under the Earth) penetrates the same (as is evident from the Figures of those are born by night) so the Influence of the Sun above the Earth, penetrates the Dense and Opa∣cous Body of the Moon Eclipsing him: which neither the Sun's Light, or Heat, could penetrate, she be∣ing as black as Ink it self, whilst under the Sun's Discus, as (by an Optique Tube) may easily be observed.

But Subterranean Solar Eclipses (at leastwise such as be Total) do more affect the upper Hemisphere of the Earth, then the Superterranean: and the Reason is, because the Influence of the Sun is not of infinite ver∣tue: and therefore if it should penetrate the Earth's G••obe, it could be but faintly through both the Globes of the Earth and Moon.

In those Eclipses therefore (at least such as are Total) we suffer by reason of the Imminute Influence of the Sun toward us: which (he thought) might be the cause, why for 30 years together, so much War, and all manner of mischiefs raged in this Hemisphere of the Earth, which Europe divideth. For as much as all that while, very many Total, and nigh Total Eclipses of the Sun, happen'd in the Lower Hemisphere, as may be seen in Origanus, who very carefully hath noted and supputated both Superterranean, and Sub∣terranean, whilst scarce two notable Ones fell out in our Hemisphere.

Mor••over he saith, that in Lunar Eclipses, we are d••prived of the Light and Heat of the Sun, which at other times is reflected by the Moon; wholly if the Eclipse be Total; but in part, if Partil, and only so long as the Eclipse lasteth.

But we are not more deprived of the Influence and Elemental Efficacies of the Moon, than if there had

been no Eclipse at all: because that between Her and Us, there is nothing interposed, which might dull or diminish her Elemental or Influential vertues. And this is true (at least in respect of Influence) as well of Subterranean as Superterranean Lunar Eclipses. Whence it is, that the Sublunary Nature is more af∣fected by Solar Eclipses than Lunar, by reason of the thereon imminute Influence of the Sun towards us: and in all Eclipses the Influx of the Moon, ex∣ceeds the Influx of the Sun, but most in Lunar Eclipses.

He condemns the Ancients, who thought, that in Eclipses the Action of the Deficient Luminary ceased upon these Inferiours: because they supposed the Luminaries to Act by Light only; and were therefore unhappily Opinionated that some one of the Lesser Planets might execute the Office of the Deficient Luminary.

Again he saith, that the Earth and its Inhabitants are more strongly disposed by the Eclipses of the Lu∣minaries, than by the other Conjunctions or Oppo∣sitions of the Sun and Moon: because virtus unita fortior est. But in Eclipses the Rays of the Sun and Moon are united upon the same time, (or very near it) which is drawn from them to the Earth. And the Earth is found (in a Solar Eclipse) within a Cone which drawn from both the Luminaries as from its Base, binds the Earth by its Ambite. But in a Lunar Eclipse 'tis found within a Column; the extreams whereof are the Disci of the Sun and Moon, Besides, in every Eclipse both the Luminaries are under the Ecliptick, where the Zodiacal vertue most flourisheth. Whence it followeth, That an Eclipse, by how much greater and of longer continuance it is, by so much greater are the effects it produceth. Because that in

great Eclipses the Central Raies of the Sun and Moon, are more united in the same Line which passeth over the Earth, and remain longer united.

Then he condemns Ptolemy and all other Astrolo∣gers, even till these present days, as much mistaken about Eclipses, in these two following things.

First, in limiting the places of the Earth to which the Effects of every Eclipse belong. For that they would have them appropriated to those Regions and Provinces which are under the Sign wherein the Eclipse falls, or others of the same Trigon, accord∣ing to that distribution of the Earth which Ptolemy hath allotted to the twelve Signs of the Zodiaque. But forasmuch as that Distribution is but a meer Fiction (as he hath endeavoured to prove, Lib. 20. Sect. 1. Cap. 2.) it is evident they have erred in limiting cer∣tain places of the Earth, wherein the Effects of an Eclipse shall happen: and the rather, for that an Eclipse (as every other Lunation) is an Universal Cause, universally active throughout the whole Cir∣cuit of the Earth: but in every place thereof parti∣cularly Active, according to the particular posture of the Eclipse, and of the whole Heavens in respect of that place of the Earth, wherein yet an Eclipse is frequently not allowed to have any Effect, accord∣ing to the Ancients: because the place is not under the Sign wherein the defect happens, or any of that Trigon , which (saith he) is Hallucinatio intolera∣bilis, & ab Astrologicis principiis alienissima.

And to such as (by way of Objection) do offer Ptolemy's Doctrine, viz. Pro locis particularibus & urbibus advertere ad loca Luminarium, & Cardines figurae Coelestis, sub qua urbes ipsae conditae sunt, aut ad Medium Coeli in Genituris Principum, qui ipsis urbibus dominantur. Ac si haec familiaritatem, seu conveni∣entiam

habeant cum locis Luminarium & Cardinum, in figura Deliquii, Effectus ad ipsas urbes pertinere: He thus Answers;

That the Coelestial Bodies have no Influence on things made by Art at least per se, as he seems to have proved, Lib. 20. Sect. 4. Cap. 8. and therefore over∣throws the foundation of that Doctrine of Cities, al∣though it should be deduced from their Radical Figure, whereof notwithstanding scarce any One remaineth. Now, as to what belongs to the Medium Coeli of Princes, admitting the Familiarity aforesaid, viz. That an Eclipse happens in the Medium Coeli of the Radical Figure of a Prince: Or that in both Figures to wit, that of the Geniture, and the Eclipse, the Medium Coeli should be one and the same; that Eclipse indeed shall have signification upon the Actions and particular Fate of the Prince: But as for what con∣cerns the Citizens, Earth, Water, and Air, as Plagues, Barrenness, &c. they shall not be thence foreseen, un∣less peradventure by Accident, so far forth as the Prince (being actively or passively disposed to War) by the similitude of the Figures, Plagues and Barrenness, &c. may thence ensue. But these things contribute nothing to the Constitution of the Air, at least of Heat, Cold, Moisture and Drought.

2. The second thing wherein he charges the An∣cients to have Erred, is, in determining and limi∣ting the Subject upon which an Eclipse shall especi∣ally operate, by the Form and Nature of the Constel∣lation wherein the Eclipse falls; saying that if the Con∣stellation be Human (as Gemini, Virgo, Aquarius, Men shall be affected: and if Beastial (as Aries, Taurus, Cancer; Leo, &c.) Beasts so and so called. For that these names do not truly agree to the twelve Signs of the Zodiaque, which ought properly to be called

by the names of the Planets there predominating, whose Natures they resemble.

Thus much Morinus: whose new and un∣couth Doctrine, till either it be Refelled, or Received by the Learned, suspends my Judgments in this matter.

Of the Crises in Diseases; to find out the same, and how to judge thereof, according to Durret.

CRisis is thus defined by Galen. Est velox & repen∣tina morbi mutatio, quâ Infirmus vel ad salutem vel ad mortem deducitur: and indeed every swift and sudden Mutation, whether it be in the Moon, the Air, or in a diseased Body, is by him so called: for that it seems to execute the Judicial Sentence, be it for the Life or Death of the Patient.

It is so called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in Latin is judico, decerno, or sententiam fero; whence these Days are Metaphorically termed Critici, Judiciales, or Judici∣arii, Decernentes, or Decretorii.

The cause thereof is two-fold, Internal, Exter∣nal: The Internal is taken from its own proper Prin∣ciple, the which is also twofold: For,

1. Either Nature would expel some Noxious Humor.

2. Or else the Humour it self, not yet digested, nor prepared to Excretion, offending Nature, either by the quantity or quality thereof, breaks out violently. The which Hippocrates, seemeth also to grant, Lib. 4. de Morbo, saying, Conturbatur homo dumfebricitat, cujus reisignum est, quod horror aliàs atque ailàs per corpus transcurrit.

The Ext••••nal cause is from some Alteration of the Spirit or Air, namely, when the Humours are changed

from what they were by Nature, as from a Cold to a Hot, or from a Dry to a Moist condition, & con∣tra. For Hippocrates (Aphoris. 6. and elsewhere in his Book De Nat. Hum.) tells us, that Heat and Moisture in the Body move forward the Crises. For (saith He) some Diseases proceed from naughty Dyet, others from the Air we attract, by means whereof we Live. Wherefore Dyet (as it breeds such and such Humors) is the Internal, and Air attracted the External cause of the Crisis.

That the Qualities are alter'd by the Influence of the Stars; and especially the Luminaries, is a thing not now to be doubted: it being sufficiently apparent in the four seasons of the year, how the Air with all Plants and Animals , &c. do diversly admit of Al∣teration: and therefore the Watry Humors and the Spirit (being Aerial) are observed to operate more when they are excited, than otherwise: As when the Harp. is touched, it moves men to Dancing; when the Trumpet Sounds, to War like Employments.

Hence it appears that the universal Cause of all Crises is the Influence of the Heavens: For, the Coe∣lestial Bodies, by their Heat, Light, Motion, and Configuration or Aspects (to which St. Augustine adds Afflatum, that is , Inspiration or Instinction, and St. Thomas, Aptitudinis Efficaciam, a virtual Apti∣tude, or fitness) do rule and govern, not only the Four Elements, but all Elementary Bodies, and especially Man, from the very first Moment of his Birth, until the Ultimate Minute of his Death, incit∣ing him sometimes to Mirth, another while to Sor∣row, now to be Sick, anon Well again. For, as Aristotle saith, Ex irroratione Coelorum felicia & in∣faelicia germinantur in Terris, &c.

But as touching the Efficient Radical cause thereof,

the Philosophers (making a deeper Scrutiny there∣into) do attribute it to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Unity, as that which primarily and radically governs the whole Uni∣verse, as the Agent and first Act, from which, by which, and into which, all things are at length Re∣solved: Wherefore the Pythagoreans named the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Unity, Apollo; because that as from Unity all Numbers take their Original and Encrease: So are all things not otherwise than from One alone. Surely the same Act, (which is the Word) works cen∣trally and alone, from the Center to the Circumference, (for God is contained in the Heavens, as a Center is within its Circle:) but by a different manner, accord∣ing to the variety of the Subject whereon it appears: The Form or Essence of the Agent not being chang∣ed; which is always Permanent and the same.

Wherefore it is evident that there is but only One Agent in every Region of this World, and but only One Act of his; yet divers and sundry Effects, accord∣ing to the manifold condition of the Organical Subject, the thing Receiving or Suffering. Whereof more in Dr. Flud, in Cris. Mysterio.

There are two Principal sorts of Crises; the One, as in Acute Diseases, and Lunar. The Other, in Chronical Diseases, and Solar.

Such Crises as take their Original from their pro∣per Principle, or from an Internal cause, as do the Crises Synochorum, depend upon the Motion of the Moon.

But such as Proceed from the Air, or from an Ex∣ternal Cause, as do the Crises of all Pestilential Fea∣vers, are govern'd both of the Sun and Moon: Of the Sun, if respect be had of the year; if of the Month only, then of the Moon.

Wherefore Acute diseases follow the Motion of the

Moon, and her configurations, or Aspects to the place she was in at the first beginning of the disease.

But here we must Note, that in Acute Diseases, the Aspects or Radiations of the Moon, viz. her Quartiles and Oppositions, are not to be counted as if they should begin from her Conjunction with the Sun: but from the degree and minute she is in at the Beginning of the Disease, until her return to the same Radical Point, which is performed in 27 days, 8 hours, or thereabouts.

Of Acute Diseases, some are Acuti simpliciter, simply Acute; some Acuti, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seu Decidentia, or from Mutation, and Degeneration; some Peracuti, very Sharp, others Perperacuti, Exceedingly Sharp.

Acuti simpliciter, are they which from the 8. to the 10, 11, 14, 20, and 21, day, Run to the very height; some whereof are called Menstrui, because absolved within the space of a Lunar Month.

Acuti ex decidentiâ, from Diminishing, or Dege∣neration, are such as are judged imperfectly: For sometimes they wax worse in respect of the Symptoms, and are sometimes Remitted, according as the Moon meets with the Good and Evil Aspects of the Good or Bad Planets: And oftentimes they Degenerate from being Acute, and become Chronical. As when a Pleurisie turns into an Empiema, or an Ulcer in the Breast: So when a Quotidian Feaver becomes a Hectick, or from an Intermittent degenerates into a Quotidian, & Contrà. And these Diseases are judged within 40 Days.

Peracuti, are such as are judged the 5, 6, 7, and 8, days, in which number are the Febres causones, Synochae, Cho¦lera, Angina, Peripneumonia, Lethargus, and the like.

Perperacuti, be such as are absolved within the Space of 3 days or 4 at the utmost, and in that time terminated, either with Recovery or Death; of which

sorts are all Pestilential Feavers, the Apoplexy, Pleu∣risie Phrensie, &c.

Chronical Diseases follow the Motion of the Sun, Acquiring a Crisis after the 40th day, and Judgment when the Sun attains to the Quadrates, as is Evident in Hectiques, Dropsies, and Quaternaries: When he comes to the Sextiles and Trines there are only some Indicative Motions made of such Effects as follow in the Opposition. Nevertheless they are oftentimes Anti∣cipated, or Protracted, according as the Planets (he meets with) help or hinder; and for the better if by Na∣ture those Planets be Benevolent; if Malevolent, for the worse. And the like we are subject to in the whole course of our Lives, Nam & Morbus est Modus vitae Partialis, as Campanella (Lib. 4. Medicinal.) most ingeniously observes.

Moreover the Crises are thus generally distinguish∣ed, viz. Salvae, Dubiae seu suspiciosae, Judicatae seu periditatae, & non Judicatae.

Crisis Salva, or safe, is that which happens with∣out any great and Pernicious Accidents.

Crisis Dubia, doubtful, or Suspicious, which ap∣pears with great and Pernicious Accidents, and is the most dangerous.

Crisis Judicata, or Hazarded, is, when on the 4th day the Signs of Concoction do appear, and therefore p••aesage the Disease to be judged on the Seventh day.

Crisis non judicata, or not Judged, is when the Crisis is absolved the Seventh day, yet was not to be Judged the Fourth day, by any sign of Concoction.

Hence the days themselves are divided into Three Class••s: For,

1. Some are called Critical (nomine Generico.)

2. O••hers Judicative, on which Sentence is Pronounced.

3. O••thers Intercident, (the which are Posited

between the judicative and Critical;) whereon the Diseases is Remitted.

Many other Distinctions there are amongst Phy∣sicians, not so proper for this Place: For here I in∣tend not to enumerate all belonging to Physick, but such only as concern Astrology.

Nor shall I need to say any thing of the Sympathy and Antipathy, Power and Efficacy of the Stars, my room being so Narrow, and the same amply hand∣led in several Learned Authors: Only, I think it requisite, (before I come to the manner of Acquiring the Critical and Judicative Days) to say something concerning the Terminus à quo, or the Point of time from whence they take their Original.

Seeing therefore that by these Critical and Decre∣tory days some Notable Alteration would be foreseen; tending either to the Health or Death of the Patient; 'tis fit we begin our Account from the first Notable Point of the Diseases Invasion: For, to Assign a be∣ginning to the Disease, is a thing very hard to be done, as Galen himself confesseth, Lib. 1. Cap. 6. Exactè primum Principium ferè est insensibile. The time when the Sick-party takes his Bed, is the be∣ginning of his Decumbiture, but not the beginning of the Disease: For, a Man that is strong and robust endures a Disease more easily, and takes not his Bed so soon as a Man that is tender, weak, or fearful of Mind; who suspecting himself upon every Idle Pinch; gets forthwith to Bed: Nevertheless in many Dis∣eases, (as the Vertigo, Epilepsie, Paralysis, Apoplexy, Hae∣morrhagia, Plurisie and the like,) it is easie to find out the precise Beginning or Hour the Disease Invadeth: And the Learned in Astrology do believe and affirm, that the Moment of time to be taken for the begin∣ning of the Disease, is the very Instant in which a

Man shall perceive any manifest Hurt, or Malady in his Body, as when he begins to lie down and be Sick of a Feaver: but not when the Head akes, or that he suffers any other trivial Symptom: Because these are not Feavers, but rather Febrium Nuntii, the Messengers of Feavers.

Thus Hippocrates observed his Indications from the day a Man Sickned of a Feaver, but not from the day whereon he perceived a Heaviness of the Body only, or was troubled with the Head-Ach. For, by how much sharper and more violent the Feaver is, by so much is it the more Manifest to sense, and im∣possible the first Assault, or Invasion thereof should be hid from the Patient.

It now follows that I shew the manner of number∣ing and determining these Critical days by the Mo∣tion of the Moon; because the Radix and Foun∣tain of this Doctrine is of all Astrologers, and by Hippocrates and Galen themselves said to consist in her Efficacy, and in the Motion and Position of the Parts of the Zodiaque.

And first I will shew you the manner of finding out the Critical and Indicative days by an Octogo∣nal, or Figure of 8 sides, according to the Opinion of Hippocrates and Galen, the construction whereof follows.

First, find the Place of the Moon to the beginning of the Patient's Decumbiture as before you were taught.

Next, let a Circle be described and divided into 8. equal parts, representing the Zodiaque, wherein the Moon is moved: And let the Degree and Minute the Moon is in at the Hour of the Patients Decum∣biture, be Posited in the first division or Angle of the Figure, which shall be accounted as the Ascen∣dant or First-House.

Thirdly, Let 45 degrees be added thereunto, a•• to the Radical place of the Moon, (for so many, degrees are the Angles of this Octogonal Figure distant one from ano∣ther) and by this means you have the Moons Place in the Second Angle, called the First Indicative: Unto which if you add 45 degrees more, it gives you the Place of the Moon in the Third Angle, in which the First Crisis is Celebrated; being always elonga∣ted from the Radical Point by the space of 90 degrees.

After this, Add 45 degrees to the place of the Moon in the Third Angle, and the Aggregate giv••s you the Place of the Moon in the Fourth Angle, wherein is made the Second Indicative: and if there∣unto you again add 45 degrees, they make 180 de∣grees, the direct point of Opposition. And so by a continued Addition of 45 degrees, until she return to the Radical Point of the Decumbiture. By which means there will be Four principal Angles in which the Crises are observed, and 4 Less princip••l, where∣in the Days-Indicative are Demonstrated.

Lastly, let the Planets be inserted in their re∣spective Places of the Figure thus Delineated, to the time of the Patients Decumbiture.

Now seeing it is manifest (by what hath been said) that the Critical days are made in such time as the Moon (counting from the time of the Decumbiture, or the first Paroxism of the Disease) shall have run through one fourth part of the Zodiaque, or 90 de∣grees, wherein she produced the first Crisis, or Alte∣ration in the Disease, which commonly happens on the Seventh day, yet we must note that it may fall out on the Sixth, (if the Moon be swift in Motion) or (if slow) on the Eighth day. And because this Aspect is Evil Naturally, by reason of the Signs Disconveniency in Qualities, Passive, or Active, there∣fore

a War commences between the Disease and Nature, whence it is deservedly call'd Criticus Primus, the first Critical Day; whereon if it hap∣pen that the Moon be afflicted by Saturn or Mars, or the Lord of the Eighth, this Crisis (the Disease growing worse and worse) tends unto Death.

But if the Disease end not this Critical day, you must wait till she comes to her Opposite Point, which f••lls out commonly the Fourteenth day; and some∣times the Thirteenth or Fifteenth, according as the Moon is Swift or Slow in Motion: For then the Se∣cond Crisis is to be looked for. Whereon if yet the Disease be not Loosn'd, then we must attend the M••ons access to her other Quadrate, in which shall be the Third Crisis, viz. the 20 or 21 day, accord∣ing to the Moon's Swift or Slow Motion: And if the Dise••se continue still, we must mark when the Moon returns to her Radical Place, for then the Lunar Month is finished, whose Period is 27 days, and 8 hours, and the Fourth and Last Crisis accomplished in Acu••e Diseas••s. Wherefore if the Disease shall per∣severe beyond the Lunar Month, we must thencefor∣ward have regard to the Motion of the Sun, and the r••st of th•• Planets: For then the Acute degenerates into a C••ronical or long continued Disease: as Quar∣tan Feavers, and the like.

A•• for the Second species of the Critical Points, called Indicative, they are such as fall exactly in the Middle of every Q••adrature: For when the Moon ••ttains the half of her Quadrate, that is 45 degrees of the Zodiaqu•• (accounted from the first assault of th•• Di••••••se.) which makes up the Octile. or Semiqua∣dra•••• Asp••••t, there (by the same Reason) she begins to op••r••••e, as she will in the next subsequent Critical 〈◊〉〈◊〉 wh••••h••r it be to Good or Evil: And this falls

out the Fourth day, wherefore it is called of Hippo∣crates and Galen, Index Diei Septimi sequentis.

The second Indicative (the which Hippocrates and Galen six upon the 11th.) may also be upon the 10. or 12. days, according as the Moon (in the Point intermediate) shall hasten from the First Quar∣ter or Quadrate to her Opposition, and have run through 135. degrees (from the time of Decumbi∣ture,) which makes the Trioctile or Sesquiquadrate Aspect. And so of the rest, &c.

This done, we must observe the Disposition of the Heavens to the time when the Moon comes to the foresaid Angles, and that according to the generally received Precepts and Aphorisms. But to make this the clearer I will illustrate all by—

Example.

A Gentleman fell Sick at Paris of an Acute Dis∣ease, Anno 1641. the Second of January, about 8 a Clock in the Afternoon: at which time I find the Moon in 10 degr. 19 Min. of ♒. wherefore I put this Sign with the degree and Minute in the first Angle, as it were the Ascendant.

In the Next place I add 45 degrees to 10 degr. 19 Min. of ♒. (the Radical Point of the Moon) and it gives me 25 degr. 19 Min. of ♓. for the place of the Moon, the First Indicative: And by adding 45 degrees thereunto, I get the place of the Moon, for the Cuspe of the Third Angle, 10 degr. 19 Min. of ♉. (the Point of the first Crisis:) And soby a continued addition of 45 degrees, it produceth the Fourth Angle, (25 d••∣grees, 19 Minutes of ♊. (the second Ind••cative) The Fifth Angle, (in which is observed the Second Crisis) 1•• degrees, 19 Minutes of ♌. (being the Point Oppo∣site to the Radical place:) The Sixth Angle, 25 de∣grees,

19 minutes of ♍. (designing the Third In∣dicative: The Seventh Angle, 10 degrees, 19 mi∣nutes of ♍. for the point of the Third Crisis: And lastly, the Eighth Angle (wherein is the Fourth Indi∣cative) 25 degrees, 19 minutes of ♐.

These had, I therein insert the Places of the Pla∣nets, respectively, and so I have it compleat, as the following Figure demonstrates.

[illustration]

Now to know when the Moon comes to the 10. degree, 19. Min. ♉. (for in that point she beholds the Radical Point, or her place at the time of the Decumbiture with a Quartile Aspect, viz. 10 degrees 19 min. ♒.) you must do as followeth:

First, look in the Ephemeris on what day the Moon comes to the degree of the Sign that beholds her

Radical place with a Quartile, which you will find to be the 9th. day of January, for on that day at Noon her true place is 6 degrees, 11 minutes of ♉. and the 10. day at Noon in 18 degrees, 34 Minutes of ♉. wherefore her Diurnal Motion is 12 degrees, 25 minutes, and the distance from the place of her Qua∣drature, 4 degrees, 8 minutes, which had, I reason thus—

As her Diurnal Motion, 12 degr. 25 min. to 24 hours;

So the Distance, 4 degr. 8 min. To 8 hours, ferè, the Critical time desired.

In the same manner do I find out the Time of the other Crises and Indicatives, and after that the state and disposition of the Heavens, agreeing to eve∣ry Critical Phasis, as is evident by the following Synopsis.

Abacus, seu Sypnosis Calculi Figura Octogonalis.
Species of Critical Days.	The Motion of the Moon.	The time of ••very Critical Phasis.	The state of the Moon in re∣spect of her Place in the Ra∣lix, with the Syzygies, and the Mutual Aspects of the Pla∣nets, January 1641. S. V.
Decumbi∣ture.	d. 10	••. 19	♒	D. 2	H. 8	M. 0	P. M.	☽ app. ♀. and ♄. ✶. ☽ ♂. □ ☉ ♂. □ ♃ ☿. ♂ ☉ ♃ ☿.
1. In••icat.	25	19	♓	6	5	43	Manè	Octile o•• S••mi-qu••drate.
1. Critic.	10	19	♉	9	8	0	P. M.	Quartile Sinister, □ ♂ ☿. 3 h. 11′.
2. Indicat.	25	19	♊	13	2	36	P. M.	Trioct. Sinister, △ ♄. 10 h. 57′. shewing a Bad Crisis.
2. Critic.	10	19	♌	17	5	50	Manè	Opposition.
3. Indicat.	25	19	♍	20	3	44	P. M.	Trioct. Dexter, △ ♃. 4 h. 28′. shewing a happy and propi∣tious Crisis.
3. Critic.	10	19	♏	23	9	1	P. M.	Qu••rtile Dexter. △ ♀. hor 22.36′.
4. Indic.	25	19	••	2••	12	9	P. M.	O••tile, or Semi-quadrate.
4. Critic.	10	19	♒	29	16	17	P. M.	Th•• Radical pla••e.

The Story of this Observation concerns a Person, who after a long and wearisome journy was sudden∣ly assaulted at the time aforesaid by a Quotidian Fea∣ver, attended with a dry Cough and a Plurisie: The Feaver grew to a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For indeed the Night before it seized on him, he was in a grievous condi∣tion; and the Third day he was quite without any Shivering, nor brought it any Intermission to the Patient, when the Moon passed 10 degrees, 19 mi∣nutes of ♒. (a Sign of Infirmity) at which time she applyed to Venus and Saturn, in a long Sextile of Mars, who afflicted Jupiter and Mercury (both in Combusti∣on) and likewise the Sun himself by a Quartile Aspect.

The Sixth of the same Month of January the disease

grew worse, for then the Moon came to an Octile, or Semi-quadrate Aspect where the first Indicative was ce∣lebrated: at which time there was no Aspect with the Moon, and therefore a doubtful or unfortunate Crisis was to be feared.

The Ninth day (about 8. a Clock) produced the First Crisis by a little Sweat , about which time both a Cough, and a Pain he had in his side, left him; but his Pulse beat inordinately for thr••e hours after, the Tritaeophia remaining. Wherefore Galen, Lib. 1. Epid.— Proprium est Febrium 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ut & malignarum exacerbari diebus Criticis. The which also Mars seems to argue by his Quartile Aspect with Mercury about the same time. Moreover both these Quartiles, namely that of the Moon to her radical place, (♉. to ♒.) and the other of Mars to Mercury, (♈. to ♑.) are differing in Qualities as well Active as Passive, which aggravates the mischief: Besides, it is to be not∣ed, that the Signs ♒. and ♉. are Signs of Infirmity.

The Thirteenth day when the Moon came to a Trioctile Aspect in 25 degrees, 19 minutes of ♊. Saturn afflicting her by a Trine, shewed that an evil Crisis was to be feared.

The Seventeenth day, at 5 hours, and 50 minutes, in the Morning, the Moon possess••ng the degr••e Op∣posite to the place she was in at the Decumbiture, viz. 10 d••grees, 19 minutes of ♌. wh••n there was no Aspect good or bad unto her, promised the Patient no hopes of his Health.—And then inde••d he was in greatest fear of himself—Notwithstanding,—

The Twentieth day about Four a Clock the Moon entered the 25. degree, 19 minutes of ♍. and came to a Trioctile with the Radical Place of the Moon in the third Indicative, (Jupiter benignly Irradiating the Moon by a Trine about the same time,) denoun∣ced a propitious Cris••s to ••nsue.

The Twenty-third day, about Nine a Clock in the Evening, the Moon perambulating 10 degrees, 19 min. of ♍. (wherein fell the second Critical day) applyed to the Trine of Venus. At which time she Produced a wholsome and propitious Crisis: For on this very day the Feaver began to leave him, and soon after he r••covered his Health. Quod sanè miram rerum Medicarum cum coelo Harmoniam & consen∣sum arguit.

Now that the Cause of this Crisis arising from the Stars, may yet more plainly appear: I will hereunto add a Coelestial Figure, erected after the Rational manner, with a Judgment Astrological thereupon.

[illustration]

Judicium Astrologicum ex Figurâ Decubitus Rationali.

Figura Decubitus Rationalis Ad Annum 1641. Mens. Januarii, Die. Hor. Min. 2. 8. 00. Lat. 480.50′. T. Ap. ☽ ad ✶ ♂ & ☌ ♀.

The Principal significators of this Figure are, (1.) The Ascendant, and (2.) Mercury Lord thereof in Capricorn, a movable Sign, Retrograd, and Com∣bust in the Fifth House, (3.) The Sixth House, and (4.) the Lord thereof in Aquarius a Fixed Sign, strong and powerful in his own House, the Moon in the Cusp of the Sixth House in Aquarius. The Sun in the Fifth, afflicted at the beginning of the Disease by a Quadrate of Mars in Aries, (a Fiery Sign) and Lord of the Eighth House. Whence it appears that the Disease proceeded from Choller ingendred of a Chur∣lish Melancholy Humor, according to the Aphorisme, Sol à Marte ad Initium Morbi quovis modo infortuna∣tus, aegritudo erit Cholerica ex humore bilioso orta.

Furthermore, Jupiter in a movable Sign in the Fifth House, (which rules the Stomach, Liver, and the Sides, &c. combust and wounded by the Quartile of Mars, brought the Pleurisie upon him; and because Mercury (Afflicted by the Malevolent Planets) is here∣by rendered Malevolent, he gave him the Dry-Cough.

Moreover, the Moon in Aquarius applying to Sa∣turn argues that the Cause of the Disease proceeded from the Weariness of a Journey, according to the Doctrine of Hermes and Hippocrates.

Now for determining the length or shortness of the Disease, consider these Aphorisms.

Sexta Domus in Signo Fixo, Morbi Longitudinem pollicetur. Item, Saturnus existens Dominus sextae, & in Signo Fixo, longum praesagit morbum. Rursum, Sa∣turnus Dominus Sextae Domino Ascendentis fortior, Morbi Incrementum denotat. Postremò, Luna Domino Sextae applicans, Incrementum Morbi portendir.

Seeing therefore that Mars (in a fiery Sign) af∣flicts both the Luminaries, namely the Sun by a Qua∣drate, and the Moon by a long Sextile, which is

equivalent to a Quadrate, I gather that the Principal Authors of this Disease are Saturn and Mars; which together excited a very long Burning Feaver: Then Mercury the dry Cough, and at last Jupiter the Plurisie; the which (together with the Cough) soon∣er ended than the Feaver, for that Mercury and Ju∣piter were both constituted in a movable Sign.

Of the Mutations, Inclinations and E∣versions of Empires, Kingdoms, &c.

IT will not be (I hope) ungrateful to the Ingeni∣ous, if I recollect and commend unto their, and my own contemplation, the Causes of the Mutations, Inclinations and Eversions of Empires, Kingdoms and Commonwealths; and the rather, because (as I suppose) Time never produced an Age so full of Prodigies, nor a Generation of Men so inclin'd to Novelty, as now the present; wherein every day pre∣sents a New Inquiry, every Month a fresh Vicissitude.

The Politiques distinguish the Causes of all Muta∣tions into Two sorts; First, and Second.

The First cause is God, the Creator and Gover∣nour of all things: For, notwithstanding the Actions of all Individual Human Creatures be in a Human Power; yet the Constitutions, Governments and Con∣servations of Human Communions and Societies, or Republiques, are not so in the Power of Men, but depend wholly upon the First and Supreme Cause, and the disposition thereof: And for as much as God per∣forms his greatest works in the world by Angels; it

is not impossible, or strange, if I say and aver, that every Empire, Kingdom and Republique, hath some certain Angel and Genius peculiarly appropriated thereunto) as a Governour ordained by God. For this is the constant opinion of the Jews, who believe that every Person and Place, hath a certain Guar∣dian Angel set over it; nor do a few Doctors of the Catholick Church believe otherwise, whilst in Dan. 10, 11. there is mention made of an Angel Gover∣nour of Persia, and Grece; and that the Apostle (Ephes. 3.) expresly constitutes a certain Order of Angels, which he calls Potestates, [Rulers, or Potentates; or as our English Translation hath it, Principalities and Powers.]

God hath set certain Intervals, and Periods of times, to all Empires, &c. amongst which Periods, the 500. and 700. years are accounted most Fatal, as you may see in Bodin, Lib. 4. Cap. 2. but especially in Rich∣terus, Ax. 1.2. & seq. And the natural reason here∣of, is, for that in this space of time, there clapseth the sixth Generation of Men; which abateth of, and more and more declineth from, the simplicity, strength and fortitude of those Men, who at first obtained and preserved Empires, by such vertues: For like as the Bodies of Men became weak and feeble in the fourth and fifth Generation, even so also decreaseth the strength and fortitude, whereby Kingdoms are acqui∣red, preserved and propagated.

Besides, it hath been observed, that at the end of every 30th. year, there usually falls out some one or other Mutation in Empires, &c. because that af∣ter so many years, such men as formerly had the Go∣vernment of Affairs and things therein, do (for the most part) leave their Station: and that from thence∣forth New Ones succeed them, who in the space of

Thirty years more grow up, and introduce new Customs and Opinions in the Commonwealth: as you may read in Richterus, Axiom, 9.

Moreover, it is certain, that as God hath appointed fatal Bounds, and Limits of time to all Empires, &c. so hath he the like Bounds and Limits to all other particular places; and when any change of Em∣pires, &c. is imminent, he commonly raiseth up some great Heroes, whom he useth as Organs, to pu∣nish or amend them: yet first revealeth such future changes by certain Signs and Prodigies. Vid. Bodin. Lib. 4. Cap. 2. Richt. Axiom. 19. And thus much of the first cause of the Changes of Empires, King∣doms, and Republiques, &c.

The Second Cause, is either Natural, or Moral.

The Natural cause, is either Superior, or Inferior.

The Superior Natural Cause, is the Motion and Influence of the Planets and Stars upon these Inferi∣ours; touching which, the Ingenious Keckerman, Lib. 1. Cap. 26. delivers this Canon.

Coelum, Efficacissimè agit in Corpus humanum, sibi maximè cognatum, atque adeo etiam in corpus tum ip∣sius Principis, tum Subditorum; ita nempe, ut in corpo∣ribus mutat temperamenta: mutatis autem tempera∣mentis mutantur mores; mutatis moribus Principum & Subditorum, Sequitur mutatio Reip.—Heaven (saith he) most effectually Operates upon a Human Body, best agreeable to it self, and so also on the Body both of the Prince himself and his Subjects: to wit, so, as that it changeth the Temperaments of Mens Bodies, and with those Temperaments their manners or conditions: and the manners or conditions of Princes and Subjects being changed a mutation of the Commonwealth followeth.

And with him agrees that excellent Mathematician

and Astrologer, Origanus part, 3. Membr. 2. Cap. 1. Non modo in Regnis varias mutationes & translati∣ones animadvertimus, dum modo hos, modo illos Reg∣nare atque aliis Dominari comperimus: verum etiam in ipsa superficie terrae nihil esse perpetuum, & ex col∣latione temporum & locorum, Siccum humido, humi∣dum sicco permutari, terrasque alias aquis aboleri, alias assurgere deprehendimus: We Observe not only sundry Changes and Translations of Kingdoms, whilst these and these Planets reign, and bear Rule with others: but also that upon the whole surface of the Earth, there is nothings perpetual, and by comparing of Times and Places, perceive Siccity chang'd into Moisture, Moist∣ure to Siccity; some Countries destroy'd, others in∣creas'd by Waters. Thus He; and that very truly: For although God the Author of Nature, and the First Cause of every Good thing, changes Countries and Transfers Kingdoms at his pleasure: yet seeing he hath engraven in the Book of Nature (and chiefly, in Heaven, which measureth Times) the Motions and Mutations of all things, things that be Invisible even his own eternal Power, for the greatest part; yea and exposed Heaven unto our view, that it might be for signs of Present and Future things: I shall not think it contrary to true Religion, or Good Manners, if (with Fear and Reverence) I enquire the Superior Natural Causes of those Mutations, so long as I ascribe no necessity thereunto; Maugre the Croaking and Coaxation of some few Epileptique Prophets and other Religious Lunatiques, who prate and perswade the Contrary.

The First Cause, is, the Change of the Absides of the Planets, whereby the Five Planets together with the Sun, transfer the Places in which they are highest and most remote from the Center of the Earth,

so also the Places wherein they are lowest and nearest thereunto; and together with those Places, their swiftness and slowness of Motion, into several parts of the Zodiaque, according to the succession of the Signs: whereof Cardan, Seg. 1. Aph. 37. in these words, Per∣mutationes Absidum, Regna, & Regiones, & Religiones mutant. Changes of the Absides alter Kingdoms, Regions and Religions.

Thus from the Change of Saturn's Absis into Can∣cer, Mahomet had his growth; and by the Change thereof into Capricorn (the Sign Opposite thereunto) receives he Detriment, and at length a final Destruction.

Spinaeus (an Excellent Astrologian, and Physician to the Duke of Mantua) in his Catastrophe Mundi, (Genuinely English'd by the Polite Quill of my Oak∣en Friend Elias Ashmole Esq) tells us, that Maho∣mets Destruction initiated Anno 1630, &c. and this he chiefly deduces from the Change of Saturn's Absi•• out of Sagittary into Capricorn, which indeed I confess fell out (according to the Prutenick Tables) in the end of the year 1630. But by the more accurate observations of lat••r Authors, the Absis of Saturn continues in Sagittary for many years yet to come; For by the Philolaique Tables (the best extant) it enters not Capricorn until the beginning of the year 1728. and therefore it could not in the least be (un∣less we will have the Effect precede its Cause) that Mahomets Destruction commenc'd (in this respect) in, or near the year 1630. Nevertheless, I believe (with Spinaeus) that the many Revolutions of the Heavens, in, and about that year, have already pro∣duced a sensible Commencement of Detriment unto him; yet conclude not his final Destruction, until after the year 1728. Wherein Saturns Absis will be Changed into Capricorn, and that several other

Causes concur to extirpate him, and his Law.

There is no other change of the Absis of any Planet falling out in our time, save only the Absis of Mars, and this happen'd (according to Bullialdus) in the latter end of the year 1647. which was from Leo to Virgo: and what a strange mutation ensued the year following, viz. A Dissolution of the English Monarchy, &c. the whole World can witness: which very thing signally confirms that of Ludovic. de Reg. Aph. 9. Mutantur Regna & Dominia, Fides, Sectae{que} ac opiniones hominum, dum mutantur Auges Planetarum de signo in signum: dico illarum gentium quarum significator erit Planeta Augis permutatae:— Kingdoms and Governments, Faith, Religions and Opinions of Men are changed when the Auges, (or Absides) of the Planets are changed from one Sign to another; I mean the Kingdoms, Governments, Faith, Religions and Opinions of such Nations as have for their significator the Planet whose Auge is changed. Now all men know, who know any thing of this Nature, that Aries is the Ascendant and Mars (Lord thereof) the significator of England: and so he is of France, Germany, Denmark, and several other places, who are herein no less concern'd than the English, as a few years will assuredly manifest.

Mutatioque erit ad bonum vel malum secundum Naturam significatorum superiorum illorum temporum, & secundum Naturam signi mutationis: And this change (saith that same Author and Aphorisme) shall be to Good or Evil, according to the Nature of the chief significators of those times, and Sign of Muta∣tion. We know Saturn, Mars, and Mercury have born the greatest sway in almost every Eclipse, Revo∣••ution and other notable Configurations of the Planets, 〈◊〉〈◊〉, and since that year, especially in Two of the Three

Eclipses of 1652. and in the great and Total Eclipse Anno 1653. in March. And as for the Sign into which this change was made, it is Virgo, the principal house of Mercury, a Cold and Dry, Melancholy, Barren Sign: whereby we may easily judge of what Nature the Change is: I spare to Expatiate.

Another Cause, is the Change of the Sun's Eccen∣tricity, described of Copernicus (cap. 20 lib. 3. Revol.) by the Motion of a little Circle having the Center of the Eccentrick in its Circumference, and finishing its Period in 3434 years.

The year 1653. Offers it the least that can be (ac∣cording to Rheinoldus and Copernicus) being 32190. such parts as the Eccentrick hath 1000000, or Part 1. 55′. 53″. 24‴. where the Semidiameter of the Suns Eccentricity hath 60. The greatest, viz. 2°. 3••. 7″. happen'd 36 years before Christ; about the be∣ginning of the Roman Monarchy; Georgius Joachim•••• Rheticus callled this Circle the Wheel of Fortune, by whose Revolutions (saith he) the Monarchies of the world assume their Commencements and Changes: For like as the Roman Empire obtain'd its Highest Dignity when the Eccentricity was greatest, so the same decreasing, it is very much Impaired, and al∣most at the Brink of Destruction. But the Turkish Empire began in the First Quadrant, with the Law of Mahomet; and hath been most swiftly aug∣mented proportionably to the Motion thereof, being at this Day, wherein the Eccentricity is at the least, in a Flourishing Estate: But shall henceforward be di∣minished until the other Quadrant, and alike swiftly (God so pleasing) hasten to Destruction.

Indeed, according to Tycho and others of the bes•• Astronomers, the Eccentricity is already notably in∣creased, viz. unto Part 2. 9′. or thereabouts

Lausbergius makes it Part 2. 6′. 21″. Insomuch that if the Christians of Europe could but henceforth lay aside their Ambition and Avarice, and Live at Peace among themselves, the God of Nature presents them with an Age, wherein they may totally subvert and lay waste the Empire of ••he Turks, and put a speedy Period to the Law of their Prophet Mahomet.

A Third Cause is, the change of the Obliquity of the Zodiack, which (when at the greatest) accord∣ing to Bullialdus, is, 23°. 52′. 53″. And this was Anno Nabonassari, 381. (367 years before the Na∣tivity of Christ.) When at the least, 23°. 31′. 7″. and that fell out Anno Christi 1434. so that the mean betwixt these is, 23°. 42′. 00″.

In the year 1653. the greatest Obliquity of the Zodiack was 23°. 31′. 55″. For the Motion of the Anomaly of the Zodiack's Obliquity, was 6^s. 21°. 49′. The Prosthaphaeresis, 0′. 48″. which added to the least Obliquity, 23°. 31′. 7″. gives us 23°. 31′. 55″. as before. So that the Obliquity of the Zodiack is now likewise increasing; for it still increaseth and diminish∣eth with the Suns Eccentricity: Whereby it appears, that the Axis of the Earth's Poles. by little and little changes its Inclination to the Plane of the Zodiack, through some Motion of the Libration. But to find out the Physical Cause thereof, my Reason concludes it almost impossible: For, as Bullialdus truly saith, Scimus rem esse, sed causam motus illius ignoramus, n••c potest humani Ingenii acumen pervidere causas illas: We know (saith he) there is such a Motion, but are ignorant of the Cause thereof; nor can the subtilty of Humane Wit throughly perceive those Causes.

A Fourth Cause is, ••he Conjunction of the ••wo Su∣periour Planets, Saturn and Jupiter, which (accord∣ing to Cardanus) is three-fold; [Great, Mean, and Lesser.]

The Lesser are they which happen in Signs of the same Nature or Trigon, with others preceding them, and so cannot occasion any great Change; yet are not without their peculiar Effects, as you may see in Card••n, Seg. 5. Aphor. 48. Of these there be ten in Number, which do orderly succeed one another in the space of less than 200 Years.

The Mean are they which fall out in a differen•• Trigon, yet not in such as are altogether contrary is qualities; that is, when the Conjunctions pass from a Fiery into an Earthy Sign, out of an Earthy into an Airy, or from an Airy into a Watry Sign; as from Ari••s into Capricorn, out of Capricorn into Libra, from Libra to Cancer.

As touching these it is certain they produce sundry Operations: For they alter, in one respect or other, the Estate of Empires, Kingdoms, Common-wealths, and Countries, causing some new Empires and King∣doms to emerge: Like as that of Al••xander the Great, in an Airy; the Persians in an Earthy, and that of Mahomet in a Wat••y; as you may read in Cardan, S••g. 1. Aphor. 73. And of these Conjunctions (if so be you account fr••m the change of the Fiery Tri∣gon into the Earthy) th••re falleth out always three within the space of 596 Year••: The First in the Earthy, the Second in the Airy, and the Third in the Watry Trigon.

But they are called Great Conjunctions, which be∣gin to be Celebrat••d in the Fi••ry Trigon, chiefly in Aries, (the first Sign of th•• Zodiack.) For when there shall be a Transit made from a Watry into a Fiery Sign, which are as contrary ••ach to other in th••ir prime qu••lities, as Fire is to Water; then also do great Mutations succeed all the World over: And this is clear'd to all Men, who have been ••ut never so lit∣tle conversant in History.

For, if we Calculate backward, and allow for each of these Great Conjunctions 794 Years, and about a half, we shall be reduced from the Year 1603. (in which there happened a Great Conjunction of Saturn and Jupiter in Sagittary) to the Year of Christ 809. in which the Roman Empire (Destroyed by continual Wars) is at length reformed and augmented under Charles the Great: Thence to the Year of Christ 15. soon after which succeeded a great Mutation both of the State Ecclesiastical and Political. From thence to the Year preceding Christ, 779; soon after which followed the Institution of the Olympick Games and Times, the Birth of Romulus and R••mus, the Build∣ing of Rome, and a grievous Affliction of the King∣dom of Israel, by Tiglath Pileser King of the Assyrians, and at length a Destruction thereof by Salmanassar his Successor.

Hence we recede to the 1574. Year before Christ, near unto which Moses was Born, who afterwards led the People of Israel out of Egypt by a Divine Power. Thence to the Year 2368. within one Age after which followed the Universal Deluge; afterwards to the Year 3163. and at length to the Year 3957. about which God Created the World of Nothing.

And 'tis good Reason, that like as Rome was Built a little after the beginning of the fifth Fi••ry Trigon, (the first being that under which the World was Created) and afterwards by little and little increased, and amongst other Cities the great Assembly of the Inhabitants, People, and Kingdoms she has subdued, bore up her Head, until at length, (about the six••h Fiery Trigon) she had reduced very many King∣doms of Europe, Asia, and Africa, to the Form of a Monarchy and Sovereign Empire, and flourished in great Glory; and that from thence the Empire, b••ing

divided into two, [East and West,] was observed to be fallen to decay, been troubled with Intestine Wars, and exhausted by the Alienations of Kingdoms and Provinces, until about the seventh Trigon it was re∣stored by Charles the Great, and (in some sort) re∣ceived its Pristine Beauty: So also shall this Empire, at this time, under the eighth Fiery Trigon, sustain great Mutations; which I rather leave to Experience, than Prostitute my own Judgment at so easie a rate.

Nor do only the Great, Mean, and Lesser Con∣junctions of the two Superiours, but also their Op∣posite and Quartile Configurations design great Mu∣tations in the World, as you may read in Cardan, Seg. 5. Aphor. 49. and Seg. 7. Aphor. 6.

Other Causes are Comets, or counterfeit Stars, &c. such as that whereof Josephus (Bell. Jud. Lib. 7. Cap. 12.) makes mention, which appeared for a years space in the form of a Fiery Sword, over the City Jerusalem, fore-warning her Destruction; or as that at the Death of Mahomet, seen at High-Noon, in the sh••pe (also) of a Sword, which continued the space of a Month, rendring his Death no less Prodigious than was the course of his Life. Or that of the Year 1572. in Cassiop••ia, surpassing of the quantity of the Earth 500 times: Or those of the Years 1604. and 1618. which were no less Miraculous than that the Sun should stand still, as we read it did in the Days of Joshua. or return ten Degrees backward, as once up∣on the Dial of Abaz; or be Eclipsed so near a Full Moon, as at our Saviour's Passion, being all of them alike ••strang'd from the accustomed Order of Na∣ture.

In like manner the Eclipses of th•• Luminaries are the Causes of many Changes that ensue in the World, because their Effects are general, pouring forth the••r

Influence, not only upon Cities, but even whole Re∣gions subject to the Quadrangle (the Sign more espe∣cially) wherein the Defect happens; and no less on particular Persons who have any affinity in their Ge∣nitures with the Schemes of such Eclipses: So like∣wise are the strong Genitures of Kings, &c. Geniturae validae Regna mutant. Mighty Genitures change or translate Kingdoms.

Causes adjuvant, are Revolutions of the World, the Progression of the Great Orb, of Great Con∣junctions before the Flood, the Birth of Christ, Ma∣homet, and the like.

I could much enlarge my self upon the Progressions of the Great Orb, Great Conjunctions, &c. but shall forbear, in regard the most of them concern Foreign Parts, excepting that of the Great Conjunction be∣fore the Flood, which in the Year 1653. was come to the Sign Cancer, and did therefore afflict (according to Albumazar, Tract. 4. Differ. 4.) the Countries of Scotland and Holland with many Changes and Con∣versions of things, from one condition to another, a Famine and Poverty proceeding from Siccity and Drought; and a general Fear to possess the People of those places, because of their Enemies: Great Morta∣lity and Slaughters amongst them, with abundance of such Creatures as are destructive to the Earth.

Thus far have you seen the Superiour Natural Causes of the Mutations or Changes of Empires, Kingdoms, and Common-Wealths, how far, wherein, and when they concern us, and other Nations.

The Inferiour Natural Cause, is either within or without Man.

That within is the Disposition of the Temperament of the Bodies both of Princes and Subjects, a••d ••o both different Births and Deaths, (as well) of them that

Govern (as those that be Governed in) the Com∣mon-Wealth.

That without, is a Mutation either of Fire or Wa∣ter, and of the Earth, and place where the Common-wealth is constituted: Unto which do belong House-burnings, Earthquakes, Change of Ports, Barrenness, Famine, Pestilence, and all other Natural damages, by the which Common-wealths are changed.

The Moral Cause of Mutation, is either Internal, or External.

The Internal, is either on the Prince's or Subject's part.

The Internal on the Prince's part admits this gene∣ral Canon.

The beginnings of Princes are for the most part good, but their Progress worse: From which Change arise great Mutations in Publick Affairs and things.

The Internal Cause (also) of Changes in respect of the Prince, is either Ethical, or Political.

Touching Ethical Causes, there are these Canons:

1. Intemperance and Lust of Princes occasion change of the Common-wealth.

2. The like when Princes are Effeminate and Cow∣ardly. For, like as Empires are obtained, maintain∣ed and kept by Warlike Fortitude; so on the con∣trary are they lost, or dangerously changed by soft∣ness and Pusillanimity.

Political Causes of Changes, are either in respect of the Foundation of the Principality, or of the Office and Care of the Prince.

As touching the Causes respecting the Foundation of the Principality, there be these Canons:

1. It is impossible any Common-wealth should long be safe, where the Prince comes to Rule, either by a

violent Invasion, or a crafty Subreption, without any access to the Principality.

2. The Perjuries of Princes; that is, when they keep not their Oaths made to their Subjects, at the time they were called to Govern, bring upon King∣doms dangerous Changes and Conversions.

3. The Authority of a Prince decreasing produceth Change; and when the Periods of Empires are di∣volved, the Authority of those that Govern, faileth.

The Causes that respect the Care or Office of the Prince, have these Canons.

1. When the Prince listens not to Wise and Faith∣ful Councellors, Changes are imminent.

2. When Publick Judgments are corrupted, and hainous Impieties remain unpunished, Changes are at hand.

3. When the Prince affords not the Subject a Law∣ful and necessary Defence, but suffers him to be vexed and trampled over by Incursions of Enemies, Changes ensue.

4. When the Revenues of a Kingdom decrease, of necessity a Change must follow: For Moneys are the Nerves of Empires.

5. When the Prince doth too much Poll his Sub∣jects with heavy Tributes and Exactions, a Change succeedeth.

6. When the Potency and Amplitude of Kingdoms arrive at an exceeding greatness, a Change follows for the most part, and the Empire falleth by its own weight.

7. Foreigners rashly irritated, or called into a Kingdom, do introduce a Change thereof.

These are the Causes of the Prince his part; there now remain the Causes on the Subjects part; which are (also) either Ethical or Political.

Touching the Ethical Causes, these be the Canons.

1. When grievous Wickedness is committed amongst the Subjects, and all Reverence of the Laws shaken off, and that they Live Licentiously, in Lust and Luxu∣ry, Mutations follow.

2. When Subjects degenerate from their Pristine Fortitude, and become Unwarlike and Effeminate, Kingdoms are Changed.

Political Causes have these Canons.

1 When Subjects begin to have their Princes in hatred, and grow weary of them, Changes will as∣suredly follow.

2. P••nishments and Changes do ever succeed In∣fidelity of Subjects.

3. Changes of things do always accompany the Disobedience and Contumacy of Subjects.

4. Where nei••her the Laws nor Magistrates are had in Honour, there the Common-wealth cannot be safe or durable.

An Excellent Discourse of the Names, Genus, Species, Efficient and Final Causes of all Comets, &c.

THE Order which Nature observeth in all things Created doth plainly enough teach us, That whatsoever is Born, passeth and hasteth towards Death: And that all things which have a beginning, necessa∣rily and interchangably roul towards their End.

And, as in Humane Bodies some are more strong, vigorous, and of better Constitution than others, and

therefore of longer continuance: Even so in Empires, Kingdoms, and Common-wealths, some preserve them∣selves longer, for that either they are by Nature more strenuous and stable, (as having propitious Stars, and they well Fortified at the time of their first Founda∣tion:) Or because the Situation of them is Naturally stronger than others, as we see at this day in the Sig∣nory of Venice. The like holdeth in Cities and Towns, in particular Families, Laws, Conclaves, and Councils, in Religions, Heresies, and Schisms.

The consideration whereof prevents my Wonder at the Vicissitudes and Changes here on Earth: I ac∣count it no Miracle to see a Monarchy Eclipsed in its greatest Glory, and the ruine of one, the raising of another. I stand not amazed at the fall of a Prince, nor the furious madness of a People; I dread not the tottering of a State, nor startle at the Dissolution of a Parliament.

Now, to fore-see and predict these Eversions and Changes, sundry things are to be considered; As Eclipses of the Sun and Moon, Great Conjunctions of the Stars, Comets or New Stars, &c. — But that on which the Eyes of all Europe are at the present fixed, is the Apparition of the Comet the last Year, [viz. 1652.] of which I shall a little Treat, or Discourse of. But first I will present you with an Account of—

1. The Names, Genus, and Species of Comets.

COmeta, or Cometes, a Comet, (so called from Coma, the Hair of the Head, or a bush of Hairs:) Although it signifies but one Species of the Phaenome∣non, when taken in the strictest sence, viz. Stellam Crinitam, or Capillatam, (a Star long-hair'd by the splendour of his Rays,) or, (to speak with Cicero)

Concinnatum Sydus, (a Star with crisp'd or curl'd hair) yet in a larger sence it is a Generical, or common name to all the rest set down by Pliny, lib. 2. cap. 15. where (respecting the Accidents of Colours and Shapes) he reckons up these twelve following Species.

1. Cometes, that is (in the narrowest sence) a Star on every side hairy; by some termed Rosa, a Rose.

2. Barbata, a bearded Star; not vulgarly distin∣guished from Caudata, a Tayled Star; because (as Fromundus, lib. 3. cap. 4. observes) the difference grows from a respect had to the Sun: For, if by the Motion of the Primum Mobile, it arise in the Morning before the Sun, it then appears bearded, extending its Rays Westward, as did the Comet, Anno 1618. But if in the Evening after Sun-set, it is Tayled, cast∣ing out a long train behind it Eastward, as did the Comet, Anno 1577.

3. Jaculum, a Javelin; because brandished by a long appendix of Rays, in the shape of a Javelin; as that of the Year 1533. in the Month of July, and that other, on which Titus Caesar writ such Excellent Verses, in the fifth Year of his Consulship.

4. Gladius, or Pugio, a Sword or Dagger; the head whereof appears like the Hilt of a Sword, but the Rays (quickly contracting a point) resembling a Dagger rather than a Sword, which is longer: Of this sort appeared one in the Year 1532. and perhaps it is the same which Historians call Metam or Pyra∣midem.

5. Disceus, or rather Disciformis, the shape of a Dish or Platter, because (glistering or shining in a broad and round shape) it dilateth slender Rays in the Margin thereof, and is commonly of an Amber co∣lour.

6. Pithetes, or Doliaris, because resembling the shape of a Tun, hiding (as in a Concave) the smoaky Light and obscure Beams in the middle thereof.

7. Ceratias, or Cornu: the crooked flame whereof is bowed like a Horn, the head of a Crosiers staff, or a Persian Sword. Such was the last of the third in the Year 1618.

8. Lampas, resembling a burning Lamp or Torch.

9. Hyppeus, Equinum Sydus, or Stella Equina, re∣presenting the Mane of a Horse; most swift in Mo∣tion.

10. Argyrocomus, or, as if you should say, Crinar∣genteus, or Argenticomus, Silver-hair'd: Whereof Pliny in these words: Fit & candidus Cometes, argen∣teo Crine it a refulgens, ut viz contueri liceat, specieque humana Dei Effigiem in se ostendens. There appear∣ed (saith he) a white Comet so shining with its sil∣ver hair, it could scarce be discern'd, and therein de∣claring the Image of God in Mankind. Which words Fromundus, lib. 3. cap. 4. supposes are relating to the Star of the Magi; perhaps (saith he) for the Fame that Comet had which was seen in the East, and in Judaea in the time of Augustus, wherein the express Image of a little Boy, declared that God was made Man.

11. Hircus, a Comet environ'd with some kind of Hairs, and a Mane seemingly rough and hairy, by the slender Fibre of its Beams: And

12. Hasta, in the form of a Spear; which late Writers call Veru, a Broach or Spit; and Perticam, a Pole or Perch.

All which twelve Species of Comets, Aristotle, lib. 1. Meteor. cap. 8. reduces to two only, viz. Crinitas and Barbatas: Under the first whereof he compre∣hends all those Species that dilate their Rays (like

hairs) on every part, viz. Disceus, Pithetes, Hippeus, Argyrocomus, and Hircus; under the latter, those that stretch or cast out a Tail or Mane (right or crooked) towards one part only, viz. Jaculum, Gladius, Ce∣ratias, Lampas, and Hasta.

Iphigines divides them (à motu & substantiâ, from their motion and substance) into two sorts: Alii ar∣dorem undique fundunt, nec locum mutant; alii in unam partem ignem vagum in modum comae porrigunt, & Stellas permeant: Some (saith he) stretch out their Ardour or Light, on every side, and change not their place; others spread forth a flittering fire towards one part, like the hair of ones Head, and pass through the Stars.

Others (à materia vel loco) in respect of the mat∣ter or place; for that some Comets are Elementary, others Coelestial. Astrologers (ab efficienti causa, from their Efficient Cause) divide them into seven Species, according to the Number and Nature of the Planets, calling some Saturnine, others Jovial; some Martial, others Solar; whereof more fully here∣after.

2. The Number of Comets.

RIcciolus affords us a History of 154 Comets be∣twixt the 480 Year preceding Christ, and the Year 1618. Lavatterus and Keckerman agree of 117, seen and observed from the time of Augustus to the Year of Christ 1556. But doubtless there have been many more below the Horizons of Europe; if above, not visible, because obscured by the Rays of the Sun.

For Seneca (out of Possidonius) writes how that once in an Eclipse of the Sun, a Comet appeared,

which the Sun (being near unto it) had before co∣vered.

3. The Number of Comets at one time.

THat there have been several Comets at one time▪ Aristotle witnesses, Lib. 1. Meteor. Cap. 6. Pal∣merinus (in Chronico) Records two Comets that ap∣peared in the Year 729. both in the Month of Ja∣nuary, for the space of fifteen days, one in the Morn∣ing, the other in the Evening: The like in the Year of Christ 761.

And the Scotch History tells us, that in the Year 1214. there were two Comets seen at a time, one in the Morning going before the Sun, the other in the Evening following after. Anno 1529. there were four seen. Anno 1337. in May, there appeared a Comet, and soon after another, which joyned its self to the former, both which were very conspicuous all the June, July, and August following.

Scaliger (Exer. 79. in Cardan.) tells us, that at what time the French King Invaded Italy, there was a Comet seen at Sun-set, which in few days after over∣took and conducted him: And withal addeth, Nos duos simul videmus, alterum matutinum, alterum ves∣pertinum, multis diebus, diversa latitudine haud ita multis abhinc annis. I my self (saith he) saw two at once, not many Years since, one in the Morning, the other in the Evening, for many days together. But in the Year 1618. there were two infallibly seen at once in the Morning in India and Persia. Never∣theless, it hath sometimes fallen out, that when indeed there hath been but one Comet, yet (because per∣haps it was first seen in the Morning before Sun-rise, and afterwards became Vespertine, its Declination and

Right Ascention being changed) the same hath been mistaken for two, as both Apian and Fracostorius ob∣served of the Comets in 1531. and 1532.

Moreover, Aristotle informs us, lib. 1. Meteor. cap. 6. that in the 450 Year before Christ, or thereabouts, Democritus saw a Comet dissolved into many Stars; and Ephorus the Historian affirms, that the great Co∣met, Anno 372. before Christ, (which preceded the sad Fate of Helice and Bura, two Cities in Achaia, both swallowed up of the Sea,) divided it self into two unknown Stars.

So Dio testifies, that the Comet which hover'd so long over Rome, Anno 13. before Christ, was after∣wards dissolved into many Faces or Stars; and Kepler thinks no otherwise of the two Comets by him observed, Anno 1618.

But Nicephorus (lib. 12. Hist. Eccl. cap. 37.) re∣cords the quite contrary of that great Star or Comet in his time: For, (saith he) Paulatim ad eam velut apes ad ducem suum ingens aliarum Stellarum vis aggrega∣batur. A mighty power of other Stars by little and little assembled unto it, as Bees to their Prince or Cap∣tain.

4. The time of their appearance.

TOuching which, Junctinus, Suesanus, Resta, Glo∣riosus, Fromundus, and others tell us, they are generated for the most part in Autumn and Winter, yet deny not, but that other times have had their Co∣mets; however, Ricciolus hath cull'd out only 41 (of the 154 Recorded by him) to prove that the greatest part have happened in Summer: But I know not for what purpose, since the Reasons wherein the other 113 happened are unknown, or (it may be) purposely

omitted by him in his Collections, (for in that I find him but too guilty, whensoever it maketh for his Opinion or Interest) and that, as formerly I noted, we know not how many have been hidden by the Sun's Beams, or appeared in the other Hemisphere only.

5. The time they continue.

AS for this, Keckerman, lib. 6. System. Phys. makes mention of a terrible Comet beheld by Peter Creusser, an Astronomer, Anno 1527. which conti∣nued not above ••/96 parts of a day, or, which is all one, an hour and fifteen minutes. And this is the shortest time we read that ever any Comet lasted.

The longest was that whereof Josephus makes men∣tion (Lib. 7. Bel. Jud. Cap. 17.) which was visible a whole Year together, before the Destruction of Je∣rusalem, for we meet not with any other that lasted above six Months, and but three which lasted so long; the first of which appeared in Nero's time, in the 64 Year of Christ; the second, Anno 603. about a Year before Mahomet's Birth; and the third, in the Year 1240. upon the Eruption of Tamberlain the Great.

6. The apparent Magnitude of their Heads.

WHich never was found to be certain; few of the Ancients having writ thereof, and those few, but a few things. Some have appeared greatest at their first appearance, and by little and little sen∣sibly decreased; others the contrary, as that of the Year 1460. observed by Pontanus.

The greatest we read of, was that of the Year 146. before Christ, which is said to have been bigger than the Sun; whereof Seneca, Lib. 7. Nat. qq. Cap. 15.

in these words; Paulo ante Achaicum bellum, Cometes Effulsit non minor sole. A little before the Grecian War, there was a Comet appeared as big as the Sun.

Haly mentions one that appeared Anno 1200. as great as the Moon seemeth, when in either of her quarters. The like Cardan (Lib. 14. Var. Rer. cap. 69.) Reports did appear, Anno 1521. and 1556. Moreover, Haly adds, Lib. 2. Quad. Cap. 9. That the Comet in 1200. had a Head three times bigger than Venus. The Comet in 1532. Fracostorius found to be three times greater than Jupiter. But Tycho, that in 1557. seven Minutes and more than twice so big as Venus, when in Porridge, whose apparent Diameter is (according to Tycho) 3 Minutes, 13 Seconds. The Comet in 1585. was at the first appearance observed, by Tycho, to be almost equal to Jupiter, viz. 3 min. So that of the Year 1590. The Comet observed by Longomontanus, Anno 1618. was somewhat bigger than the Virgins Spike, yet less than Jupiter.

7. The Apparent Magnitude of the Tail, or Beard of Comets —

DO for the most part increase in a few days after their first appearance, and at the end decrease. The Tail of which Aristotle saw, Anno 341. be∣fore Christ, was 60 degrees in length.

The Tail of that in the 135 Year before Christ, was exceeding great, as Seneca (Lib. 7. Nat. qq. cap. 15.) relates, Attila regnante initio Cometes apparuerit modicus: Deinde sustulit se diffuditque & usque in Ae∣quinoctialem circulum venit, ita ut illam plagam Coeli, cui lactea nomen est, in immensum extensus aequaret. In the Reign (saith he) of Attalus, there at first ap∣peared a small Comet, afterward it mounted and

dilated it self on high, and came even to the Equi∣noctial Circle, so immensly extended, as that it equal∣lized that portion of Heaven called the Via Lactea.

The Tail of that in 1533. was observed by Apian to be 15 degrees. That in 1538. Thirty. The Tail of the Comet in 1577. by Tycho, Twenty two. That in 1585. not above a Span in appearance; and that other, 1590. ten degrees. But the Tail of the Comet in 1618. was more notable for Magnitude, and variety of Magnitude than all the rest; for that in the same Nights it appeared of different lengths, not only to sundry Observers in several places, but to the same Observer in one and the same place; now shorter, anon longer, by the quavering extension of its Beams. For Millerus found it, Novemb. 26. when it first ap∣peared, 90 degrees: Kepler two days after. Thirty. December the 4th. it was 21 degrees; the seventh day 57 degrees: The Ninth Cysatus found it 75 de∣grees; and Kepler the same day, but 70 degrees. The tenth day Longomontanus observed it to be 104 de∣grees. The 14. Rhodius found it 50 or 60 de∣grees; and Blanchinus on the same day but 36 de∣grees.

But the Tails of those Comets that appeared in the Years of Christ, 70. 400. 1472 . and l543. were ob∣served to reach even to the Earth.

8. The true Magnitude of the Head and Tail of Comets.

TYcho observed the true Diameter of the Comets Head, Anno 1577. to be Three hundred sixty and eight German Miles, and in proportion to the Dia∣meter of the Earth, as 3. to 14. To the Diameter of the Moon, as 1. to 4. and the true length of the Tail at the least 95 Semi-diameters of the Earth, and Eighty one Thousand and seven hundred German Miles.

Longomontanus and Cysatus found the true Dia∣meter of the Head of the Comet in 1618. One hun∣dred and seventy five German Miles, and in propor∣tion to the Diameter of the Earth, as 377. to 3600. the length of the Tail continually variable, and very uncertain; excepting only the 29 of December, on which day it was observed to be 445 Semi-diameters of the Earth, which answers to three hundred eighty two thousand and seven hundred German Miles.

9. The Situation of the Tail in respect of the Sun, Ve∣nus, or Mercury, and of the Quarter of Heaven to∣wards which it seems to incline.

PEtrus Apianus first Observed, that Comets pro∣jected their Tails to the adverse part from the Sun; and to him Cornelius Gemma, Cardanus, Maest∣lin, Cysatus, Blananus, Longomontanus, and Tycho sub∣scribed: The last of whom speaking of the Comet in 1590. hath these words.— Ex iis vero, quas in∣dicavimus caudae porrectionibus evidenter colligitur, ubique à sole fuisse ad amussim versam; si modo solis positus, cum capite Cometae locis, quos iisdem tempori∣bus

obtinuerunt, in vicem conferantur, viz. By these Porrections (or stretchings out) of the Tail (saith he) before expressed, it is evidently gathered that the same have been every where exactly averse from the Sun, if so be the Positions of the Sun, and the places of the Comet's Head (which at those times they pos∣sessed) be compared together. Nevertheless, Tycho acknowledges, that the Tail of the Comet in 1577. was directly opposed to Venus, not the Sun, which he rather attributes to some secret Optical Cause, than he would admit Venus could cast out such strong Rays. But whether for some hidden Optical Reason (as Tycho thinks) or because the Head of the Comet is not exactly Sphaerical, (as Cabaeus supposes) certain it is, that the Tail sometimes seems to recede a little from the place opposite to the Sun; for so Kepler him∣self acknowledges, pag. 54. Solemne hoc est Cometis quod caudae ipsorum nonnihil ab opposito Solis de∣flectant. This is ordinary (saith he) with Comets, that their Tails do somewhat incline from the places opposite to the Sun.

The like may be said of the Comet in 1618. the Tail whereof Kepler, the 9th. of December, found to be rather opposed to Mercury than the Sun. Johan∣nes Hommelius likewise Observed, that the Tail of the Comet in 1556. did not exactly oppose the Sun, so long as it was distant from him less than a Quadrant (or 90 degrees) but that afterwards it tended directly to the Quarter opposite to the Sun. By all which it appears, that this deflection from the opposite place of the Sun, arises per accidens, from the Position of the Sun, the Comet, and Observer; other secret Causes, perhaps, concurring in the matter and shape of the Head, or from the transverse distance and motion there∣of: But doubtless of it self, it always respects the

Region opposite to the Sun: Whence it is, as before I noted, that Matutine and Oriental Comets are bearded, (their Rays being projected Westward) but the Ves∣pertine and Occidental, Tailed; their Rays being averse from the West, Eastward.

10. The Quarter of Heaven in which they arise, to which they are carried, and where extinct.

AS to this, we read of none that were moved by a direct Tract from any one Quarter of Hea∣ven to another opposite thereunto, but all obliquely, unless it was that observed by Haly, Anno 1200. be∣cause, he saith, the same was carried by the motion of the Primum Mobile from the East, Westward: Those of the Years 392. 405. 1471. 1475. 1532. 1533. 1539. 1556. and 1618. were moved from the East, Westward; but all of them obliquely, inclining North∣ward. So on the contrary, Those that move from the West, Eastward, incline either Southward, or North∣ward: As that great Comet of the Year 373. before Christ, (seen and described of Aristotle) which be∣gun in the West Aequinoctial point, and came thence to Orion's Girdle, where it extinguished.

In like manner, the Comet in September, 1607. began to shew it self betwixt the North and West Aestival point, having almost 50 degrees of Northern declination, and by a continual Motion (according to the Order of the Signs) the 10th. of October it was got beyond the Aequator, (ad Serpentarii Tibiam prae∣cedentem) where it vanished, having twelve degrees and upwards, of South declination.

Others have first appeared in the North, and been moved thence Eastward, as that, Anno 54. in Nero's time; others towards the South, as those of the Years

1313. and 1551. Others have at first appeared in the North, as that at the Death of Julius Caesar, in the 44 Year preceding Christ, with many more.

11. Their Motion according to the Succession of the Signs, or contrary; and of the Motion of the Pri∣mum Mobile.

SOme Comets have moved according to the Suc∣cession of the Signs, as those of the Years 1592. and 1607. Some contrary, as they of the Years 1556. and 1618. with many others. Some that were at first Retrograde, have become direct; as that in 1556. and some that were at first Direct, have become Re∣trograde, or Stationary; as were those of the Years 1569. and 1582.

That they have a Diurnal Motion (or a Motion agreeing to that of the Primum Mobile) is evident be∣cause that the most part of such as appeared in the Morn∣ing, have return'd in the dawning of the day, or be∣fore; but were not to be se••n at Sun-set, or Twilight, in the same place where they were in the Morning, as they should have been if they had remained in the same place, or had moved only by their own Motion. In like manner, the great••st part of those that are seen in the Evening, do so appear, after Sun-s••t, above the West part of the Horizon, that (notwithstand∣ing their Motion according to the Succession of Signs) some set in the West before Midnight; others, at least before the Sun rise next Morning; yet among these some rise in the Evening, and set in the Morn∣ing, (as the Comet, 119.) Some are visible all the Night long, or set not at all, (as did those included within the Circle of ••hose Stars that never s••t; viz. the Comets of the Years 1513. 1533. and 1556.

and that in 1618. from the 20 of December.) But whether the Comet that hung over Rome, Anno 13. before Christ; and that other of the 70 Year after Christ, which appeared a whole Year over the City Jerusalem, had any common or proper Motion, will not easily be determined.

12. The Arch, or Way of Comets, and the Quan∣tity thereof.

AS touching the Arch or way of Comets, there hath been great Controversie, whether all (or the most of) Comets are moved by a right Line, as Kepler, Galilaeus, and some others thought, or by a Circle, as the most suppose, and if by a crooked Line, whether in the Plane of a great Circle of a Sphere, as Regiomontanus, Tycho, Longomontanus, and many Modern Astronomers have demonstrated?

This apparent Arch hath been in some shorter, in others longer, the quantity whereof is gathered from the Diurnal Motions in its own Circle, collected into one Sum, or from the Point whence its Motion began, to the Point wherein it vanished; the way of the Co∣met being traced in the Superficies of the Globe, and measured by the Compass; or else by a bare Ocular Observation of the Astronomer.

13. The swiftness of Comets.

IF by a few we may judge of the rest, their Motion is unequal, and that very probably, for so much as we find not, even among the Planets themselves, an equality in their apparent Motion. Some have been swift at the beginning, and by little and little become slower; such were those of the Years 1577. 1585.

1590. 1607. and 1618. Some have been swifter at the middle, than at last; as that in 1472. (observed by Regiomontanus) and that in 1531. (by Apian) so likewise the other in 1556. (by Hommelius) and some swiftest at the end; as that (observed by Pon∣tanus) in the Year 1471.

14. Their Distance from the Earth.

FOR the place or distance of Comets, some will needs throw them all below the Moon; in which number are, Regiomontanus, Pontanus, Fracostorius, Apian, Junctinus, Scaliger, Claramontius, and Dassi∣podius: Others will have them all above the Moon; as Seneca, Cardanus, Tycho, Longomontanus, Galilaeus, Blanchanus, and Rothmanuus: Another sort do allow either of some above and some below, or of some that are sometimes below and sometimes above: In which Rank are, Maestline, Apian, Camerarius, Gloriosus, Clavius, Maurolicus, Fromundus, Licetus, Cabaeus, and Resta. Kepler and Gisatus aver one and the same Comet hath been one day above; and another day be∣low the Moon; yet for the most part above her.

But the greatest part of our late Observers distin∣guish them into Elementary and Sublunary.

The Coelestial is maintain'd by many Arguments, whereof that is the strongest, which is taken from the Parallax, or diversity of Aspect.

For from hence Tycho and Kepler do prove, that a Star, or any other visible Body impending or moving in the Air, by how much lesser Parallax it hath, is by so much the higher elevated from the C••nter of the Earth. And because many Comets have been found to have lesser Parallax than the Moon, they therefore

conclude them further distant from the Earth; and to have had their Course among the Planets.

15. The Colour, Smell, and Diaphaniety of Comets.

FOR the first, some have been clear and splendent like the Sun; as were those of the Years 1264. and 1521. Some red and rutilant; as those of the Years 1526. and 1556. Others of a yellow or Gold colour; as that in the Year 1533. Others Silver co∣lour'd; as that which Haly observed, 1200. Others of a Leaden, Pale, Ashy colour; as that in 1607. Some of a dim red, inclining to a brown refulgent colour; as those of the Years 1477. and 1585. And others of sundry (yea indeed all manner of) colours, as was that in 1513.

Touching the Second, there was only one (in the Year 396.) accompanied with a Sulphurous noisom smell.

For the last, Seneca seems to attribute a Diaphaniety to all Comets, per Cometas aciem transmittimus: We see (saith he) through Comets: And Tycho tells us, (in Epist. p. 143.) that he saw the Fixed Stars through the Tail of the Comet in 1577.

16. The Matter, Place, and Efficient Cause of Comets.

1. SOme think Comets not to be any real and di∣stinct thing from other prae-existent Bodies, but rather a meer Emphasis or Apparency, made by the reflection or refraction of the Sun or Moons Rays, in almost such sort as the Rain-bow, Halo, and Parelii.

2. Some account them not any thing existing, de novo, but rather a meer Symphasis, or Co-apparency of many known Stars united by a corporal Conjunction, and by that means representing a kind of a longer Star.

3. A third sort think that a Comet is a wandring Star, or some Planet (not of the seven commonly known, but some other strange one) seldom ap∣pearing, either by reason of its nearness to the Sun, it's too far distance from the Earth, or the grosser parts of the Heaven and Air where it is, and which after some space of time coming to a more convenient di∣stance from the Sun, or nearer the Earth, or else by reason of some intercurrent more Diaphanous parts of Heaven, or the Air; or, for some other secret Cause, becomes conspicuous.

4. Another sort suppose, that Comets are an ag∣gregate of many incorruptible little Stars, formerly joyned together as one entire Body, and which (after∣wards separating) cease to be visible.

5. Aristotle and his followers hold, that a Comet is a Fiery Meteor, newly generated of the great plenty of Exhalations, drawn up from the Earth and Sea, into the Supream Region of the Air, where it is easily distinguished from the thin Air, and being well com∣pact obtains a consistency; and for that it is carried about by the Motion of the Primum Mobile, (by which the Supream Air is also moved) begetteth Fire, and retaineth the same until the Sulphurous Unctious Fat, and Nitrous plenty of Exhalations, gathered together, (either at first, or successively) administreth Matter or Sustenance of a Flame, which ceasing, the Comet by little and little diminisheth, and at length is wholly extinguished.

6. There are others that think it generated of an Elementary Matter, that is of the more subtil Exha∣lations, which are mounted so on high by their own Levity, they ascend above the Moon; and by their Crystal-like clearness do, as it were, drink up the Rays of the Planets, (especially the Sun,) and after∣wards transmit themselves into a Tail or Beard.

7. Another sort, That a Comet is a Sublunary Matter, arising from the most subtil breathings or va∣pours, but not so much inflamed as illustrated of the Sun; like as it were to Glass Pots (distain'd with a yellow or Ruddy colour) and full of water, for the Diaphaniety or transparency thereof.

8. Others be of Opinion, that Comets are made, de novo, of a Coelestial Matter, not by Generation of a new substantial Form, but by condensation with a mixture of Opacity and Diaphaniety, which receive and transmit the Light of the Sun: Or by an addition of Light made in the parts of Heaven.

9. A Ninth sort suppose they are generated, de novo, in Heaven, of a Coelestial Matter, and afterwards all, or many of them corrupted.

10. Kepler was the only Man believed them gene∣rated of Coelestial Matter, but that nevertheless some descended below the Moon.

11. Another Opinion is, that if not all, yet that many Comets are ••ither created by God of nothing, as Maestlin supposed, or made of what Matter soever it pleaseth him, Coelestial or Elementary, and put in∣to any form or shape to terrifie Mortals, and to threaten Calamities to the World; but moved (where he pleased) by Angels and Intelligences.

12. The twelfth and last Opinion is not differing from all the rest, but rather distinguishing Coelestial from Elementary Comets, in respect of their Place and

Matter: For it admitteth some Comets to be genera∣ted below the Moon, (by the breathings of the Ter∣restrial Globe,) either inflamed or illuminated: Yet that some are above the Moon, and of a Coelestial Matter.

For my own part, in regard of the incertainty of all other Opinions, I willingly incline to that which attributes the Generation and Government of Comets to God, or the Intelligences: Or to such as reckon them among the Arcana of the World, and the most hidden Miracles of Nature: In which Number are, Messabala, Hagecius, Rhodius, Regiomontanus, Tycho, and many others: For the Dotages of Bodin, and some others, who suppose Comets were the Souls of Illustri∣ous Men triumphing in Heaven: Or of those that thought them to be Fires conveyed to and fro by Spi∣rits: I shall not trouble the Reader with such Phan∣tasms.

Having now declared to you the Name, Genus, and Species of Comets; their Number, time of Appear∣ance, and Continuance, the Apparent, and true Mag∣nitude of their Head and Tail, their Situation, Incli∣nation, Motion, Way, Quantity, Swiftness, Distance, Shape, Colour, Smell, Diaphaniety, Matter, Place, and Efficient Cause: It now remains that I give you

17. Their Final Cause.

IT has been a received Opinion in all Ages, that Comets are certain Funebrious Appearances, se∣cret Fires and Torches of Death rather than of Life, and were ever look'd upon as the threatning Eyes of Divine Vengeance, and the Tongue of an Ireful Deity, portending the Death of Princes, Plague of the Peo∣ple, Famine, and Earthquakes, with horrid and terrible Tempests.

Aristotle (lib. 1. Meteor. Cap. 7.) acknowledges, Cometas significare Tempestatem & ventorum intem∣perantiam atque imbrium: That Comets signifie Tem∣pests, Intemperance of Winds and Showers.

Cicero (lib. 2. de nat. Deor.) That Comets (or as he calls them) Sidera concinnata, curl'd or crisped Stars) Bella Octaviano Magnarum fuerunt calamita∣tum praenunciae, were the Fore-runners or Messengers of the great Calamities that ensued by means of the Octavian War.

The great Naturalist, Pliny, tells us no less in these words, Cometes terrificum magna ex parte Sydus, ac non leviter piatum, ut Civili motu Octavio Consule, iterumque Pompeii ac Caesaris bello; in nostro vero aevo circa venificium quo Claudius Caesar Imperium reliquit Domitio Neroni, ac deinde Principatu ejus, assiduum prope ac saevum. A Comet is a terrible Star, for the most part, and not easily purged away by Sacrifice, as in the Civil War whilst Octavius was Consul: And again, in the War betwixt Pompey and Caesar; but in our Age (saith he) it was in a manner assiduous and cruel about the Feat of Poysoning, whereby Claudius Caesar left the Empire to Domitius Nero; and no less afterwards by his Sovereignty.

So likewise Suetonius (writing on Claudius, cap. 26.) Praesagia mortis ejus praecipua fuerunt exortus Stellae Crinitae, quam Cometem vocant: The chief Presages of his Death, were the arisings of the Hairy Star, they call a Comet.

Nor are the Poets silent in this particular: For thus Virgil (Prince of Latine Poets) enumerating the Prodigies that preceded the Civil War after Caesar's Death:

Non aliàs Caelo ceciderunt plura sereno Fulgura: nec diri toties arsere Cometae.

Not from clear Skies ever more Lightning came, Nor such Dire Comets oft'ner seen to flame.

And Lucan,

Ignota obscurae viderunt sidera noctes, Ardentemque Polum flammis, Coeloque volantes Obliquas per inane faces, crinemque timendi Sideris, & Terris mutantem Regna Cometen.

Unheard-of Stars by Night possess'd the Skies, Heaven seems to flame: and through the Welkin fire Obliquely flies: States changing Comets dire, Display to us their Blood-portending Hair.

Neither were the Holy Fathers of other Opinion; For, S. Damascen (lib. 2. Orthodox. fid.) tells us, Ag∣gignuntur autem & frequenter Cometae signa quaedam interitus Regum, qui quidem non sunt ex iis Astris quae à rerum initio facta sunt; sed jussu divino certis tem∣poribus conflantur, ac rursus dissolvuntur. There are Comets (saith he) frequently generated, that be signs of the Death of Kings, which indeed be not of those Stars that were at first created, but which are gathered by the will of God at certain times, and af∣terwards dissolved. And Tertullian (ad scap. cap. 3.) after a long Discourse thereof, thus concludes; Omnia haec signa sunt imminentis irae Dei. They are all Signs (saith he) of the imminent wrath of God.

But because I would not be over-tedious, take the Testimony of S. Augustine for all, (lib. de urbis excid. Tom. 9.) where speaking of a great Comet that im∣pended over Constantinople, about the Year 396. (ac∣cording to a Revelation first made thereof to a Soul∣dier, and by him to a Bishop, who thereupon ex∣horted the People to Repentance, and to receive the Sacraments,) he hath these very words, Volens siqui∣dem Deus terrere civitatem, & terrendo emendare, ter∣rendo convertere, terrendo mundare, terrendo mutare, servo suo fideli, viro ut dicitur militari, &c. God be∣ing pleased to terrifie the City, and by terrifying con∣vert it, by terrifying cleanse it, by terrifying change it; he revealed (as 'tis reported) to a Souldier his faithful Servant, &c. And a little after, Noctis initio tenebrante jam mundo visa est ignea nubes ab Oriente primo parva, deinde paulatim ut accedebat super Ci∣vitatem & a crescebat, donec toti urbi ingens terribi∣liter immineret. Videbatur horrenda flamma pendere, nec odor Sulphurus deerat: Omnes ad Ecclesiam con∣fugiebant; non capiebat multitudinem locus: Baptismum Extorquebat quisque à quo poterat: Non solum in Ec∣clesia, sed etiam per Domos, per vicos & plateas salus Sacramenti exigebatur, ut fugaretur ira non praes••ns utique sed futura. In the beginning of the Night, whilst darkness cover'd the Earth, there appeared a fiery Cloud in the East, at first but a little one; af∣terward, by degrees (as it approach'd the City) it so increased, till being mighty big, it hover'd terribly over all the Ci••y: There was seen a horrible flame which descended from it, neither was there a Sulphu∣rous smell wanting. All the People fled to the Church; the place contained not the Multitude: Every one wrested Baptism from whom he could, the health of the Sacrament was extorted, not only in the Church,

but also throughout the Houses, Lanes, and Streets, to avoid as well the present, as future wrath of God. Thus far S. Augustine.

Of Meteorologers, Let us hear Fromundus, lib. 1. Meteor. cap. 3. who after a long Discourse thereon concludes with Fienus, Cometem non esse Physicam causam calamitatum, sed signum potius ad placitum Dei, utentis Cometa licet effectu naturali; ad terrendos, & emendandos alicubi mortales, quo modo usus est ad foedus cum genere nostro significandum; & licet aliqui∣bus fausti quidam Cometae fuerint aut visi sint, non in hunc tamen finem, sed ad tristiora denuncianda mitti, Principumque exitus & calamitates confarcinare. That a Comet is not a Physical cause of Calamities, but ra∣ther a Sign at the pleasure of God, using the Comet, although by a Natural Effect, to terrifie and amend Mortals, like as he uses the Rain-bow, to signifie the Covenant made betwixt him and Mankind: And al∣though Comets may be Fortunate (or seem so) un∣to some, yet, that they are not sent for that End, but to denounce more sorrowful things, and to heap up the Death and Calamities of Princes.

The like saith Franciscus Resta, but the narrow room I am tyed to, will not admit of all their Testi∣monies, in the Original especially.

Cabaeus admits some Comets to be unfortunate, others fortunate, both per se, and to all; and also per accidens: Because there is never any thing so pernicious to one, but it profits another; and if one lose an Empire, another gets it: and subscribeth to Cardan, That Ele∣mentary Comets are generated of the great plenty of Sulphurous Spirits, which cause, or signifie Drought, ••nd Distempers of the Air, whereby the tenderest and weakest Bodies, and those that be most delicately nur∣••ur'd, and such as be subject to Cares and Watchings,

are soonest hurt and offended. In which number are all Princes, so likewise tender Bodies, and delicate Fe∣males, but that the Death of such is not so much ta∣ken notice of, as Princes.

Of Astronomers, let Tycho have Audience first: He (Progym. Tom. 1. à pag. 800.) condemns all such, who because of the Errors of some Astrologers, and the weakness of Humane Understanding in attaining the certain Presages of these Portents, deprive them of all Energy, and vertue of signifying; as if God and Nature should dally with these appearances, and would have nothing to be thereby fore-told the World.

Longomontanus (his Scholar, Append. ad Astr. Dan. cap. 7.) sharply reprehends Thomas Erastus, and others, who allow of some Vertue to Ordinary Stars, yet in∣dulge no Power or Efficacy to Comets: Because (saith he) God and Nature have made nothing in vain, but ordain'd the Evils themselves signified by Comets to a good End. That is to say, Dearth of Corn, and Bar∣renness; that the Earth as it were by lying fallow, might in the interim be fitted and prepared to a plenty of all Fruits. So likewise Tempests, that the Air there∣by being tossed and tumbled, might be purged from Dregs, Diseases, and Wars, that wicked and ungodly Men being thereby routed out, the World might be renewed, according to these Verses of Palingelius.

"Tales ergo homines, imo umbras, tempore certo "Mittit in arma Deus, crudeli morte necandos, "Sic genus humanum purgat, multosque per annos "Qui remanent vivunt hilares, hac parte Remora, "Donec succrescunt iterum mala gramine, rursus "Evellendo acri bello, gladioque secanda. "Tunc iterum immundas dispuniat Jupiter Ollas, "Tunc iterum immissis furtis purgamina verrit.

For although these new Phaenomena be lock'd up in the Cabinet of Nature, in respect of the Matter and Efficient Cause thereof, yet as to the end, they were pre-ordained of God, to signifie the Eversions and Changes of Publick things, and to pull down the too much Security of Men. Hitherto Longomon∣tanus.

Kepler (Physiolog. Comet.) saith, that Comets were made to the End the Aethereal Region might not be more void of Monsters, than the Ocean is of Whales, and other grand thieving Fishes; and that a gross fat∣ness being gathered together as Excrements into an Aposthume, the Coelestial Air might thereby be pur∣ged, lest the Sun should be obscured, as partly he was in the Year 1547. from the 24. to the 28. of April; or for a whole Year together, as in that wherein Ju∣lius Caesar was slain, when being made weak by a Mur∣rey or Bloody colour, he cast but a dim and disdainful Light. And (lib. 3.) he proceeds to the significa∣tions of the Comet in 1607. unto which he attributes Drought, Scarcity of Corn, and many other Evils; adding withal that the wisest of Historians and Philo∣sophers testifie, That Infelicities and Miseries have al∣ways succeeded Comets, not only by the Death of Princes, and changes thence ensuing, but by a thou∣sand other ways: And sums up the Troubles and Ca∣lamities which followed the Comet in 1531. in Hel∣vetia, Saxony, and the Baltique Sea; and that of the Year 1532. in Westphalia and Holland. That of 1538. in England: That of 1539. in Misnia, Thuringia, Marchia, Brudenburgica, and Brunswick. That of 1558. (again) in England, France, and Holland. So likewise that of the Year 1569. in Saxony; and those in 1577. and 1580. in several places of Ger∣many, &c. Which done, he declares the Events of the

Comet in 1607. and his Judgment of those in 1618. and 1619. unto which I refer the Reader.

I have been the larger in these Testimonies of Phi∣losophers, Poets, Fathers, Meteorologists, and Astro∣nomers, to the end all rational and indifferent Men may see and judge, what an awful regard hath ever been had of Comets, and other the like Prodigious Meteors, amongst the Learned; and how far differ∣ing from the too prejudicate and uncharitable Cen∣sures of some silly Sciolists of this Age, who judge of all things but according to the shallow Current of their own Fancies, or to cherish the predominant Hu∣mour of these giddy times.

As for Astrologers, I shall not produce them as Wit∣nesses, but Judges, to decide the Portents of the afore∣said new Comet in December, 1652. (the Occasion of this Discourse) and which now I come to handle Astrologically. But first I will give you the Place and Motion thereof.

Of the Comet, 1652.

UPon Wednesday the Eighth day of December, 1652. (Stilo veteri) about Nine a Clock at Night, I first beheld this Comet below the hinder-most Star in the Constellation of the Hare, but some few degrees to the East thereof. It was likewise seen the same Evening by Mr. Childrey of Feversham in Kent, (as I have it from a good hand) but neither he nor my self could as then perceive any Tail visible; what it had before the Moon was up, I know not. I have heard of some who say they saw it the sixth or seventh day: And 'tis very probable the first appear∣ance thereof might be about the Full Moon, (Dec. 5.) or rather (as I suppose) upon the Quartile of

Jupiter and Mars, Celebrated the seventh day of De∣cember, whereof more hereafter.

The 9th. day betwixt 7 and 8 in the Evening, I saw it the second time, under the Foot of Orion, not far from the Hares Eye; and then there appeared a dim Tail directly opposed the Sun, but after the Moon rose, the Tail was hardly visible. This Eve∣ning also it was observed by the Astronomical Reader of Gresham Colledge, (as I am inform'd) and after∣wards (so often as the Air would permit him) till it vanished. It is my unhappiness not to be acquainted with the Gentleman: Yet (by the means of a Noble Friend) I obtained the Longitude and Latitude there∣of, as he had found the same by Instrument, from whence I have since Calculated its Declination every day, and here together present them the Reader.

Ephemeris Cometae, Anni 1652.
Decemb.	Hor. Min.	Longitude.	Latitude.	Declination
9	7	0	V.	♊.	10	0′.	39°	10′	A.	16°	46′	A.
10	7	0	V.		5	29	27	51	A.	0	4	A.
11	11	0	V.		2	45	18	20	A.	2	46	B.
12	7	0	V.		1	0	9	0	A.	11	36	B.
14	11	0	V.	♉.	27	30	4	55	B.	24	21	B.
15	10	0	V.		25	30	9	10	B.	28	4	B.
16	10	0	V.		23	45	14	10	B.	32	25	B.
18	9	30	V.		22	50	19	0	B.	36	48	B.
19	9	0	V.		21	40	21	30	B.	38	50	B.
21	9	30	V.		20	40	25	30	B.	42	19	B.
22	8	0	V.		20	25	26	45	B.	43	25	B.
23	10	0	V.		20	10	28	10	B.	44	39	B.
25	10	0	V.		19	30	30	35	B.	46	41	B.
30	6	10	V.		18	50	33	30	B.	49	9	B.

By which we see it continued from the 6, 7, or 8. day of December till the 30. (at the least) on or about which day it vanished betwixt Perseus his Sword and Cassiopeia; having run through the first ten de∣grees of Gemini, and the last eleven degrees and ten minutes of Taurus, by a Retrograde Motion, and that perpetually decreasing. It changed its Latitude from South to North, intersecting the Ecliptique about the beginning of Gemini. It was Stella Caudata, not Crinita, as some supposed, because it had a visible Tail projected towards the North-East parts of the Earth.

Now let us hear, and adhere to the Doctrine of Ptolemy, lib. 2. cap. 8. Observandi sunt & Cometae, sive in deliquiis, sive alio quovis tempore effulserint in universalium eventuum consideratione, quales sunt quae vocantur Trabes, Tubae, Dolia ac hujusmodi; etenim Effectus hae pariunt, quales à Marte cientur, ac Mer∣curio; ut Bella Aestus, motus turbulentos, & alia quae ista sequi consueverunt. Caeterum quibus locis mini∣tentur & intentent effectus suos, ostendunt Zodiaci partes, sub quibus collectae ipsae & incensae, primum ex∣arserint; tum inclinationes Comarum Crinitae pro ra∣tionae formae. Ex ipsa verò Collectionis ardentis velut facie ac forma, affectionis species & res, in quam illa pervasura est, innotescet; duratio flammae de eventuum intensione aut remissione, habitudo ad solem de initio eorundem, quando primum invadent, decebit. Nam cum Matutinae fuerint, diuque flagrant, celeriores: Sin Vespertinae, tardiores eventus arguunt.

The Genuine sense and meaning whereof, is thus in the Englsh.

In the Consideration of general Events, Comets are also to be observed, whether they appear in E∣clipses, or at any other time, or of what form or name soever they be; for they produce Effects like those that be caused of Mars and Mercury; as Wars, Strifes, Turbulent Motions, and such other Events as usually follow these. But unto what places they menace and threaten their Effects, those parts of the Zodiack in which they are first collected and fixed, as also the inclinations of the Comets Rays (in re∣spect of the form thereof) do declare. But by the Face and Shape, as it were, of that blazing Sub∣stance, the kind of the Effect, and the Matter into which it will change, shall be known. The dura∣tion of the Flame shall inform us of the intention or remission of the Events: The Comets positure to the Sun, the beginning of their Operation: For, when they are Matutine and burn long, they argue swifter Events; but being Vespertine, slower.

By which words Ptolemy insinuateth three things to be considered in Comets, viz. The Quality, Place, and Time of their Effects.

1. For the Quality or Nature thereof; I am tyed by the Rules of Art, to consider (in the first place) the Situation of the Orb, at the beginning, or middle appearance of a Comet, or else to the time of the swiftest Motion thereof: But forasmuch as not one of those three times can certainly be known, I am re∣solved (by the Examples of Haly, Cardan, Longo∣montanus, and others) to Examine the Figures of Heaven erected to the Full Moon of Decemb. 5. at 2.

a Clock and 26 Minutes in the Morning: And the Quartile of Jupiter and Mars, the 7th. of December, at 6 in the Morning; at or near upon which times this Comet (questionless) appeared. And that Pla∣net which shall be Lord of the place of the Comet, and of the preceding Angle, (because the Motion there∣of was contrary to the succession of Signs) I shall take to be Lord of the Figure, and Comet, and con∣sequently the Significator of future Events.

In the Full Moon preceding (or incident with) this Comet, the Moon was above the Earth (and so the Luminary of the time) in the 24. degree of Ge∣mini; whereof Mercury is Dispositer, and together with the Sun opposing her, Mars Lord of the Angle preceding, applying to a Quartile of Jupiter, and upon the Cuspe of the Ascendant.

In the Quartile of Jupiter and Mars, the 27. degree of Taurus is the Cuspe of the West Angle, the most part of Gemini (viz. 24. degrees thereof) being in the same Angle, and therewith the Comet: Mercury Lord of the place of the Comet; Mars of the Angle precedent, and the Moon in Quartile to Mars, and op∣pos'd to Jupiter.

Whereby it appears, that Mercury and Mars are as well the Accidental, as Natural Lords of this Comet, and therefore the Events thereon depending of their Nature.

2. Secondly, we must consider it as to the colour thereof: Color enim significat naturam Planetae domi∣nantis; for, the colour of a Comet signifies the Nature of the Ruling Planet. This was of a Fiery Red, but mixed with a dusky Silver colour, which made it look but dim in appearance, (unless in clear Nights before the Moon was up, for then it look'd more Rutilant:) and therefore it was likewise in this respect of the Na∣ture

of Mars and Mercury, as shall also be the Effects thereof; which nevertheless will not be so Noble, as if it had been of a more Glorious and Splendent co∣lour; Stella, quo magis est lucida, eo nobilioris censetur naturae: By how much brighter any Star or Comet is, by so much it is supposed to be of a more Noble Na∣ture.

3. The Form or Shape thereof is next to be ob∣served; for this also partly denotes the Nature of the Planet unto which it belongs, and by consequence the quality of the Effects: Quae Crinita, versicolor, vel bene caudata, Mercurius est. The Comet that is Hairy, of sundry colours, or very much Tailed, be∣longs to Mercury.

4. The fourth thing considerable (as to the Na∣ture of its Effects) is the Magnitude thereof, (I mean, first, of the Head of the Comet) for the knowledge of which there are three things necessarily requi∣red.

• 1. The apparent Diameter of its Discus.
• 2. The Distance thereof from the Center of the Earth.
• 3. That the Head thereof be Sphaerical, or near Sphaerical.

But for my own part, as I was not furnished with Instruments proper for this purpose, so I cannot hear of any one of our Learned English Astronomers (and we have not a few such in Oxford and elsewhere in England) unless at London, the Reader of Gresham Colledge, that made any Curious Observations there∣of: What was done by Gassendus, Bullialdus, Heve∣lius, or other Famous Observers in Foreign Parts, will doubtless e're long be produced to Light.

The Diameter of it (as it appear'd to the Eye) was not so little as 15 Inches, (I mean, when it seemed

greatest:) And therefore if, as saith the Gentleman, formerly, and but now instanced, All the Symptoms thereof agree with those which have been evinced to be Coelestial, it must needs be of a huge and incredi∣ble Magnitude: Which imports the Fame, Renown, and Vehemency of its Effects: For, quo major est, Stella, eo est Efficacior. The greater any Star or Co∣met is, the more Efficacious. Nevertheless, it is true, and I instance it by way of Caution, that lesser Stars do often-times Operate more effectually upon Sub∣lunary things, than others that be greater; but it is when nearer thereunto.

The like knowledge should (next) be had of the Magnitude of the Tail thereof, (which nevertheless is more uncertain, by reason of the inconstant vibra∣tion and ejection of its Rays,) but having not the distance of the Comets Head, nor the distance of the extremity of the Tail thereof from the Centre of the Earth; neither the apparent distance of the Head, from the extremity of the Tail; (which three things are necessarily requisite hereunto,) I forbear further men∣tion thereof.

5. The Fifth and last thing Observable are the Fixed Stars, near to which this Comet first appeared. Touching which, we must note, That this Comet first began in the last part of the Bull's Asterism, wherein are the Horns of the Bull, Aldebaran, and the Hyades, Stars so called, of the Nature of Mars: So like∣wise the Buckler, Foot, and left Shoulder of Orion; of the Nature of Mars, Mercury, Jupiter, and Sa∣turn; and which are usually the Causes of Lightning, Thunder, and Fiery Impressions.

Thus then it appears, that the quality of the E∣vents presaged by this Comet, are clearly of the Na∣ture of Mercury and Mars: And to tell you what they are, is the next thing intended.

The Dominion of Mercury portends great Cala∣mity unto all those that Live by their own Industry, and such as love and favour the Muses, with the Death of some great Personage, Wars, Famine, and Pestilence; of Diseases, the Phrenzy, Lethargy, Epi∣lepsie, and griefs of the Head.

Mars presageth of Sickly, Contagious, and un∣pleasant Winds, the drying up of Fountains and Ri∣vers, Scarcity and Putrefaction of Fruits; much, and often Thunder, Coruscations, and Lightning: The Seas pester'd and troubled more than ordinary with frequent Ship-wracks; of Brawlings, Contentions, Wars, Vexations, Tumults, Seditions, and other Mis∣chiefs. Of Diseases, most cruel Dysenteries (or Bloody-Fluxes) Pestilent Fevers, and Tertian Agues, and Swellings (full of heat and redness) commonly called St. Anthony's Fire, Phrensies, Untimely Births, and hot Sicknesses; the Hemorrhoides (or Piles) Do∣tages, Acute and Chronick Diseases, with others of like Nature. And (saith Cardan.) habet ut dixi semper hoc praecipuum Cometes à deliquio distinctum ut Martis de Mercurio furentium damna significet. A Comet (as I have told you) hath always this special distinction from an Eclipse, That it signifies losses and hurt to be done by the Outrages of Souldiers and Mercurialists. He adds further, Dissidium & permu∣tationem Fulgura, Tonitrua, Terrae Motus, Ventos graves, Saevas tempestates, Novas Artes & Inven∣tiones, omnes tamen humano generi perniciosas: That is, Deceit and Bartering, Thunder and Lightning, Earthquakes, Grievous Winds, Cruel Tempests, New Arts and Inventions, yet those Mischievous to Humane kind.

Moreover, the same Cardan tells us, (Seg. 3. Aphor. 117.) Cometae Mobiles bella indicant ab externis:

That movable Comets do proclaim Wars, from, or by means of Foreigners and Strangers. Again (in another place) Semper videntur, quae contra ordinem Signorum feruntur, mutationes Legum significare. Those Comets which are moved contrary to the Order of the Signs, are always observed to signifie Change of Laws: And he gives the Reason thereof, Quod motus is primi Coeli fit, atque ob id à Deo vel supremo Rectore: Because that motion follows the Primum Mobile, and is therefore from God, or other Supream Governour of our Affairs.

Haly Rhadoan is likewise of Opinion, that a Re∣trograde Comet doth signifie, Haereses & Legum tur∣bas, &c. Heresies and varieties of Laws, than which (saith he) none are crueller, seeing that in all other Evils, Men may know they work Mischiefs, but in the Breaches and Debates of Laws and Heresies, and in Wars that be raised by reason of different Laws; when Men exercise their Cruelty upon Infants and little Children, and kill Men with Torments and Fire; lead away Captives into Bondage, spoil the Fields, and destroy whole Cities with Fire, some think they do God good Service, others play the Hypocrites.

And our Learned Dee, Aphor. 88. plainly tells us, that Planeta Retrogradus, &c. A Retrograde Planet, or Comet, seems after a sort to infringe the constant Order of Nature, in that it finishes its daily Motion in shorter time than doth the Aequator it self.

Let us yet hear what Junctinus says, fol. 318. Si apparuerit aliqua ex Stellis, Cometis, &c. If any one Comet (saith he) shall appear in Gemini, it fore∣shews an appearance of Wantonness and Fornication, with a Reverence of Venereal Incests in Men: That Religious Persons, and Men serving God, shall be cast down, and nothing regarded. It shall signifie

Brawling and Contention, Seed-Plots of War and Sicknesses, whereby shall follow the Death of Chil∣dren and Young Men especially: Moreover, Abortive-Births, Destruction of Birds, Famine, Thunder, and Coruscations, with strong Winds that shall tear up young Trees by the middle.

Again, Si apparuerit aliqui ex Stellis Cometis in Tauro, &c. If any Comet (saith he) shall appear in Tau∣rus, it imports the bad state and condition of Men, that little of good shall befall them, and the Injuries of Rebels, that be in those Regions, or Countries to∣wards them. It is also wont to portend the Death of some Great Man, Captivities, Wrongs, and a Toleration of Unlawful things. Besides, Detriment unto whole Herds and Droves of Cattel, strong Winds, Corrup∣tion of Corn and Fruits, very much Cold in its Sea∣son, with a horrible Earthquake, Vehement Sicknesses, and dry Diseases, as Scabs and Itches.

And thus much of the Quality, or Nature of this Comets Effects.

2. The Second thing to be enquired after, are the Places and Persons thereby threatned and endanger'd: For the knowledge whereof, we must consider, (1.) The inclination of the Comets Tail, (or Rays) for look what Regions or Countries the same did respect, and those shall (more or less) be endamaged and hurt by the Effects thereof. This inclined (for the most part) to the North-East Nations of the World: And what they are may be discerned by the Globe or Map, unto which I refer the Reader. (But the places prin∣cipally designed to endure its Effects, are the Coun∣tries Subject to Gemini and Taurus, through which it moved; and those are (according to Origanus) Sar∣dinia, part of Lombardy, Flanders, Brabant, the Dukedom of Wittemberge, Hyrcania, Armenia, Ma∣riana,

Cirenaica, Marmarica, and the lower Egypt, Russia, Alba, the Greater Polonia, the North of Swed∣land, all Ireland, Lorrain, Campania, Switzerland, Rhetia, Franconia, Parthia, Persia, and the Cyclades Islands which lye between Europe and Asia, Cyprus, and the Coasts of the Lesser Asia;— more particu∣larly the Cities of London, Corduba, Viterbium, Cesena, Turinum, Vercellas, Rhegium, Lovain, Bruges, Mogun∣tia, Hasford, Bamberge, and Noriberge. Moreover, Bononia, Senas, Mantua, Tarentum, Parma, Lucerna, Nants, Wirizburge, Carolostadium, Lipsia, Posania, Guesna, and Novogardia (in Muscovia.)

3. So likewise the Regions unto which this Comet was Vertical: For, (as Origanus, pag. 525. Cometae illis regionibus imprimis nocent; quibus sunt verticales, aut in quarum sunt signis: Comets (saith he) do espe∣cially hurt those Regions unto which they are Ver∣tical, or in whose Signs they happen. And, our Learn∣ed Country-man, Dr. Dee, tells us, Aphor. 54. Quo magis ad perpendicularitatem, &c. By how much more the Radious Axis of any Star, or Comet, comes nearer being perpendicular to any Elementary Super∣ficies, by so much more powerfully that Star or Co∣met pours out its Vertues upon the place of its Inci∣dence.

For the specifical Vertues of the Stars, and Comets, being conveyed to us by their Light; the fewer the Beams are that fall upon the Horizon, the less shall be their Vertue, and that fewer Beams fall upon the place of the Horizon, in their Oblique Position, than when they approach nearer to, or are in their Perpen∣dicularity, is evident to every one but meanly Versed in Geometry and the Opticks.

Now, what the Regions and Countries be unto which this Comet became Perpendicular, the follow∣ing

Aphorism will determine. Stella verticales sunt illae quae tantam habent declinationem ab Aequinoctiali, quanta est elevatio Poli illius Regionis: Stars that be Vertical, are those which have as much Declination from the Equinoctial, as is the Elevation of the Pole, or Latitude of the place. And therefore all the Re∣gions, Kingdoms, Common-wealths, Countreys and Towns, that have from 00. degrees, to 16. degrees, 46 minutes of South Latitude; and from 00. degr. to 49°. 9′. of North Latitude, are herein principally concern'd. I'le only instance some few eminent pla∣ces on this side the Equator, the rest you may see in the Globe.

• Alexandria, in Egypt.
• Ancona, in Italy.
• ...Athens.
• Avenio, in France.
• ...Babylon.
• ...Bactra.
• Barcino, in Catholon.
• Basilia, in Helvetia.
• Berna, in Helvetia.
• ...Bethlehem.
• Bononia, in Italy.
• Bourdeaux in France.
• ...Brundusium.
• Buda, in Hungary.
• Burgos, in Spain.
• ...Chartres.
• ...Compostella.
• ...Constantinople.
• ...Constance.
• Conimbria, in Portugal.
• ...Corduba.
• ...Corinthus.
• Dalmatia, in Egypt.
• ...Damascus.
• ...Ephesus.
• ...Ferraria.
• ...Fessa.
• ...Florence.
• Gades, in Spain.
• Genoua, in Italy.
• Goa, in India.
• ...Halicarnassus.
• ...Hamburgh.
• ...Hydruntum.
• ...Hierusalem.
• ...Ingolstade.
• ...Leyden.
• ...Lyons.
• ...Lisbon.
• ...Lucca.
• ...S. Malo.
• ...Mecha.
• ...

• ...Mexico.
• ...Morocco.
• ...Madrid.
• ...Millan.
• ...Messina.
• ...Marbon.
• ...Nants.
• ...Naples.
• ...Paris.
• ...Padua.
• Pampelona, in Navar.
• Pelusium, in Egypt.
• ...Poictiers.
• ...Ratisbon.
• ...Rochel.
• ...Rome.
• Salamanca, in Spain.
• Sena, in Hetruria.
• ...Syracuse.
• ...Smyrna.
• ...Thessalonica.
• ...Tholose.
• ...Tubinga.
• ...Turino.
• Tarraco, in Cathalo.
• ...Tirolis.
• Tours, in Spain.
• Valence, in Spain.
• Valladolid, in Spain.
• ...Venice.
• Vienna, in Austria.
• ...Ulms.
• Ulissippo, in Portugal.
• Urbinum, in Italy.

Here it may be objected, whether England shall not suffer by the Effects of this Comet, as well as other places? To which I answer, That although I find it not Vertical to any part of England, yet, I must needs confess, it wanted but a little of being so in the Southern parts thereof, and cannot therefore be exempted from sharing with other places in the Miseries and Calamities threatned them, especially London, in whose Ascendant the Comet first appeared. Howbeit, England in general shall not suffer by it so extreamly as some Provinces and Cities of Italy, France, Spain, Portugal, and other Countreys under whose Ascendant it moved, or to whom it was Vertical.

It was a Retrograde Comet in Gemini and Taurus, Anno 1553. That immediately preceded a great Earthquake and horrible Winds in the Countreys bordering upon the Rhine. A Schism in England, a

Famine in Germany, an Inundation of Waters in Po∣lonia, and no fewer than 960 Houses in one Town in Brabant, all of them burnt and consumed by Fire. The Death of Clement the Seventh, and the Duke of Millan: And why not this another Earthquake, and Famine in Germany, or France? A fine new Schism in England; or another such Deluge in Polonia? Why not the like Mischiefs by Fire about Cracovia or Casi∣myria? Why may not another such Duke, or Prince, a King, or an Emperour give up the Ghost? A Pope or a Cardinal be Poysoned or Stab'd? But Solinumine afflati praedicant particularia: I must not exceed the Limits of a general Judgment, neither the bounds a∣lotted me by the Printer; yet, to satisfie the unbe∣lieving part of the World, that Comets have really ever been the Prodromi (or fore-runners) of the Death of one or more such Personages (for those are the proper Subjects of Comets,) I shall here give them the following Catalogue, wherein (to recede no further) are —

The Years of the Co∣mets after Christ.	The Princes, &c. that Dyed in the same, or the following Year.
13.	Agrippa.
14.	Augustus, Emp••rour.
54.	Claudius, Emperour.
70.	Vitellius, Emperour.
80.	Vespasian, Emperour.
213.	Severus, Emperour.
340.	Constantine, Emperour.
363.	Julian, the Apostate.
392.	Valentinian, Emperour.
454.	Theodosius, Emperour.
571.	Albonius, King of Lumbardy.

603.	Maurice, Emperour.
814.	Charles the Great, Emperour.
837.	Pepin, King of France.
839.	Ludovicus Pius, Emperour.
882.	Ludovicus Bavar. Emperour.
983.	Otho II. Emperour.
1009.	Pope John XVIII.
1066.	S. Edw. King of England.
1106.	Henry IV. Emperour.
1169.	Malcolm, King of Scots.
1214.	William, King of Scots.
1264.	Pope Urban IV.
1301.	Andrew, King of Hungary.
1314.	Philip the Fair.
1341.	Andronicus, Emperour.
1375.	Charles the IV.
1402.	Tamberlain and Galeat, Vic.
1450.	Amurath the Turk, Emperour.
1456.	Ladislaus, King of Poland.
1457.	Alphonsus, King of Naples.
1477.	Charles, Burgundy.
1505.	King Philip.
1506.	Alexander, King of Poland.
1512.	Pope Julius II. And Bajazet the Turk, Emperour.
1521.	Leo the X.
1533.	Clement VII. Alphons. Duke of Ferraria. And Duke of Mil∣lan.
1558.	Charles V. Emperour. Queen of Poland, and Hungary. And Mary, Queen of England.

1559.	Paul IV. Henry, King of France, King of Portugal, King of Denmark, Duke of Venice, Duke of Ferraria, and fif∣teen Cardinals, with divers other Princes.
1577.	Sebastian, King of Portugal.
1585.	Osman Turk, Emperour. And Stephen, King of Poland.
1590.	Urban VII. And Charles, Arch-Duke.
1607.	Charles, Duke of Lorrain.
1618.	Matthias, Emperour. And Ann, Queen of England.

3. I come now to the third and last Particular laid down by Ptolemy, and that is the time of these Events.

In due search whereof we are to consider the Habit of the Comet in respect of the Sun. Cometa Orien∣talis effectum suum citius ostendit; Occidentalis tardius. An Oriental Comet doth quickly shew its Effects, but an Occidental (as this was) more slowly. And this in the general.— In Specie (saith Cardan) quantum temporis requiritur Prolemaeus non dixit. Ptolemy hath left us no special Rule whereby to know the pre∣cise beginning of a Comets Effects.

Howbeit, Cardan is of Opinion, that the beginnings thereof are (as in Eclipses) deferred so many Months, as there shall be inequal hours intercepted between the Comet and the Ascendant of the Figure erected to the middle time of its appearance: Yet (saith he) Hoc unum interest quod semina corum quae p••r Cometam significantur, diutius proferuntur. This one thing is considerable, that sometimes the Generation (or

Seeds) of those things which are signified by a Co∣met, are deferred longer: And he gives the Example of our Saviour, at whose Birth there appeared a Co∣met in the East, which the Wise Men saw, and came therefore to Worship him. (They called it a Star, by a common name, as well because Comets are cal∣led Stars, as also for that it was most fair and beauti∣ful, and resembling those that usually shine by Night.) Which Star or Comet (saith he) pronounced the Se∣ditions and Troubles that succeeded by the Promulga∣tion of the Faith of Christ; These many Exiles and Martyrs, and afterwards the Kingdom of Peace and Salvation to be established: The Author and King of which [CHRIST] was born in the very Glory of the Comet, because it appeared in the East.

Nevertheless, the Effects thereof, that is to say, the Preaching and Promulgation of his Law, the Sediti∣ons and Tumults of the People, the Persecutions, Banishments, Deaths, Wars, and Kingdoms erected in a Christian Name, scarce had their Commencement Thirty Years after, and persevere until this very day.

So on the contrary, in 1264. there appeared an unhappy Comet in the East, extending its Hairs or Rays (if we Credit the Story) to the Mid-heaven; which Comet continued almost Nine Months toge∣ther: N••ither sooner vanished it, than Pope Urban dyed. After whose death, Charles with an Army of Fr••nch, marched against Manfr••dus, and having Vanquished him, possesses himself of the Kingdom of Naples. Two Years after, the Paeni (or Car∣thaginians) invaded Spain, and there committed great Cruelty; nevertheless, they were afterwards re∣puls••d and slam. At the same time there were great Tumults raised in Hetruria. What followed? In the

third Year after the Comet, Banducar, (or rather Bandoduchar) King of Babylon and Assyria, inva∣ded Armenia with a mighty Army, Conquered An∣tioch, and committed most grievous slaughters upon the Christians.

In the fourth Year after the Comet, Conradinus (the Suevian) being Vanquished and taken Captive by Charles, Earl of Provence and Sicily; and (as Aemilius writes) the declared King of Jerusalem was Beheaded.

In the fifth Year, Lewis the Ninth, King of France, passing into Africa, was taken at Carthage; or, as others say, at Tunera, and dyed of a Flux, the greatest part of his Army being first destroyed by Famine and Pestilence: Whose Death was no sooner heard of, than the aforesaid Charles enforced the King of the Car∣thaginians to a Yearly Tribute.

In the Sixth Year, the Scythians (now called Tar∣tars) assisting the Armenians, (the Assyrians or Sa∣racens being Vanquished and fled) freed Asia, and long kept it by the consent of the Christians. So that the measure of time limiting the beginning and ending of a Comets Effects cannot be prefixed, un∣less, as Ptolemy describeth; for so indeed they may be conjectured: But to adventure on feigned propor∣tions of time, where none is in Nature, were ridicu∣lous.

Diuturni Cometae effectuum magnitudinem & diutur∣nitatem stabilemque in perturbatione quam afferunt statum significant. Effectus minores & minus stabiles minus Diuturni Cometae afferunt. Comets that con∣tinue long, saith Origanus, import the Magnitude and continuance of their Effects, and a stedfast con∣dition in the Trouble or A••••iction they bring. But such as continue a shorter time, lesser Effects, and not so durable.

This Comet continued twenty three days, or thereabouts; and 'tis probable the Effects may con∣tinue as many Years; but I dare not conclude so. For although that proportion should hold true, where the Effects of Comets (meeting with no obstruction) terminate per se, their virtue being extinguished, like as it falls out in all other Natural Causes: Yet when another Comet, Eclipse, or Great Conjunction super∣venes, which is of a contrary Nature, it everts the Decrees of the former, and so eludes us as to any cer∣tain proportion of time limiting their Effects.

Teaching how Astrology may be restored; from Morinus, viz.

Johannes Baptista Morinus, Doctor in Physick, and Physician in Ordinary to the Duke of Luxem∣burgh, after his Epistles to the South and North Astrologers, for restoring of Astrology, Printed at Paris, Anno 1628. delivers these six following Articles, &c. as necessary for the Confirmation and Demonstration thereof, by Principles: which Articles, &c. I have faithfully Translated, and here inserted, in hope some Noble Spirits endued with Ability of Parts and Purse, may timely at∣tempt the Prosecution thereof.

1. FIrst, to Collect from the Histories of several Nations of the World, the most Eminent and Notable Changes that have therein happened, in re∣spect of Sects, Empires, Kingdoms, Wars, Famines, Deluges, &c. with the exact times of their Changes,

and the true postures of the Constellations and Planets preceding the same.

2. To observe the Changes of the Air, in respect of Heat, Cold, Moisture, and Drought; as also the Winds throughout the whole Latitude of the Earth: And then the different places of Longitude, in their Natures and Qualities, at the same and at several times, Erecting Coelestial Figures most congruous for that purpose; and to mark well how from thence, Plants, Brutes, and Men are affected, and all these Observations to compare one with another.

3. To erect the several Nativities of such as dyed not long after they were Born; of those that be Sickly, or any ways Hurt, Blind, Lame, Ulcerated, Wounded, Burnt, Mutilated, &c. diligently observing the Parts so affected; the which may most conveniently be done in a spacious City, (such as Paris is) where are many Hospitals, and Poor People innumerable, many Chi∣rurgeons, and every day various Casualties.

4. By help of the Physicians, to find out (if pos∣sible) the Beginnings, Species, Accidents, and Solu∣tions of all Acute and daily Diseases, that every where abound, Erecting Coelestial Schemes to those Begin∣nings: And that especially at Paris, where the exor∣bitant Practice of frequent Blood-letting, does much disturb Natures Motions and Crises in Diseases, and very often elude and frustrate the Astrological Pre∣dictions of the Ancients concerning them.

5. What the Ancient Astrologers have delivered on every Subject, the same to Collect and Observe in se∣veral, by diligent reading thereof, and to Correct the Figures of their Experiments, in respect of the Errors of the old Astronomy.

6. To Argue and Determine by Physical and Astro∣logical Reasons, concerning the System of the World,

now so much controverted, betwixt the Copernicans and Tychonists: For as much as in this thing (although both Mensurable and Visible) Geometry and the Sight are both defective: Neither can the quickest sighted Man living conclude any thing thence for certain, with what Telescope soever: Because the same Phaenomena are deduced from both the Systems. For, albeit the thing it self be sensible, yet does it elude and surpass the sense of Man: the truth whereof so much concerns Astrology, that Tycho and Kepler thought fit rather to destroy her, than that their own new Systems should not be established.

Afterwards, out of the confused sayings of An∣cient Astrologers, and the Observations of past and present things, with the proper and Corrected Schemes of Heaven, by accurate Speculation, and dividing rightly, to attain unto the first Causes of Effects, which are the first Principles of this Science, few in number both in this and other Sciences, yet so valid, that from thence (they being firmly established) the whole Science of Astrology, and her innumerable Conclusions, may easily be drawn to a Method. Whence I dare boldly affirm, that Astrology (which is partly a Physical, partly a Mathematical Science) may be more certainly and evidently demonstrated; yea, and in a more Excellent Method, than either Natural Phi∣losophy, or Physick have hitherto been, by any Man whatsoever.

Yet, seeing many times for the restoring of Astro∣nomy, and once in the Kalendar, many Men (Learned in these Arts) have met together at the Charge of Kings, Emperours, and of his Holyness the Pope, no Man (I suppose) will imagine, that one Man's Life or Labour can suffice for the above-mentioned work, it being so very great, so difficult and sublime, but

that every one of the Articles require several Persons proper thereunto, and to be encouraged with fair and liberal Allowances. All whose Labours, he who be∣ing endowed with Understanding and Wisdom, is made Praefect or Ruler of the Sixth Article, must re∣ceive and Govern, that thence he may know how to discharge his Duty.

But 'tis much to be fear'd, this Malignant, and [to Scholars] most Ingrateful Age (the so long wish'd for and present Opportunity being slighted) will ei∣ther defraud it self and Posterity of so great a Benefit, or else retard the same for some more Myriads of Hea∣venly Revolutions, or at least-wise scorn to see it now compleat and perfect: When verily this Science is more Divine than all other Natural Sciences; how∣beit, through the want of Demonstration, and Abuse, it hath hitherto undergone the Contempt and Hatred of Ignorant Men.

But let no Man think I enforce or attempt any thing against the most Holy Roman Church: For, I embrace not only the Ninth Rule of the Index of Books pro∣hibited by the Council of Trent, but also the Bull of Sixtus Quintus, against such as profess the vain and false Science of the Stars and Constellations, which I extreamly abhor, and endeavour with all my might utterly to extirpate.

Moreover, I deny not, but that the very true Sci∣ence of the Stars (which what sober Man will deny, if with a Mind elevated above the dregs of the Earth, and the Clouds of the Air, he fix his Eye upon those truly sublime, but yet Naturally known Powers of the Coelestial Bodies, and their manner of Operation?) may no less Lawfully be forbidden by the Church, in respect of the Abuse thereof, than the Reading of the Holy Scriptures, according to that of St. Matthew,

Cap. 18. If thy Hand or Foot offend thee, cut it off and cast it from thee: It is good for thee, &c.

However, from those Excellent Principles of Astro∣logy (newly discovered) it may be Lawful (at least) to assure you, that I can so strongly assert the truth thereof, it shall abundantly appear to all Men, that as it is a Holy and Godly thing to inveigh against all Diabolical Practisers, Vain, Ignorant, and Supersti∣tious Astrologers, and to deter Men from all vain and sinful Curiosity; so, to rage and rave against the Sub∣stance of this true Science, whether in Pamphlets or Pulpits, is, in an Ignorant Man unjust and rash, in a knowing Man very Malicious; and that indeed it were far better for Men (even in order to their Sal∣vation) that the Truth and true Use of this Science might be known, than the Falsity, Ignorance, and Abuse thereof should any longer continue, and GOD be defrauded of that Glory, which is by right due to him for his Creating the Heavens.

Neither let it trouble any Man, that I pronounce Sixtus ab Heminga, (whom the Enemies of Judiciary Astrology so much Glory in) to be a very Ignorant Fellow: When I can easily make it appear by Expe∣riments and solid Reason too, that both Cardan, and Ptolemy himself, being too much addicted to Univer∣sal Causes, (not well weighing particular) did lead Posterity into no finall Errors: But if the Blind lead the Blind, what Wonder is it, if they both fall into the Ditch? In the mean time I must Humbly intreat those Rare and Renowned Masters of this Science, if they have gotten or observed any thing in it that is Excellent, they would vouchsafe ingeniously to im∣part it to me.

Thus far Morinus, and enough (I suppose) to sa∣tisfie any Reasonable Man, that Astrology is demon∣strable;

and not only Lawful and True, but Divinely Excellent, and necessary for a Christian: And that none but the Ignorant and Malicious will condemn or oppose the same.

Cardan. Seg. 1. Aphor. 25.

Difficile est Judicare, per ea quae scripta sunt; longè difficilius artem ipsam tradere: Difficillimum autem ar∣tem ipsam invenire.

The Cabal of the Twelve Houses Astro∣logical, from Morinus.

I Shall not dispute how much Astronomers differ a∣mong themselves concerning the Number, Site, Motions, and Nature of the Heavens: Neither here undertake to compose such a strife, nor to censure any Mans judgment therein; forasmuch as at least, in this, they do many of them agree [That there is one su∣pream Heaven and first Moveable, which by its own motion, from East to West, accomplisheth its Revo∣lution about the Earth, in the space of 24. hours; and causeth such a force of stupend Motion, in the bodies subordinate, that it manifestly carrieth with it, from East to West, whatsoever is betwixt it and the middle Region of the Air.]

'Tis true, Kepler (the Lynceus of the last Age) denying (with Copernicus) such a first Moveable, makes the Starry Heaven to be supream, and im∣moveable: And maintaineth, that the Earth (called a Planet by Pythagoras, and placed between the Sphaeres of Mars and Venus) performs by its own Motion from West to East, an en••ire rotation about its

Axis, in the space of 24. hours, the Sun being placed in the Center of the World. Which supposed so, (as indeed it is by the most Learned of this Age) yet in this doth the Starry Heaven perform the Office of the First Moveable, [That the same part of the Earth, by the motion of the whole body thereof, continually cometh into the Aspect of New parts of the Stellified Heaven, whereby that part of the Earth shall be forth∣with changed de novo, unless we deny it all power of Operating thereupon.]

Whether therefore there be no other Heavens above that of the Fixed Stars (unknown I confess, to the Aegyptians, Chaldaeans, Plato, Aristotle, Hyparchus, and even to Ptolomy himself.) Or whether More, ac∣cording to the Alphonsins; yet this is most certain, and not contradicted by any, That in Mundane Bodies, as the Earth, Water, Air, Fire, and Heavens, there is some First and Supream, than which there cannot be any higher; otherwise should they be infinite in Ope∣ration: And also that these very Bodies are the univer∣sal Causes of Physical Mutations, and subordinate one to another in Operation: Therefore in that Subordina∣tion, there must likewise be one first and supream Phy∣sical cause, which acteth by it self, and borroweth not of any former the power of Operation. And from that the Middle, and from these the Lowest do receive their vertue of Action: Otherwise, this Sub∣ordination of Causes should it self be quite overthrown: For, why should the Middle be said to be Subordinate to the Supream, and the Lowest to the Middle in their Operation, if that which is lower received no influx or vertue from that which is Superiour unto it? And can the Lowest without the Influence of the Middle, or these without the Influence of the Highest, of them∣selves produce any Effect?

The First Cause, therefore, of all things can be no other than the Supream Heaven, which if (ac∣cording to the Doctrine of the Ancients) it move, it moveth also the Bodies that be thereunto inferiour, yet is not it self moved by any other Body superiour unto it. And if (according to Kepler) it be im∣moveable, and indued with Stars, it hath influence, at least, upon the Bodies that be subordinate to it, but receiveth not influence from any other. Therefore either way, the First Heaven shall be the First Cause, or the first Physical beginning of Physical Effects and Changes. For, 'tis but expedient that the First begin∣ning in every kind, should be the most perfect: There∣fore shall the First Heaven be in the Lineage of Effi∣cient Causes, which are of the most universal and powerful Active vertue, (which is the greatest per∣fection of an Efficient Cause) so that there is no Infe∣riour Corporeal Cause, which it moveth not, or into which it instilleth not a vertue or power of Operation; and nothing anew generated in the whole World, which this vertue of it self toucheth not.

Which being granted, how can any Man doubt, but that every thing which is generated and born de novo, should be referred to that First Cause thereof? For, it must be referred either to some part of that Heaven, or to that whole Heaven: But it ought to be referred to the whole Heaven: For, the First heaven is not the First and most Universal Cause, se∣cundum aliquam sui partem, according to some part of it, but secundum se totum, according to the entire Body thereof: Therefore every Sublunary Effect, so far as it may be considered secundum se totum, to wit, in its Beginning, Vigour, Declination, and Destru∣ction, must be referred to the whole heaven; yet not confusedly, but distinctly and orderly, as the most

orderly motion of Heaven it self requireth.

For, as the whole Effect, and whatsoever doth hap∣pen from Heaven during the same, correspond to the whole Heaven, and yet the Beginning is not the End thereof; so what was in Heaven of it self the Cause of its Beginning, this same thing shall not of it self be the Cause of the End thereof: (for so no Effect should continue, nor indeed any be produced.) But as the Beginning, Vigour, Declination, and End of things do differ and succeed one another: So the Coe∣lestial Causes of these likewise differ amongst them∣selves, and must succeed one another. But in Heaven, Difference and Succession are not, unless in respect of the parts thereof. Therefore in Heaven are certain parts that be the Causes of the beginning of things, or which do govern the same: Others succedent to those, which rule the Vigour; others that rule their Declina∣tion; and lastly, such as govern the End or Destruction of things.

What part of Heaven then (Nature her self guid∣ing and teaching us) shall we call the First Cause of the Natural Beginning of every thing? Surely that, which in the very Beginning of the thing, ariseth above the Horizon thereof, and arising causeth the thing it self also to arise. For, certain it is, that of all the places of Heaven, the East is more powerful than the rest, as is testified by all Astrologers, concerning the Rising, Culminating, and Setting of the Stars; and as Experience it self convinceth, in the Change of Air. But a Cause is said to be onely more Powerful, in re∣spect of a stronger, and more difficult Effect: There∣fore, the stronger and more difficult Effect of things, must be attributed to the Ascendant Part of Heaven, which none will deny to be the Rise or Production of those things. But successively, that Part of Heaven,

which is more elevated above the Horizon, and pos∣sesseth the Mid-heauen, in the Rise or Beginning of the thing, shall have the Government of the vigour and Operative vertue thereof; That which setteth at the same time, the Declination of it, from its perfect estate: And lastly, That which obtains the Bottom of Heaven, shall be taken for the Cause of its Corrup∣tion.

And this is the simple, and (of all others) the first Division of Heaven, whereby it is truly and rati∣onally fitted for the Begetting, Increase, and Alteration of all Physical things from their own Nature, and, at length, corrupting them: And which onely the An∣cient Astrologers frequently used, in their General and Particular constitutions of Heaven, as appears by Holy, in the Figure of the Comet which happened in his time: For that either a more scrupulous Division of Heaven was harder in those days for want of Astro∣nomical Tables: Or because this Division might gene∣rically contain, whatsoever another could more spe∣cially.

But when once some Astrologer had observed, that Heaven was both made and moved, rather for the sake of Man, than any other Animate, or Inanimate Crea∣tures, and how many things agreed to Man himself, in respect of his more Divine Nature, which did not in any wise to more ignoble Creatures: He supposed, that for Man's own sake also the whole Circle of Heaven was rationally Divided into Twelve parts, (by great Circles drawn through the intersections of the Horizon and Meridian, and cutting the Aequator in so many equal parts) which he called Houses; the first whereof he placed in the East, and delivered to Posterity, That it governed the Life of Man, and from thence might be had and drawn a conjectural

knowledge and judgement concerning Life: That the 2. (which follow••th the first, according to the Motion of the Planets,) did govern Riches: The third Brethren: The fourth Parents, and so of the the rest, as in the subsequent Figure, the Houses are Ordered and Named. And from him, until this pre∣sent time hath this division of heaven, and appellation of Houses, continued uncorrupted: Howbeit Ptolomy and his Followers do dissent from this Ancient Tradi∣tion, seeming to pervert the Division in many places: As when (concerning Children) they principally judge, not from the 5. House, but the 11. which is opposite thereunto: When (concerning the Mother) not from the 4. but the 10. opposite unto it: So (when of Servants, and Animals) not from the 6. but the 12. (the House opposing it) which apparent Error shall hereafter be Corrected.

[illustration]

The Order and Names of the Houses Astrological.

• 1. Life.
• 2. Riches.
• 3. Brethren.
• 4. Parents.
• 5. Children.
• 6. Servants.
• 7. Marriage
• 8. Death.
• 9. Religion.
• 10. Magistracy
• 11. Friends.
• 12. Enemies.

Now, amongst all other Foundations of Astrology, this of dividing the Heavens into 12 Houses, is the first and chiefest; in that thereupon principally de∣pends the whole Art of Predictions: And the Causes, Reasons, and first Beginnings of this Division, fur∣thest distant from our Understanding, and far more hardly to be found out, by reason, than any other; in which regard very few (if any at all) have under∣taken the defence thereof, by any true or probable Reasons, Ptolomy himself (to say the truth) being in this particular very defective.

For Lucius Bellantius (who took up••n him the de∣fence of Astrology against Picus) in his 10. Book (written against c. 5. of Picus's 10. Book) after he had enumerated sundry of his own and t•••• Ancients trifles, not worthy the name of Reasons, is at length forced to oppose Picus with Experience onely, and to conclude him from Objects very ridiculous, and un∣beseeming an Artist of his Learning and Gravity, in these words: Quaerere igitur quam ob causam haec v••l illa domus hujus virtutis sit, est quaerere, quare Sol sit Lucidus, cur Ignis calidus, Aqua frigida; quae tamen ex principiis intrinsecis pendent nobis ignotioribus, aut saltem minimè notioribus; which but a little before he had called Profunda Naturae secreta.

And indeed all others, who have endeavoured to give the Reasons of these Houses, have produced no∣thing orderly, nothing of Truth, but meer figments onely: So that if any-where they brought a reason which seemed but to defend one House, the very same really destroyed all the rest. And therefore Alexan∣der ab Angelis, lib. 4. cap. 19. after his Muster of all the Arguments brought by Julius Firmicus, concern∣ing these Houses, he justly refells them, in these wo••ds:

Ridiculus sit quicunque ridiculas has rationes nostra re∣futatione egere existimaret.

By which it plainly appears, how easie and free it was for the Enemies of Astrology to hiss and laugh at these Houses, and importunately and impudently to demand, Why Heaven might not be divided into more than 12. Houses? Wherefore the First House is called the House of Life, and placed in the East? Why the order and numeral succession of the Houses is from East to West? And why the Second House is ••alled the House of Riches or Gain, the twelfth of Enemies, Imprison∣ment and Misery? And so, why the other Houses are called by their Names, and disposed in that order? Seeing (as they pretend,) as well their Order as Names, ob∣serve no Order at all, but are rather a meer Chymera of Confusion, a plain hotch-potch of fiction and foolery, as Picus (lib. 10.) and Alexander ab Angelis (l. 4. c. 27.) do variously, but most wretchedly torment themselves in proving.

But know, that the Division of Heaven into 12 houses, (as before in the Figure,) ought not in any wise to be accounted feigned, or as wanting a Natu∣ral Foundation: But rather for a happy conception of the most wise and piercing intellect, (provided any humane understanding can of it self apprehend it, and it be not of that universal knowledge God infused into Adam at the Creation) as that which standing up∣on a real Foundation, declares the universal state of Man in Heaven, wonderfully shadowed, like as in his first Physical Cause. For this Division was by the first Author thereof, Cabalistically conveyed to Posterity, who indeed have in no sorr changed the same; but yet its Mysteries (the spirit of the Cabal) they have not understood, nothing at all being left us by any one concerning them.

First then (for more Illustration sake) I say, That the former, first, and simple division of heaven into four Cardinal parts, is not feigned, but natural, and upheld by a natural foundation, as before hath been demonstrated. And that if every one of those parts hath two other parts in heaven of the same Nature, viz. those with whom it makes an Aequilateral Tri∣angle in the Aequator (the principal Circle of the Worlds first Motion) or which it beholds by a partile Trine in the Aequator. For, the Eternal Trinity is of infinite Love, and the fountain and substance of in∣finite and most perfect Love, wherein the thing Lo∣ving, which is the First; the thing Loved, which is the Second, and Love proceeding from both, which is the Third, are one, not in Genere, or in Specie, but in numero; and therefore the most simple, and most Perfect: Whose Perfection is such, and so universal, that it derives it self into every Trine: And therefore may every Trine be called Perfect: not in any parti∣cular or special perfection, but in that first, and most universal perfection of the First Trine, which consist∣eth in Love, and whereof all Trines do diversly parti∣cipate, according to the Capacity of their Nature.

Seeing therefore the Fixed Stars and Planets do (by reason of their various Motions) oftentimes behold one another with different Aspects in the Coelestial Circles, viz. a Sextile, Square, Trine, and Opposition: The first and wise Astrologers (as well for reasons taken à priori, from the infinite and most universal perfection of the first Trine, as à posteriori, from most evident Effects) do generally affirm, that of all Aspects, the Trine is most perfect, and that therein the per∣fection of the first Trine, viz. Love, is so strong and lively, it is called by them an Aspect of perfect Friend∣ship. Now, forasmuch as this could not be without a

similitude of natures, or at least a generical Identity: They rightly concluded the parts of the Aequator, which beheld one another by a partile Trine, to be at least of the same generical nature, and to make up a Triplic•••••• of ••he same nature.

Whe••••••ore seeing that each of the afore-mentioned Four Cardinal parts of Heaven doth challenge to it self a p••culiar Triplicity of its own nature; by these four Triplicities Heaven is divided into 12 parts, cal∣led Houses: Neither was it divisible into more or fewer parts by the Created Quaternary multiplyed into the Divine Ternary. And therefore this Division is ac∣counted the most absolute and truly perfect; as con∣taining two Sextiles, two Squares, two Trines, and also the Opposition: Which are all the Co••l••stial Aspects, from whence (not omitting the Conjunc••ion) all va∣riations of the general Coelestial Influences do happen. And these Aspects do perfectly agree with all the parts of the Number 12. which are 1.2.3.4.5.6. where∣of 1. is referred to Union or Conjunction; 2. (the 6. part of 12.) to the Sextile Aspect; 3. (the 4 part thereof) to the Quartile; and 4. (the third part) to ••he Trine; and 6. (the middle part) to the Oppo∣sition: And as there are not more Aspects in the Circle, so in th•• Number 12 not more parts. For indeed all 〈◊〉〈◊〉 made by God, in Number, Weight, and M••a••••r••.

Thus much premised, I say, that the Life of Man consis••s of 4 Ages; Child-hood, Youth, Man-hood, and Old-age: And, that in Man there are 4. different things obs••rvable, unto which all the other be redu∣ced, as it were to their first beginnings; Namely, Life, Action, Marriage, and Passion. And these agree with the Beginning (or Rise) Vigour, Declination, and End, or D••ath; which four were before insinuat•••• ge∣nerally

agreeable to all the effects of Nature. For, Man is said to Rise into the World, when first he en∣joys a Worldly Life: To be strong in Action, when he acteth, or reduceth his vigour of doing, into Action: To decline, so soon as a plentiful dissipation of his in∣nate heat and radical moisture beginneth, as at the time of Marriage. And from Man-hood (the best time of Marriag••) he declineth toward Old-age, and at length Dyes, when he sustains the last Passion of Life. Therefore Man's Life, Action, Marriage, and Pas∣sion, belong to the same Coelestial Principles, as do the Birth, Vigour, Declination, and Death of all other things in the World: viz. Life, to the East; Action, to the Mid-heaven; Marriage, to the W••st-angle; and Passion, to the Angle of the Earth.

Whence do arise 4. Triplicities of the same generi∣cal nature; and 12. Houses, as aforesaid.

The First Triplicity is of the Angle of the East, (which they name the First house, and belongeth to Child-hood) called the Triplicity of Being and Life: The other houses of this Triplicity are the Ninth and Fifth, both which do behold the first hous•• by a Par∣tile Trine Aspect in the Aequator, wh••re is made this rational Division of the hou••••s.

For, Man liveth in a three-fold respect, in him∣self, in God, and in his Posterity. But the First Life is onely given a M••n for th•••• ••auses, viz. That he might Worship G••d, and beg••t his own likeness: Which is the compl••at intention of God in the pro∣duction of Man.

1. Now as touching the Life of Man in it self (be∣cause it is the first of all other things in the Order of Nature, and without it the rest co••••d not be: there∣fore) it justly chall••ngeth the princip••l House of this Triplicity, viz. The Angle of the East.

2. Life in God (the second in order) exists in the house of Religion, viz. the Ninth, subsequent to the First house in this Triplicity, according to the Motion of the Aequator.

3. And lastly, Life in his Posterity, bestowed on the house of Children, which is the fifth. Where∣fore this whole Triplicity concerneth Life. But here∣in one thing is very remarkable, viz. That by the motion of the Aequator (the measure of Time) there is made an immediate ingress, from the 9. house, into the 8. which is the house of Temporary Death: where∣by man is to understand That he must live to himself in God, until his Temporal Death: so that betwixt this, and the Life in God, no part of time intercedeth.

The second, is the Triplicity of the Angle of the mid-heaven, which they name the 10. house and ap∣pertaineth unto youth. This is also called the Tri∣plicity of Action, and of Gain or worldly goods flow∣ing thence: because every thing working Physically, worketh for some Physical good. For, as by the Motion of the Equator, progress is made from the Angle of the East to the Angle of the mid-heaven: so is there a progress made from Child-hood unto youth, and from Being, or Life, to Action. The two other houses of this Triplicity are the 6. and 2.

But Gain, or the Physicall good arising to man from his Actions, is threefold.

1. The first (in order of dignity) is Immaterial: as are Arts, Magistracy, Dignities, and honours, un∣to which a man is raised: as also Power and Majesty: wherefore it hath the principal house of this Triplicity, viz. The Angle of the mid-heaven.

2. The second, is Material and Animated; as are subjects, servants, and all other living creatures; and i•• placed in the 6. house, according to the Mo∣tion

of the Equator, in the subsequent Triplicity.

3. The last is Materiall-inanimated, as are gold, silver, house-hold-stuff, and even all other Immove∣able Goods, gotten by our own labour; which are attributed to the second house, under the name of Riches. Therefore this whole Triplicity is of Action and Gain thence arising.

The third, is the Triplicity of the West Angle, named the 7. House, and belonging to man-hood: This is called the Triplicity of Marriage or Love. For, as by the Motion of the Equator, progress is made from the Angle of the Mid-heaven, to the West Angle: even so there is a progress from youth to Man-hood, and from famous deeds, to Marriages and friendships of men, which thence are purchased. The two other houses of this Triplicity are the 3. and 11.

But a man is joyned to another, in a threefold re∣spect.

1. The first Conjunction (in order of dignity) is that of the body, which we call Matrimony, and therefore the principal house of this Triplicity, viz. the West Angle, is thereunto dedicated.

2. The second, is that of Blood, which constitutes Brethren and Kindred, in the Third House, accord-to the Motion of the Equator in this following Tri∣plicity.

3. The last, is that of simple Benevolence, or fa∣vour, whence do arise friends, in the 11. house. There∣fore, this whole Triplicity is of Marriage and Love.

The fourth Triplicity, is that of the dark angle, (in the middle of night, or bottom of heaven) called the fourth house, and ••he Cave or Den of the Planets; attributed to old-age, and termed the Tri∣plicity of Passion, Affliction, and Death; whereunto every man is subject, for the sin of Adam. The

two other hous••s of this Triplicity are the 12. and the 8.

1. But the first Affliction of Man, in the order of nature, is a sorrowful ••xp••ctation of the Natural Dea••h of his Par••nts: or ra••her (speaking Cabalisti∣cally) it is that stain of Original Sin, which our Par••nts imprint in us, and through which we are from our very Bir••hs made obnoxious to every misery, and at l••ng••h, to death it self. And therefore the Parents and their Condition, during the life of the Native, as also D••••th, and heritages left by them to the Native, do 〈◊〉〈◊〉 the principal house of this Triplicity, viz. The A••gle of the fourth house.

2. The second 〈◊〉〈◊〉 consi••t•• in the hatred, de∣ceipts, Machinations, Tr••ach••••••u••ness and Injuries of Enemies, especially secr••t ones: So likewise in Prisons Servitude, Poverty, and all other the Mi••••ries a Man suffereth in his whole life-time. Now, for that all these are Enemies to Life, therefore are they contain∣ed, under the onely consideration of an Enemy, in the 12. house, which is truly call••d the valley of mi∣series, and immediately followeth in this Triplicity, according to the Motion of the Aequator.

3. The last Affliction, inhabiting the 8. House, is the Death of man hims••lf, which is an End of this Temporal, and the Beginning of an Eternal Life: wherefore according to the second motion, or the mo∣tion of the Planets, which is from West to East, there is an entrance made from the 8. house into the 9. which is the house of Life in God: whereby man is given to understand that he is to pass by the second motion of the Soul, which is attributed to the mind or reason (as the first and rapt m••tion, is to the Body or sensitive appetite) from a T••mporary Death, unto a Life in God, which is Eternal. Therefore in these

Triplicities, that which is First in the order of nature, or dignity possesseth alway the more noble houses, viz. the Angular: That which is second, succedent houses, according to the motion of the Aequator: And that which is last, Cadent, which are also succedent according to the motion of the Ecliptick, or Planets.

Now I beseech you, what is he will suppose this Division of the 12 Coel••stial houses by Triplicities, appearing in this so excellent a consent, and in such wonderful order, to be in any wise feigned, or casual? Or whether by chance such consents are wont to be in things so abstruse and intermixed? Or if altogether fictitious, whether therefore altogeth••r wanting a Natural Foundation; which before I have plainly proved to be false, and now made that most orderly cons••nt of the Houses themselv••s manifest. There∣fore is this Division Natural, and ord••ined by great wisdom, as comprehending (at least generically) all worldly things that can possibly be enquired of or concerning Man: forasmuch as the knowledge of Contraries is the same, and that an ••ffirmative or negative may be sought of any thing belonging to any house.

For example; Seeing Man, by the force of natural light, knoweth, that there is one God, who made and governeth the world, and therefore to be worship∣ped and Loved above all (as the Trine Aspect made from the first house, (the cause of all inclinations,) to the 9. which is the house of Religi••n, by the first principles of nature, insinuateth) from the Stars and Planets, (or their Asp••cts) r••sident in the 1. and especially in the 9. may judgment b•• given, whether the native shall be inclinced to the wo••ship o•• God, and to R••ligion, or the contrary. And so c••••c••••ni••g other things of this nature.

In like manner, conjecture is made from the 7. house, whether he shall lead a married or a single life: From the 5. whether he be fruitful, and to have issue, or the contrary: and so of the rest of the other houses.

Moreover, this light of the Triplicities doth very clearly distinguish the things which belong to every House per se; and manifests their Errors who judge from the purpose by inconvenient or Repugnant Houses. For example; In a manner all Astrologers do suppose (but ••rroneously) that health and sickness belong to the 7. and 6. Houses per se: whereas indeed they depend upon the Temperament, which is the Seat of Life; and therefore ought judgment to be given concerning them, from the First House, per se: but the judgment deduced from other Houses, is only per accidens, that is, as you shall find the Malevolent Planets, or their Beams, upon which the horoscope falls by Direction, or which shall come by Direction to the horoscope it self, or to the opposition or Square thereof, during the Life of the Native: And there∣fore if Saturn or Mars, shall at the Moment of his Birth, be found in the 2. or 6. House; from these Houses shall judgment be given (per accidens) of a Saturnine or Martial disease; to happen when the horoscope comes by Direction to Saturn or Mars, in the 2. Or when Saturn or Mars shall come by Di∣rection to the opposite of the horoscope in the 7. Therefore judgment per se is always referred to the horoscope. The like of other Houses, which Ptolomy especially seems highly to pervert; but would have said otherwise, had he known this Cabal of the Houses, which so perfectly distinguisheth the proper house of ev••ry thing. Much more might be said concerning these Triplicities, conducing to the natural light of Praedictions, which here I omit; presuming I shall

abundantly satisfie as well the Friends as Enemies of Astrology, if from the Doctrine proposed, I do give a full and clear Answer to the beforementioned im∣portunate Questions, put to Astrologers, concerning these houses.

Therefore to the first Question I say, that heaven is divided into 12 Houses and no more; because every one of the 4 Cardinal parts of heaven, which govern the beginning, vigour, Declination and Death of things, do by a Trine Aspect, behold two other Caelestial parts, which be of its own Nature: whence shall arise three places out of each of the 4. Cardinal, of the same nature; for three times 4. doth make nei∣ther more nor less than 12.

To the second, I say, that the first House is called the House of Life, because a man is said first to Rise upon this Scene of the world, when first he draws the Breath of this Life: and therefore seeing that the first breathing of this Life is the beginning thereof, it must be placed in the East, as the beginning of every other Physical thing.

To the third, I answer, that it matters not as to the instituting of Caelestial Influxes, or Praedictions, what number any House be called by, whether 2.3. or 4. provided heaven be divided (as before) into four Triplicities, and the nature of the Houses not changed. Yet the Physical order of the Houses is from the East to the South, into the West, agreeable to the Motion of the first and most universal Physical cause, according to whose parts succeeding one ano∣ther, by that motion, are the principal Estates or Ages of all generable things contained (according to their succession, before related) in the Equator the principal Circle of the first cause: and so Physically the House of Enemies is the second in order; the

House of Friends, the third, the House of Magistracy, the fourth, and so forth. But mystically, or Ana∣logically, the Numerical order begins from the East by the North Angle, to the West: the reason where∣of is this. There are two Motions in the heavens; the first is of the first Moveable, termed the Rapt∣motion: the second of the Planets, who (notwith∣standing the Rapt-motion, by which they are wheel'd about) inviolably observe the Laws of their own Moderate motion, ordained to the contrary of the for∣mer. There are also two Motions in Man, who is called the Microcosine; one of the sensitive Appetite, which is the Motion of man, in as much as he is a Living creature, and the first in the order of nature, and also rapid: the other is of the Rational appetite, which is the Motion of a man, as he is man, and con∣trary to the former, and also very moderate in it self. But forasmuch as the first of these Motions of a man, hath a greater Analogy with the Motion of the first moveable; and the second with the Motion of the Planets: Therefore was it thought sit that heaven should be divided according to the Succession of the Signs, or the direct Motion of the Planets (for these also are sometime Retrograde, and Stationary, even as is the Rational appetite, in its course, whilst it suffers it self to be rapt or perverted by the Sensitive Appetite.) But that was done only in an Analogical consideration, and not for any Physical cause, as if the Motion of the first Moveable should by it self have influence upon the Sensitive Appetite of man, and the Motion of the Planets, by it self, upon the Rational: for the Planets insomuch as they are carryed by their own Motion, and even also the first moveable, have not of themselves any influence upon the Sensitive Appetite, or on man, as he is a Living creature, other∣wise

than upon other Animals. But neither the Planets, nor First Moveable, have of themselves in∣fluence upon the Rational appetite, or man, so ••ar as he is Rational, for a reason arising from no Natural, but a Supernatural principle.

Nevertheless, there are many things to be perceiv∣ed in that mystical Analogy, worthy our consideration, as conducing not a little to the wholsome instruction of the Mind, and amongst others, this especially, viz. That there are two ways which presently occurr to a man at his Bir••h, and even when placed in the first House of his Rising. One is of the S••nsitiv•• Ap∣petite, whereby he is brought, by the Motion of the First Moveable, into the valley of miseries, viz. the 12. House, which contains all the mis••ries of this Life, and also the House of the secret En••mies, of the World, the Flesh, and the Devil, the way of whose Pride this is; tending first and forthwith on high to the Angle of Honour and Majesty; which House issueth from the Triplicity of Par••nts and Death, and threatneth continual Imprisonments in the dark den of sorrow and horror But the other way is that of the Rational Appetite, whereby a man is carryed by the Motion of the Planets in the way of Descension and humility, to the House of Riches, or Goods got∣ten by a mans own vertues, viz. the second, which springs from the Triplicity of the Supr••me Angle, or mid-heaven, wherein Goodness, Power, and Maj••sty are seated; whereby i'ts evid••ntly m••nifested unto us, whether of those ways is the better, and which we had best follow, the Motion of the Rational, or that of the Sensitive App••tite.

Lastly, to the 4. Question I say, that the reason, why every House must be called by its own, and not another Name; appears more clear than the Sun-shine

it self, in the Constitution, Distinction, and Explication, of the Triplicities before posited. Wherefore I will put an end to this my discourse of the Coeslestial Houses, which although it be indeed new, and hitherto un∣heard of, yet it is firmly established upon Physical Rea∣sons, and taking its Original from the most Glorious things, is thitherto reduced; to the end, that the in∣visible things of God from the Creation of the world, might be clearly seen, being understood by the things which he hath made.

THE Cabal of the Coelestial Houses, both for the Number Twelve and for their signification, most accurately here first dis∣cover'd by this Learned Author (being the ground of Science Astrological,) I do very much applaud, and admire, as having not thought that so much Reason, and such Natu∣ral correspond••ncy could have been shewed in defence of these Sublime Mysteries.

Oct. 16. 1659.

William Oughtred.