numerum 25 qui numerus est quadratus quià resultat ex ductu quinarii in seipsum And Petrus Serranus in his commentaries upon the same vision of Ezekiel writeth after this manner Ita ut potestati libidinum cupiditatum vita omnis permissa sit hoc autem malum signat sacer Propheta cùm 25 viros in portà orientali se vidisse asserit Numerum enim quinarium quo sensus hominis clauduntur nunquam in bonam partem accipi legitur in Scriptur â ut Divus Hieronymus testatuâ— etsi pluriès indifferenter inveniatur undè totius populi lapsus vigesimoquinto numero hoc lâ—co significatur If it be demanded what universall defection and what Apostacy this is from faith and religion by men confirmed in their own malice which â—yra and Serranus acknowledge to be typed out by this number 25 it may be well answered that there is none more probable then that defection and universall Apostacy which was to come upon the Church of Christ at that time when Antichrist was to sit in it For because this vision was not literally fulfilled or not fully terminated in the Jewish Church as it cannot but appeare to those that seriously consider it therefore S. Hierome as in this following treatise shall be shewed and many others doe not onely understand it of some defection and Apostacy which was to be among Christians but doe also apply it even particularly to the Synagogue of Rome John Husse in his book de revelatione Christi Antichristi saith of this vision after this manner Mysticam meretricem Scriptura describens eius excessum notificat Ezek. 8. cap. de viris in templo qui stabant ante picturas And Ecolampadius after a particular application of the chiefe things contained in this vision to the Monkes Friars and Nunnes of the Romish Church hath these words Et quid sibi vult haec visio quà m quòd in Episcopis doctoribus abominationes maximas ultimò cernat And of those words Et sunt circitèr viginti quinque he saith Quid aliud his doceâ—ur quà m nihilillos perfecto animo agere understanding by the word illos those Prelates of the Church of Rome of whom he had before spoken I might here adde the words of Gaspar Sanctius and others concerning this number upon the same occasion but as I conceive these are sufficient to make it evident that this number Twenty five is not only even by the testimony of the Scriptures an Hieroglyphicall character of some unhappy desperate and deplored estate of God's Church but also hath been conceived by religious wise and learned men mystically and typically to foreshew that quintessence of impietie and malice which these latter times have discovered in the Church of Rome Now therefore for as much as it is agreeable to other places of Scripture that this number 25 should be in some speciall manner applicable both to Antichrist and the Church of Rome I may with the greater confidence proceed to the particular application hoping by it and upon the grounds above proved to finde out such an accurate and essentiall discription of the Papacie as shall not seem unprobable to have been intended by the holy Ghost much lesse shall it be prejudiciall to any man's wisdome to believe it CHAP. 13. Of the nature and qualitie of those particulars in which the root and the figure of the Beasts number is to be applied to the Papacie AND now concerning those particulars in which this number is to be applied to the Papacie it is to be remembred what is above said of the number 12 and of those things to which it is applied For as Antichrist is opposed to Christ and as 666 is opposed to 144 so is 25 opposed to 12 and so must those things which are chiefly to be measured or numbred by this number 25 be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex adverso respondentia that is correspondent answerable on the other side and in some sort opposed to or set over against those things which are measured numbred or described by the number 12. And as I am perswaded for this Cause partly is the Church militant in the 21 Chapter of the Revel measured numbred and described by these two numbers only 144 and 12 that there might be an expresse example in the Scriptures not onely shewing in generall how the number 666 ought to be interpreted but also leading us as it were by the hand to those particulars in which the root of this number ought principally to be applyed And although perhaps it were a sufficient application and as much as some Readers would expect and more then any Papist can confute to heap together a greater number of particulars in which this number 25 is rather applicable unto the Romanists then it is to any other estate Church or sect or then any other number is to themselves and to their state yet this is farre short of that most exact and exquisite application which seemeth chiefly to be intended by the Holy Ghost Indeed the frequent occurring of this number in things pertaining to the state and Religion of the Romanists as shall be shewed in the second place after I have proved the first and chiefe application may well be an argument that either some secret destiny which is in it or their affectation of it hath made it more proper to them and more common among them then any other number Yet if it were applicable to them in no more nor in no other particulars but in those only which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those things which are measured numbred or described by the number 12 in the 21 Chap. of the Revel those onely are abundantly and superabundantly sufficient not only for an evident description but for a remarkable essentiall and incommunicable definition as well of their City as of their state and Hierarchy For what can be either said or imagined to be more essentiall or remarkable either to or in any city then the figure of it the circuit of the walls or compasse of it the number of the Gates the number of the Churches the number of Tribes Wards or Parishes into which it was first divided And concerning the forme of government which is more properly a City then the materiall structures what can be said or imagined to be more essentiall to it or remarkable in it then the number time place office and in some sort the very name also of those persons who are the very Basis and foundation of it and the very hinges as they themselves confesse on which their whole Hierarchy depends and moves it selfe As therefore the number 12 in the 21 Chap. of the Revel is applied to the Church and Hierarchy thereof in such things as are most essentiall to it and in such circumstances as are most apparently remarkable in it so the number 25 in like manner must be applied to the Papacie and Pseudo-Hierarchy thereof in such things as are most essentiall to
the same kinde that other numbers are which are used by us that are men and inhabitants of this world For all numbering is not after the same manner we that are men number our things by tens by hundreds by thousands and by tens of thousands but why may not Angels rank and dispose unities according to other progressions proportions For as much then as this number is the number of a man that is a number of the same kinde that other numbers are that are Used by men therefore we cannot doubt but the computation and counting of this number is such a kind of computation as is usuall among men I aske therefore what it is to count a number after the manner of men And what literall and grammaticall sense can be given of these words except they be understood of such a kinde of computation as is both usuall among men and proper to numbers only but there is no other way whereby men usually doe or properly can be said to count numbers but by such a kinde of computation which either is or is reducible unto one of these following namely either by Addition or Substraction or Multiplication or Division or by the extraction of Roots and therefore it is absolutely necessary that the number of the Beast must be counted according to one of these kindes of computation But in all these kinds of computation and in every one of them the end and scope is by one or more numbers given to find out one other number which was not known nor could be expressed before the computation was performed And hence it followeth necessarily that if the number of the Beast must be counted then there must be some other number found out by it beside the number it selfe which is named and expressed And this inference is so evident necessary that some learned interpreters although they aymed not at Iaâ—s Bâ—â—câ—rd any particular application have by the words of the text and by their own well grounded conjectures and great sagacity fore seen and fore-told that there was some other number beside the number 666 to be understood in this place by the number of the Beast And this may appeare by the words of Rupertus upon this place where he writeth thus Hic sapientia est qui habet intellectum computet c. Quid hoc est quod numerum praescribit ipse tamen dicit qui hâ—bet sapientiam computet numerum bestiae qualem numerum vel quare computet numerum Bestiae numerus enim inquit hominis est numerus eius 666 quid hoc est quod numerum praescribit ipse tamen dicit qui habet sapiâ—ntiam computet numerum Bestiae Num hoc intendit ut computando sapientèr hoc totum perquiras quot in isto numero fint monades aut certè decades c. And a litle after this anxious disquisition about counting this number he concludes in these words Duos ergo numeros hic intelligi oportet alterum nominis eius five Dei alterum Bestiae five hominis That is Two numbers therefore must be understood in this place one being the number of the Beasts name or of God the other of the Beast or of man for Gods number is not the same with mans number By which words I know not what else can be understood but this That the number 666 is not only the number of the Beasts name but also the number of God that is it is a number which God hath pleased to name and reveale to men that by counting of this number they might finde out that other number which it pleased not God expressely to name in this place but rather mystically to conceale because it is more properly the number of the Beast then this which is the number of his name To these words of Rupertus may be added the like testimony of Pet. Bongus in his booke de numerorum mysteriis where writing of the same place of Scripture and of the number 666 he hath the like words Duos ergo numeros hic intelligi oportet c. two numbers therefore must here be understood c. Now therefore it being evident that by counting of this number there ought some other number to be found out the next thing to be inquired after is what kinde of computation ought here to be used For although it be granted that this number must be counted and that it cannot be counted but that there must some other number be found out by it yet for as much as numbers may be counted divers wayes as is above said and there may be divers numbers found out by them a reason may well be demanded why this counting of the number should be restrained to the extraction of the root only rather then to any other kinde of computation To which I might answer that the example of the opposite number which is to be counted after this manner is a sufficient reason but I doe rather answer that this restriction is not only probable but absolutely necessary because there is only one number named and expressed in the text For if any other kind of computation had been intended two numbers at the least ought to have been expressed For neither Addition nor Substraction nor Multiplication nor Division can be performed but there must be two numbers at the least given that by them a third that is either a Totum or a Remainder or a Product or a Quotient may be found out but in the extraction of Roots one number only ought to be expressed whose root is to be extracted and for this cause it is flatly against the literall and the grammaticall sense of the words of the text to understand any other immediate computation or calculation by them It were an imperfect speech to say here is wisdome let him that hath understanding adde the number of the Beast for it is the number of a man his number is 666 and yet not to declare what number it is to which this should be added So likewise if it had been said Let him that hath understanding subtract the number of the Beast for it is the number of a man and his number is 666 it would be demanded from what number it should be subtracted or if it had been said Here is wisdome let him that hath understanding multiply the number of the Beast or divide the number of the Beast for it is the number of a man and his number is 666 who seeeth not how ambiguous and imperfect the speech is because there is no number expressed or intimated by which it should be multiplied or divided But if it had been said Here is wisdome let him that hath understanding extract the root of the number of the Beast for it is the number of a man and his number is 666 this is an intire and perfect speech of it selfe and such as must of necessity be understood in this place because there is no other
of fruits growing on the tree of life The conclusion of all that hath been said concerning the Antithesis of Things in generall as it is distinguished from that Antithesis of Numbers which is next to be proved CHAP. 19. That the first decreed and limited number of Cardinals and parish-Priests in Rome was 25. And that the first number of Churches for Baptisme and Parishes was 25 also CHAP. 20. That the number of the Gates of Rome was 25. CHAP. 21. That as 12000 furlongs are the solid measure of a Cube whose perimeter is equall to the compasse of the new Hierusalem so 25000 furlongs are the solid measure of a Cube whose perimeter is equall in compasse to the City of Rome CHAP. 22. That the Popish Creed consists of 25 Articles as the Apostles doth of 12. CHAP. 23. The conclusion which followeth upon the chiefe part of the application above proved and some necessary and remarkable Observations concerning it CHAP. 24. A briefe and cursory recitall of some other lesse remarkable particulars in which the number 25 is remarkably applicable to the City and Church of Rome CHAP. 25. That the number 25 is remarkable in divers things pertaining to S. Peters Church in Rome Of the measures of S. Peters Altar and the Characters imprinted upon it and other Popish Altars CHAP. 26. That the number 25 is an affected symbolicall device among the Papists Of the Masse of Christs five wounds five times multiplied and repeated Of their Jubelies and affectation of the twentie fifth day of the moneth CHAP. 27. Objections answered concerning the fractions of the Root of 666. That the Root of 666 is more exactly applicable to the Papacie then the Root of any square number could have been CHAP. 28. A farther and a full answer to all objections about the Ro tof 666 drawn from the consideration of the figure of that numbâ—r by which the figure of the City of Rome is exactly expressed CHAP. 29. Objections answered and difficulties cleared even to such as have no knowledge in Arithmetick concerning those solid figures and numbers by which the severall measures of the compasse of Rome and the new Hierusalem may be found out Also some other objections breifly answered Corrigenda Pag. 24. l. 8. for 18000 22500 read 8000 to 22500. pag. 25. l. 26. for measure read measured p. 52. l. 4. for Papist read Papists p. 53. l. 8. for Funains read Funccius p. 53 l. 11 for Pipina read Pipino p. 65. l. 10. for which is or can be contained in read by which we can truely expresse p. 65. l. 14 for which is or can be contained in r by which we can truly expresse p. 85. l. 20. for Papist read Papists p. 97. l. 7. for consist read consists p. 112. l. 27. for 121 read 122. p. 128. l. 25. for Muscomus read Moscomus p. 130. l. 22. for with read which p. 133. l. 9. for coemesterium read coemeterium p. 135. in the marginall note for Azur hoc read Azur nominibus c hoc p. 138. blot out the last words of the marginall note beginning at these words As perhaps it is intimated c. p. 146. l 25 for speaking either of his owne time or of that time in which Georgius Braunius writ his c. read speaking either his owne words or the words of Georgius Braunius in his c p. 147. l 3 for saperesunt read supersunt p. 156. l. 19. for promised read prâ—mised p. 149. l. 12. for milliarum read milliarium AN INTERPRETATION OF THE NUMBER 666. CHAP. 1. The probability of the following interpretation is briefly and generally proposed that opinion of numerall letters being almost wholly rejected AMONGST those many and sundry opinions which divers men of different judgements apprehensions have uttered concerning this number 666. there is not any one which either seems more probable or is more true in it selfe then the opinion of those Interpreters who well considering that Oppositorum eadem est ratio have therefore endeavoured to find out the true interpretation of this number by comparing it with the number144 to which this number of the beast is evidently opposed And this ground of theirs for the manner of the interpretation is to be esteemed so much the more probable by how much the lesse successe they found in it For if this manner of interpretation seemed probable to them to whom the truth of its application was unknown how much more would they have stuck unto it had they but known how many and how great misteries their farther prosecution of it might have revealed both to themselves and others As for that opinion concerning the numerall letters of the a Valdè à scopo aberrant meo judicio qui putant Sp. Sanctum his verbis de numero NOMINIS Antichristi ageâ—e Alchasar in 13. cap. Apocalyp Si quis habet sapientiam computet Numerum nullam de NOMINE facit mentionem sed tantummodò computet NVMERVM Bestiae At deinde Et NVMERVS ejus aâ—sque ulla NOMINIS interpositione â—st 666. Petrus Bongus de numcrorum mysterus pag. 156 name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although it have some clearenesse and evidence in respect of the truth of its application yet it is most uncertain and obscure inrespect of the manner of the interpretation there being no example in the Scriptures of any number so counted or any name so characterized also the words of the text seem plainly to crosse all such interpretations of any name whatsoever in that it is expresly said Let him that hath Vnderstanding count the number of the beast It is not said as it is observed by many let him count the name of the beast or the numerall letters in his name but this manner of speaking is rather purposely avoided by S. John as Cotterius affirmeth saying quemadmodum loqui NOLUISSE Johannem certissimum est Besides it is observed that the number of the Beast and the name of the Beast are two things plainly distinguished in the text and therefore it is not likely the counting of the number and the counting of the name should be all one much lesse that the name ought to be counted not the number whereas they that have understanding are advised by expresse words of the text to count the number not the name Wherefore although I will not deny but that the holy Ghost may in a second sense as it were indirectly and obliquely glance at the name of the Beast by this number yet that this should be the chiefe and maine mystery which is to be found out by this number there is no probabilitie at all as a Quia ut Hieronymus in ea Christi verba Mat. 24 Qui legit intelligat sapienter ait Quando ad intelligendum provocamur mysticú monstratur esse quod scriptum est Similiter ergo in praesenti verba illa Hic sapientia est non patiuntur sensus Antichristi nomen respâ—â—iat Alchasar in 13. c. Apo. Et
quiden reverá non tam nominis Bestiae quà m Bestiae ipsius numerus est quomodâ— etiam statim vocatur Numerus autem nominis ideâ— tantùm dicitur quòd nominis Bestiae liâ—eâ—is in numeros relatis Deoita disponenâ—e contineatur Com Apocal. Cantabrigrae nupâ—r editus Nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numerum conficit à Sp sancto notatum numerum autem mysticum quo indicatur cusus prosapiae siâ— Bestia Idem pag. 216. divers learned Interpreters doe willingly acknowledge But as touching the chiefe and principall meaning that there may be found out such a kinde of interpretation as may be warranted by an expresse Example in the holy Scriptures And such an Interpretation as the precedent subsequent words of the text may not onely seem to admit of but necessarily to inforce and such an interpretation as doth essentially and accurately describe that state of government to which all other notes of Antichrist agree there is no way more probable or more agreeable to reason nor any way lesse repugnant to the writings of the chiefest interpreters then to prosecute the grounds already laid by those who haue indeavoured to finde out the mystery contained in this number by comparing it with the number 144 to which this number 666 is as it were the anti-numerus must therefore be interpreted after the same manner and in the same particulars applyed to the Synagogue of Antichrist as the number 144 ought to be interpreted and as it is in the Scriptures applied to the Church of Christ CAP. 2. That the mystery of the number 144 which is the number opposed to 666 consists in the square root of it which is 12 and that therefore the mystery of 666 must be in the square root of it also ANd now concerning the manner how this number 144 ought to be interpreted it is already agreed upon as it were by a general consent as well of the ancient as of the later interpreters that the only or at least the chief cause why this number was chosen rather then any other to be the measure of the wall of the celestiall Jerusalem is because this number is raised and built upon the number 12 which being multiplied into it selfe produceth this square number 144. For as this number 144 is raised and built upon the number of 12 onely and cannot possibly admit of any other number to be the root and basis of it as is evidently knowne to all that have skill in Arithmetick to count numbers and extract the roots of them so neither can the Church of Christ admit of any other foundation then that which is already laid by the 12 Apostles As therefore this number 144 is built upon 12 unities so is the Church of Christ upon the 12 Apostles And as the number of 12 is more conspicuous and remarkable in this number 144 then any other number because it measureth not onely the bottome or root but the sides and rankes of it also as will plainly appeare to any one that considereth and counteth the sides and unities of this square figure following where the number 144 is set down in due order the unities being placed according to right angles and equall distances one from another I say therefore as the number of 12 is more conspicuous and remarkeable in this figurated number consisting of 144 vnities then any other number soe it is evident that the number of 12 is more conspicuous and remarkeable in the Church of God then any other number whatsoever And hence it is that this number 12 is rehearsed and repeated above one hundred forty and foure times in the Scriptures and is in them so often used and in so many and so diverse particulars applied by the spirit to things pertaining to the Church that we cannot but acknowledge this number to be chosen and as it were affected by the Holy Ghost rather then any other And although the number 144 may truly bee said to be Gods number in a more particular manner then many other numbers used in the Scriptures because it representeth the figure of the Citty and in generall the forme and structure of the Church and Hierarchie thereof as shall be shewed yet it cannot so properly be called Gods number as the number 12 which almost in all materiall respects is applicable to the Church and is used in the Scriptures alwaies as numerus certus pro certo and not as numerus certus proincerto in which sense it must needs be granted that the number 144 doth signify and represent the Church in generall For it is not in it selfe being wholy considered applicable as the number 12 is to any particular times persons or places or other particular things mentioned in the Scriptures but only in respect of the root or basis of it which is 12. For there were 12 Tribes not 144 and 12 gates in Jerusalem not 144 and 12 Apostles not 144. And so it may be said of many other things And whereas the number 144 is no where mentioned in the Scriptures but only in the 21 of the Revelation it must needs be granted that it is not there said to be the measure of the Wall which doth in that place signify the spirituall building of Gods Church because there then were or at any time should be precisely so many no more faithfull Christians or living stones built upon the 12 foundations there named but that we might thence learne that how great or how little soever the number of faithfull Christians should be yet they must be all built upon the foundation of the 12 Apostles as the number 144 is built upon 12 unities And hence that is evident which most interpreters grant that this number 144 was chosen to be the measure of the wall of the new Ierusalem for this reason only or for this reason chiefly because it is the only square number which can be raised and built upon 12 unities as is clearly known to all those that haue understanding to extract the roots of numbers CHAP. 3. The manner of the interpretation more clearely yet cursorily proposed An introduction to the true interpretation of the number 144 and the measures of the new Hierusalem AND now although I may take this for granted for the reasons above rehearsed that this number 144 is not in it selfe any way particularly to be applied to Gods Church and people but only in respect of the number 12 which is the root and basis of it and so might accordingly proceed shewing that the number 666 is not in it selfe applicable to any Times Names Persons Places or other circumstances belonging to Antichrist as many vainely and fruitlessely have endeavoured to find out but only that the root of this number 666 whatsoever number it be must be the number which is in many particular respects applicable to the kingdome of Antichrist and that as the number 12 which is the square root of 144 is more properly said to be Gods number then
the number 144 because it is a number which God would have conspicuous and remarkable in the founding of his Church and divers other respects both above that and all other numbers so in like manner that number which is the square root of the number 666 must more properly belong to Antichrist then the number 666 as a number which Antichrist would have conspicuous remarkable both in the founding of his Kingdome and also in divers other respects above any other number whatsoever although I say I might proceed to prosecute these grounds already laid and taken for granted by learned interpreters to shew what number is the root of the number 666 and how it doth accurately and essentially describe and characterize the Citty State and Hierarchie of Antichrist yet least J might seem to some to build that which I am fully perswaded and resolved to be a certaine infallible truth upon weake unsure grounds I will therefore yet farther cleare the manner of this interpretation before J touch the truth of its application And first that I may not rely upon the bare authority of others concerning the true and naturall exposition of the number 144 which in the 21 of the Revelation in which place onely it is named is said to be the measure of the wall of the new Ierusalem J will endeavour to make it manifest to such as have understanding and to such as will not shut their eyes against it that howsoever the number 144 is there expressed yet the number 12 is chiefly intended And that I may make this to appeare it is necessary that I say something of the Vision it selfe in generall pointing at that which this glorious structure of the new Jerusalem doth shadow forth unto us Concerning which although I am not ignorant that many ancient interpreters have affirmed that the glorious and happy estate of the Church triumphant in heaven is here set forth unto us yet as Mr Forbes and very a Râ—pertus in Apoc. Victorinus Pictaviensis qui scripsit CommeÌ„taria in Apoc. vixit anno 300. B. B. 1. 2. 10. Tom. 3. pag. 142. Andreas Episcop Caesariae in his CommeÌ„taries on the Râ—vel saith that this vision is typus pâ—aesenâ—is Ecclesiae many other writers both ancient and modern have observed all things in this Vision mentioned are so exactly applicable to the Church militant here on earth that almost from every line word there may be an argument drawn to prove that the Church militant and not the Church triumphant is chiefly by this description to be understood J should digresse too farr if I should stay to make this truth evident by such particular instances as might be brought out of the text And because J suppose it is sufficiently knowne to all those who have seriously studied to find out the true meaning of this Vision I will therefore instance only in the measures and numbers which as they seem most to disagree from this my interpretation so are they most to my purpose endeavouring to find out such a true and naturall exposition of them as shall not only be agreeable to the scope of the Vision in generall but also necessarily inforced by the words of the text immediatly going before and following after And although I know that this exposition which I shall bring will not seem probable to many that read it yet will I set it down howsoever lest upon their second and better consideration of such reasons probabilities as are brought for it they should judge it rather to be received then any other Especially being all other interpretations which are usually given of these measures are for the most part frivolous and frigid and such as carry such a kinde of emptinesse with them as is not agreeable to that weight of matter which seems to ballance the other parts of this Vision CHAP. 4. A disquisition concerning the Interpretation of the 16 and 17 verses of the 21 Chapter of the Revelation and a new exposition of the measures of the new Hierusalem THE words of the Text in which these measures of the City and Wall are expressed are these which follow in the 21 of the Revelation 16. And the City lyeth foure square and the length is as large as the breadth and he measured the City with the reed twelve thousand furlongs the length and the breadth and the heighth of it are equall 17. And he measured the wall thereof an hundred and forty and foure Cubits according to the measure of a man that is of the Angell First it is to be considered that the furlongs and cubits here used by the Angell are in the last words said to be the measure of a man Wherefore it is diligently to be considered and enquired how many kindes of measuring by furlongs and cubits are used by men For there can no other cause be imagined why these words mensura hominis quae est angeli should have been added but that they should be an exposition to the former and as it were an answer to such doubts and objections as might arise from them It is likely therefore that the true interpretation of these words will be as a key to open all that is spoken concerning the measures above named Now if it had been said the cubits are the cubits of a man or the furlongs are the furlongs of a man then it had been probable that these words were added lest the just length of the furlongs or cubits should have been mistaken but forasmuch as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the Measure of a man which the Angell useth The words seem to intimate that the danger of mistaking lieth rather in misunderstanding the manner of measuring by furlongs and cubits then in mistaking the true length of the measures which are named And if so then that manner of measuring which is here meant is not that which is most commonly used among men or in the scriptures For then there had been no danger of mistaking it or cause why this exposition should have been added It seems therefore that this kinde of measuring by furlongs and cubits which the Angell doth in this place use doth properly belong to a man and yet so that it is not that kinde of measuring which is most commonly and most ordinarily used either by men or in the scriptures And now to finde out what this not so usuall although most proper kinde of measuring is it is diligently to be enquired how many kindes of measuring by furlongs or cubits or by any other such like measures are at all vsed among men And upon this inquirie there are three kindes of measures and three only which will offer themselves to our consideration For as there are onely three severall kindes of quantities which are commonly called linea superficies corpus that is Length Breadth and Thicknesse so there are three kindes of measures used by men which are properly answerable to these three kindes of
quantities and are called Lineall measure Square measure and Solid measure and without these measures the quantities above named can neither be truly expressed nor rightly understood And now being there are but these three waies by which a man may measure such a solid figure as this City is here described to be it must needs be granted that this measure of 12000 furlongs is either the Lineall or the Superficial or the Solid measure of this Citie and if that measure of these three which is most commonly used among men and in the Scriptures must be rejected in this place for the reason above said then in all probability Lineal measure the first of these three above named which is far more commonly used in the Scriptures and among men then either of the other must not be understood in this place and so by consequence these 12000 furlongs can neither be the measure of one of the sides of this Citie nor of the compasse of it But supposing that the holy Ghost speaketh properly in setting downe the measures of this Citie and after the manner of men as the words of the text last above recited doe intimate and evince it is no hard matter even by the words themselves to determine not onely which of these three measures is not but which of them is here to be understood For first it is diligently to be considered what kind of quantitie that is which is here said to be measured by the Angell And secondly it is accuratly to be observed that the measure of 12000 furlongs is not here said to be the measure of the Length nor of the Breadth nor of the compasse nor of the ground-plat or Area nor of the sides of the Citie but only of the Citie it selfe which is here set downe plainly to be a solid Cubicall figure containing three dimensions This measure therefore of 12000 furlongs is the measure of a solid Cubicall figure and therefore in proprietie of speech and according to the manner of men it must of necessity be understood to be a solid measure If the measure of the length or of the breadth or of the compasse of this Citie had been said to have been 12000 furlongs then who would or who could have understood it of any other measure but lineall measure onely so likewise being the Citie it selfe is said to be measured 12000 furlongs or as the Rhemists translation hath it for twelve thousand furlongs who will or who can especially according to the manner of men understand the measure of a solid figure to be any other then a solid measure And although it may seeme unprobable that an Angell should expresse the magnitude of this Citie by a phrase and a measure borrowed rather from the schooles of geometry which hath taught men to measure plaine and solid figures with square and solid measures then from the book of the Scriptures wherein this kind of measuring is seldome or obscurely used yet for this very cause is this interpretation the rather to be embraced For the holy Ghost would never have vouchsafed to have answered this objection so appositely by these words following mensura hominis quae est Angeli except humane reason might with probability have urged it From the words of the text therefore and from that manner of measuring which properly belongs to men and is commonly used by them it followeth that the measure of 12000 furlongs here named must needs be understood of solid furlongs there being no other manner of measuring solid figures either possible or usuall among men but only by solid measures For it is not possible for a man to finde out and to know the true quantity of a solid body either intuitivè as Angels doe or applicativè as in lineall measures but onely discursivè and per ratiocinium by the discursive faculty and by counting and calculating numbers which as it is the proper Act of mans reason onely so is it here for this reason onely or for this reason chiefly said to be the measure of a man CAP. 5. A farther confirmation of the precedent interpretation of the Measures of the new Hierusalem AND this interpretation of these 12000 furlongs may farther and evidently be confirmed because according to this interpretation the compasse of this new Hierusalem doth in all probabilitie and for all that can be shewed to the contrary exactly agree with the compasse of the ancient and literall Hierusalem and also with the compasse of that Citie which is by the Prophet Ezekiel in his last Chapter measured and described Of which Citie as also of the heavenly Hierusalem the words of Villalpandus lib. 2. cap. 21. pag. 118. upon the 48. chap. of Ezekiel are very probable and remarkable where speaking of that Citie described by Ezekiel he saith as followeth quo loco nulli dubium esse debet nove Hierosolymae mentionem fieri ex latere Christi olim fundandae nunc verò fundatae super fundamentum Apostolorum Prophetarum ipso summo angulari lapide Jesu Christo at in omnibus antiquae urbis respexisse dispositionem partes earumque nomina Mensuras nulli vel mediocriter ea perpendenti dubium esse ullâ ratione poterit Jn which words Villalpand confidently affirmes two things First that that Citie described by the Prophet Ezekiel is the same with this new Hierusalem of which Saint John speaketh And this is also affirmed by a Ad Prophetiam Ezechiclis quod attinet de novo templo novo Jerusalem omnes contextûs circūstantiae loquuntur Prophetam non de materiali aedificio sed de mystico templo agere Deinde Apocalypsis Johannis ubi hane Ezechielis Prophetiam imitatur ex professo explicat apertissimè dicit hanc novam Hierusalem à Deo ex coelis descendere paratam ut sponsam ornatam viro suo Nomen Civitatis ab Ezechicle dicitur Iehovah ibi non quòd talis urbs aliquando futura sit quae vulgò sic appelletur sed quòd propheticè indicetur Deum Opt. Max. in aeternâ illá Hierusalem Ecclesiae suae semper praestò futurum sive ut Johannes noster in Apocal. hoc rectè exponat explicet ' Deum Agnum in eâ hronum habiturum Quod etiam Thargum Ionathan in praedicto Ezechielis loco agnoscit Gracerus in 9. cap Danielis Gracerus by b In Commentariis fusè ostendimus templum Civitatem Ezechielis non ad materialem illam Hyerosolymorum sed ad Ecclesiam in Christo in terris fundatam pertinere atque adeò non mysticè sed secundùm literam omnia quae de ejusmodi aedificiis à Propheta describuntur de Ecclesia esse intelligenda quod sufficiat ut certum posuisse Blasius Viegas in 12. Cap Apocal. Viegas c Urbem hanc sanctam Catholicam Ecclesiam figurasse docuit B. Iohannes Apoc. 21. ea quae hic Propheta praedixerat testificando quod argumento irrefragabili est quae de templo possessionibus urbe imo
and taking as it were the lineal numbers of the old Hierusalem he reduced them into superficiall in the new If then according to the opinion of Villalpand and for the reasons above alleaged the number of 144 cubits be a Superficiall measure and therefore such a measure as is not lineally applicable to the wall of the new Hierusalem then it follows that mans reason by the discursive faculty must first count extract the root of this number before he can knowe and understand what the lineal measure of the thicknesse and height of the wall is And this is the reason that the next words are added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is mensura hominis quae est Angeli it is the measure of a man which the Angel useth For so these words ought to be translated and so doth Villalpand rightly interpret them out of Ribera upon the Revelation for they are as it must needs be granted an exposition of those measures of the City and wall set down by the Angel in the words before Neither doe they import any thing concerning the shape of the Angell or any other meaning but only this that although the measurer were an Angel yet he measured the City the wall after the same manner that men use to measure such quantities and by such measures as have been invented by men and are commonly used among them Now if there be no other way invented by men by which men usually doe or truly can measure quanties containing three dimentions but only by solid measure nor no other way by which men either usually doe or possibly can measure quantities containing only two dimentions but onely by superficiall or square measure then it must needs follow that the measure of the City must be understood to be a solid measure because it is the measure of a solid figure containing three dimentions as it is above proved and the measure of the wall must be understood to be a superficiall or square measure because it is the measure of two dimentions onely it being above shewed that it is altogether unprobable that it ought to be understood of one dimention only and absolutely unpossible to understand it of three CHAP. 7. A farther confirmation of the solid and square measures above mentioned shewing that the like measures are used in other places of Scripture THere remaineth one thing yet for the farther clearing of these measures and that is to shew that in other places of the holy Scriptures the like phrases and measures are used by the holy Ghost And first for the solid measure J see not how it can be answered or avoided but that the same measure and phrase is used in the 7 chapter of the first book of Kings where the stones with which the wall of the Court was built are said to be stones of 8 cubits and stones of 10 cubits It is certaine that these stones were squared stones cut as it is said in the text according to the measures of hewed stones And it is certain also that the cubit was about two foot and an halfe long If therefore 10 cubits be the measure of the length or of the breadth or of the thicknes of one of these stones it must be granted that one of these stones if he were every way square was 25 foot long and 25 foot broad and 25 foot high therefore did containe 15625 solid foot of stone which is above 240 waine loads But it is incredible and against reason and the truth of the story that these stones were so exceeding great And it must also follow that the wall which was built with 3 rowes of such stones was 20 foot thick and more and 60 foot high and upward all which is so farre from the truth of the story and so disagreeing to reason that there is no man as I am perswaded so vainely credulous as to beleeve it It remaineth therefore that this measure is to be understood of solid measure by which measure stone and timber are commonly and usually measured According to which measure a squared stone of 8 cubits is but two cubits long and two cubits broad and two cubits in height and 3 ranks of such stones with one ranke of Cedar beames will make a wall of such a probable and convenient height and thicknesse as was requisite for the walls which are mentioned in the first book of Kings cap. 6. and the 36 verse and in the 10 11 and 12 verse of the chapter next following I say therefore that as in this place of Scripture the measure of 8 or 10 cubits must in all probability be understood of solid measure so likewise the measure of 12000 furlongs mentioned in the 21 chap. of the Revelation may be understood after the same manner especially being the phrase is not unlike and that as in the one place 8 or 10 cubits are said to be the measure of the stone it selfe and not of the length or breadth or thicknesse or compasse of it so also in the other place 12000 furlongs are said to be the measure of the City it selfe and not of the length or breadth or thicknes or compasse of it As concerning square and superficiall measure invented and used by men it is evident that the holy Ghost in the Scriptures vouchsafeth to allude unto this also and as it were directly and plainly to point at it And this may in some sort appeare out of the 43 chap. and 16 V. of Ezekiel but most evidently out of the 20 V. of the last chap. of Ezekiel where it said all the oblation shall be 25 thousand by 25 thousand c. Concerning which place of Scripture I will here set down the words of Haffenrefferus in his Commentaries upon Ezekiel pag. 102 and 103. where he saith as followeth Notanda est phrasis geometrica quam demonstrator Prophetae ex mediis Mathematicorum scholis huic suae descriptioni adhibuit Spiritus Sanctus phrasi Geometricâ ex media schola Mathematicorum desumptâ expressè loquitur Area 25000 Cubitorum Per 25000 Cubitorum quadrata quae res Mathematicas disciplinas commendat quod Theologiae studiosus earundem non prorsus ignarus esse debeat non obscurè demonstrat that is the Geometricall phrase is to be noted which is taken out of the midst of the Schooles of the Mathematitians andin this description used by him that shewed this vision to the Prophet and the holy Ghost speaketh expresly by such a Geometricall phrase as is taken out of the midst of the Mathematick Schooles an Area of 25000 Cubits squared by 25 thousand Cubits which as it doth much commend the Mathematicall sciences so doth it not obscurely intimate that a student in divinitie ought not to be altogether ignorant of them If in this place of Ezekiel the holy Ghost useth a circumlocution that he might by a geometricall phrase and by a number multiplied by it selfe expresse and intimate the square and plain measure of a
which our Savâ—our Christ built on the 12 Apostles was typed out by it yet by the onely contemplation and computation of this number 144 they have discerned that the number of 12 was not onely mystically and virtually contained in it but also chiefly intended by it and so they attained unto the same truth in effect which by the structure and measures of the wall being rightly understood ought first to have been apprehended by them And thus having been willing to build my opinion as well upon reason as upon the authority of others J have long laboured although by a tedious and intricate digression to finde out and to prove by the Scriptures what is the true manner of the interpretation of that number which is opposed to the number of the Beast And herein J have but followed the advise and counsell of Rupertus who writing of the number 666 hath these words Quia sapiens ad computandum citatur fortè in numero problema est sanctam igitur Scripturam consulamus sine quâ nihil constans aut certum sive de numero Dei sive de numero Bestiae nam sicutille Sampson veracitèr dicere potuit Si non arassetis in vitulâ meâ non invenissetis propositionem meam sic Dom noster Jesus Christus cujus propositiones sive problematasunt omnia quae in hoc libro continentur profunda mysteria veraciter nobis dicat Si non araverîtis in alià Scriptur à non invenietis solutionem numeri huius quem praesens signavit Scriptura The effect of which words is that except the true meaning and interpretation of Gods number be found out by diligent search of other places of Scripture there is little hope oâ— possibility to finde out the mystery contained in the number of the Beast CHAP. 9. That those writers who make the mystery of the number 144 to consist in the roote of it ought also to have extracted the square Roote of the number 666. That the Extraction of the square root is an ancient and vsefull invention by which many famous mysteries haue been found out WHat hath been hitherto said differeth little from the grounds which the latest interpreters haue layed for the finding out of the mystery J haue as yet but beaten and made plaine the same path which Mr Forbes and other commentators upon the Revelation haue trodden out before me but I am now come to that place where they either stood still or turned out of the way It is true Mr Forbes and others affirme that the number 144 is the number which is opposed to the number of the Beast and that as it is a square and perfect number built and raised upon the number 12 onely which is the roote of it so the Church of Christ is a square and perfect building built upon the doctrine of the 12 Apostles It is also true that as the number 666 is neither a square nor perfect number nor built upon the number 12 so neither is the Romish Hierarchy a square and perfect building neither is it built upon the doctrine of the 12 Apostles All this is true but this is not all that is true nor the tenth part of that which may be found out by this number All this is but a negative description shewing rather what Antichrist is not then truly defining what he is And those interpreters which rest satisfied with so imperfect a description must confesse that they know no more of Antichrist by this number then what is plaine and evident by many places of the Sriptures Why doe they not therefore upon the grounds which they themselues have laid farther prosecute their owne interpretations Why doe they not seeke out the roote of the beasts number as well as the roote of Gods number that so they may know not only negatively what is not the foundation of the Romish Hierarchy but also positively what it is Were they so unaquainted in Arithmetick that they knew not what the square roote of a number is nor how it ought to be extracted I dare not accuse such learned men of this nescience much lesse of their ignorance in this kinde Perhaps some of them through incogitancy not rightly considering these words in the text numerus enim hominis est did thinke it unbeseeming the wisedome of God and the majesty of the scriptures to wrap up such divine mysteries in humane and heathenish inventions True it is indeed The extraction of the rootes of numbers is an humane and perhaps an heathenish invention but it is a lawfull a profitable and an usefull invention It is the very ground and foundation of Arithmeticke and Geometry and so necessary and essentiall a part of these Sciences that neither of them can well subsist without it By it was found out that famous invention for which it is said that Pythagoras sacrificed an Hecatombe unto the Gods and why may not Christians finde out as great a mystery by it as ever Heathens did Certainely if the wisedome of God will at any time vouchsafe to unlock this numbers mystery by any humane invention as the words themselves seeme to intimate there is none in respect of it selfe more probable then this by which so many and so famous mysteryes have been and dayly are revealed I say therefore why doe not those later writers which in part have rightly discerned wherein the mystery of Gods number doth consist extract the roote of 666 also For had they extracted the square roote of this number of the beast then had they truly endeavoured to interpret this number after the same manner that they themselves do interpret that number which is opposed unto it then had they found out that number which is mystically implied in 666 as 12 is in 144 then had they found out that number which is chiefely intended by 666 as 12 is by 144 then had they found out that nmber which is the measure number and foundation as well of that materiall City wherein Antichrist doth reside as also of that state and government by which he ruleth in it For as the number 12 is not onely exquisitely applicable to that ecclesiasticall government and Hierarchy which Christ did first institute in Hierusalem but doth also describe and measure the materiall City it selfe as is partly above shewed so the roote of the Beasts number which is the number opposed to 12 is not only exquisitely and miraculously applicable to that government and Hierarchy which was by Antichrist first instituted but doth also describe and characterize that materiall City in which this government was first erected And all this by that which followeth shall be clearly and evidently proved But first for as much as this opinion which I shall here set downe doth differ from all other in this respect namely in that it affirmeth that the chiefe mystery doth not consist in the application of the number 666 unto Antichrist but in finding out another number by counting of this number which other
way by which men either properly can or usually doe count one number onely but onely by the extraction of the roote of it CHAP. 11. What it is to extract the square roote of a number That 25 is the number that is the roote of 666 and remarkablely opposed unto 12. Some objections answered concerning the fractions of the roote of 666. AND thus having hitherto proved by the example of the opposite number and by the wordes of the text that the roote of this number ought to be extracted I come now from quod fit to quid fit from proving that is to be extracted to shew what it is to extract it To extract the square roote of a number given is to find out the greatest number which being multiplied into it selfe and having the fractions added to the product if there be any fraction remaining maketh the first number And how this is to be performed I need not here relate it is sufficiently declared by such as have written of Arithmeticke And although many learned and worthy Divines whose bookes I account my selfe not worthy to beare are perhaps ignorant of it yet is this kind of Mathematicall learning called wisedome in Moses was learned in all the wisdome of the Egyptians Act. 7. 22. the Scriptures and in this may consist one part of that wisedome and understanding which is in the wordes of the text required for the finding out of this mystery Let him therefore that hath this skill in humane Arts and Sciences and let him that hath understanding to extract the rootes of numbers extract the roote of the Beasts number and he shall find that fatall number to be 25 and that the fractions remaining are 41 and that this is proved by multiplying 25 by it selfe which makes 625 and by adding the fractions which are 41 unto 625 both which numbers added together make the just summe 666. And although the roote of this number not being a simple roote as the roote of 144 is must in strictnesse of speech be expressed by more a of which the first iâ— Cardinall number and the fractions are expresseâ— by an ordinall number numbers then one yet there can be no doubt or question which of those numbers must be the number answerable and opposite to 12. The roote of 666 may be said to be 25 41 51 or else to expresse it more exactly it may be said to be 25 25 31 or it may be said to be 25 806 1000 or 25 8069758 10000000 nay any number whatsoever may be made one of those numbers by which the fractions may be expressed But howsoever the number of the fractions be variable yet the number â—5 is alwayes constant and the same as 12 is in the opposite roote And as 12 is the greatest number and the least number and the only number of unities of the same denomination with the number 144 which is or can be contained in the roote of 144 so 25 is the greatest number and the least number and the only number of unities of the same denomination with the number 666 which is or can be contained in the roote of the number 666. And this sicut similitudinis is sufficient to establish an evident antithesis between the two great Cardinall numbers of these two rootes although in respect of the fractions there be no sicut aequalitatis between them And whether the fractions be added or not added to 25 yet they can neither augment nor diminish the roote no not so much as by one unite as it is sufficiently knowne to those that know what fractions are It is no good argument to say that 25 is not opposed to 12 because 2â— hath fractions appendant to it and 12 hath not for Omne simile est etiam dissimile and by the same reason it might be said that the 12 Apostles are not answerable to the 12 Patriarches because the Apostles had some priviledges or defects which the Patriarches had not Or that the Cardinals are not answerable to the Apostles in the Romish Hierarchy because they have red hats which Jbelieve the Apostles had not Besides it is often times an usuall and ordinary thing etiam praxi mathematicâ in many arithmeticall operations to cast away and not to regard the fractions of roots because the root or Cardinall number it selfe is of sufficient exactnesse to prove or effect the conclusion which is desired nay sometimes and in some cases when rootes of numbers are to be extracted they cannot make the fractions to be usefull to their purposes though they would For suppose a captaine haue 666 men under his command and would reduce them to a square figure of equall sides and ranks to effect his purpose he must extract the root of 666 which he would finde to be 25 41 51 and by that he would conclude that he must of necessity take the number 25 to be the number of rankes and the number of men in euery ranke and no other number would serve his turne As for the 41 odd men he must reject them as unusefull if he will have his army exactly square The number 50 is no equilaterall square number and yet S. Augustine upon the 150 Psalme else where maketh the mystery of this number to consist in the roote of it which is 7 without any scruple of any fraction and it were easie to set downe many authors which interpret the same and other numbers after the same manner Seeing therefore it is usuall among men in many cases and necessary in some not to regard the fractions but onely the Cardinall number in the extraction of rootes why then may we not doe likewise in extracting the roote of 666 why may we not consider the number 25 first by it selfe and as it is the only Cardinall number opposed to 12 by which the roote of 666 can be truely expressed and afterwards as it hath relation to the fractions especially being the unities of the roote of this number are sometimes to be applied to Persons who are things indivisible into parts or fractions as are also the unities of numbers essentially and absolutely considered And the truth is that no number of fractions as fractions is properly a part of any roote essentially considered for howsoever it be true that fractions being reduced to some certaine denomination doe more exactly shew the side of a â—quare figure as it is quantitas continua yet it cannot be proved that they are any proper essentiall part of the roote it selfe as it is quantitas discreta For the fractions of a roote doe suppose every unitie in the roote to be divided into many parts and the number it selfe whose roote is to be extracted to be resolved into another number farre greater then it selfe And the fractions if it be well considered are rather part of the roote of the second number into which the first is supposed to be resolved then of the roote of the first number which was to be extracted As for example
spots which in Armes doe signify numbers That round spots in Arms doe signifie numbers is observed by the Author of Armory E. B. p. 179. sequ as a some Writers have observed have not been only imprinted upon their Altars but being as it is probable from thence derived have been accounted a symbolicall device and made armoriall and recorded to have been sent from heaven in a more celestiall manner then the Ancile of ancient Rome as a sanctified a Elements of Armories pag. 166. banner to lead Armies fortunately And what greater testimony can there be of the affectation of a number Yet if these 5 Cinques are inserted into the Armes of the Emperour of Rome the King of Spaine and the Arch-duke of Austria if the Pope and Cardinals cause them to be imprinted in the frontispice of divers books printed at Rome for their better successe and the greater confirmation of them If their Masse of Christs five wounds five times multiplied and repeated have been by an Angell from heaven commanded and by authority Apostolicall confirmed as the b Boniface Bishop of Rome lay sick and was like to die to wheÌ„ our Lord sent the Archangel Raphiel with the office of the Masse of the five wounds saying Rise and write this office and say it five tâ—mes thou shalt be restored to thy health immediatly and what Priest soever shall say this office for himselfe or for any other that is sick 5 times the person for whom it is said shall obtaine health and grace and in the world to come if be continue in virtue life everlasting And in what soever tribulation a man shall be in this life if he procure this office to be said five times for him of a Priest without doubt he shall be delivered And if it be said for the soule of the dead anone as it shall be said and ended five times his soule shal be rid from paines This hearing the Bishop he did erect himself in his bed conjuring the Angel by the name of Almighty God to tel him what he was and wherefore he came and that he should depart without doing him harme who answered that he was Raphiel the Archangel sent unto him of God and that al the premisses were undoubtedly true Then the said Boniface confirmed the said office of the Five Wounds by Apostolike authority M. Fox in his Acts and Monuments p. 1398. hath related these things out of the Rubrick of their Masse booke And by these things two things are evident First that they doe acknowledge the multiplication of the number 5 by 5 to have some secret mystery and virtue in it Secondly that the reason why they doe affect the number 25 consists in the root of it which is five Rubtick in their Masse books affirmeth then all these things seem to imply yet a greater mystery in this number to testifie a greater affectation of it To prosecute all these things particularly would require a large volume but I doe briefly and cursorily passe over these things which perhaps are not essentiall unto this interpretation Lastly their affectation of the number 25 seemes remarkable in respect of certaine times of note and high estimation among them For first it is apparent that their Jubile is and hath been for many ages celebrated every five and twenty yeare only Our Saviour Christ began to shew himselfe and to goe about his Fathers businesse when he was twelve yeares old but Priests Deacons and sub-Deacons and all other the Popes sonnes and daughters are not accounted of a perfect age untill they are a Qui 25 annum complevit aetatis est perfectae qui non complevit imperfectae nec propriè res suas administrare potest Dig lib. 1. tit 7. Dig. 7. Bas B 33. tit 1. c. 13. Them 4. Austat p. 240 Diaconus aut subdiaconus annis 25 minor non ordinatur N. 123. Bas 3. tit 1. c. 26. Higinius Virgines sacrari ante annum 25 prohibuit Volateran lib. 22. p. 496. 25 yeares old compleatly Perhaps the affectation of this number in this respect hath caused some translations of the Scriptures to be corrupted for S. Hierome in his Commentaries upon the 11 Chapter of Ezekiel having observed that the number 25 is never used in a good sense in all the Scriptures answereth an objection against this his observation in this manner Licet in Levitico ad sacer dotale ministerium à viginti quinque annis eligantur in hebraeo enim non habet hunc numerum qui in Septuaginta dicitur sed tricenarium And this conjecture may be thought the more probable because in another place of Scripture where it is evident that the number 25 is used in a bad sense there the same copy of the Septuagint which S. Hierome used maketh no mention of the number 25 but insteed of it taketh another number as by these his words upon the 8. Chap. of Ezekiel may appeare Quos nos viginti quinque viros transtulimus Septuaginta posuerunt viginti in quibusdam exemplaribus quinque de Theodotione additisunt And last of all as they seeme to affect the 25 yeare more then any other so have they also affected the five and twentieth day of the month more then any other Their chiefe holydaies are upon the five and twentieth day of the moneth and there is no one day of the moneth which hath had originally so many holidaies laid vpon it Upon the five and twentieth day of December the Church of Rome begins the yeare upon that day they have ordained the nativity of our Saviour Christ to be celebrated Upon the five and twentieth day of Ian is the conversion of Paul Upon the five and twentieth of February so oft as it is leap yeare is the feast of S Mathias and it is observable that that day which is added to the yeare every leap yeare is not placed at the beginning or ending of the yeare or any moneth but is made to be the five and twentieth day of the moneth Upon the five and twentieth of March is the Annuutiation of the blessed Virgin Upon the five and twentieth of Aprill is S. Marks day * When Pope Gregory reformed the KaleÌ„der they rejected the golden number 19 by which meanes they made a twofold Epact of 25 of which one is written thus 25 the other thus xxv or in a different colour but this is not mine own observation but of a learned man who also added that untill be could see some reason why the Iesuits fastned this conceit upon 25 rather then any other number he should impute it to their affectation of this number above all other Upon the five and twentieth of July is S. James day And which is more remarkable then all these the feast of S. Barthol is celebrated at Rome upon the five and twentieth day of August as their Breviary witnesseth although in all other places it be celebrated one day sooner And this