Alexander the third, made against the Waldenfes and Albigenfes, (5) injoins upon pain of anathema, that no man prefume to entertain < or cherish them in his houfe or land, or exercife traffic with them.' The fynod of Tours in France under the fame pope (6) orders under the like intermination, that no man fhould ⚫ prefume to receive or aflift them, no not fo much as to hold any communion with them in felling or buying, that being deprived of the ⚫ comfort of humanity, they may be compelled 'to repent of the error of their way.' Pope Martin V in his bull fet out after the council of Conftance (7) commands in like manner, that they permit not the heretics to have houses in their diftricts, or enter into contracts, or carry on commerce, or enjoy the comforts of humanity with Chriftians. In this refpect, as Mede (8) obferves, the falfe prophet pake as the Ecclef. Cap. 8. Sect. z6. apud Medum & Vitring. et Daubuz. ibid. (7) Ne hereticos in fuis diftrictibus domicilia tenere, contractus inire, negotiationes exercere, aut humanitatis folatia cum Chriftianis habere permittant. Ex Pareo apud Daubuz. P. 598. (8) Et quid? nonne hic quoque loquitur pfeudopropheta ut draco? Draco enim Diocletia dragon. nus fimile edictum edidit, ne quis quidquam Chriftianis verderet aut fubminiftraret, nifi prius thura diis adoleviffent : de quo in hymno Juftini Martyris ita canit Beda; R 2 Non illis emendi quidquam (9) Vide dragon. For the dragon Diocletian published a like edict, that no one fhould fell or adminifter any thing to the Chriftians, unless they had first burnt incenfe to the gods, as Bede also rehearseth in the hymn of Juftin Martyr; They had not the power of buying or felling any thing, nor were they allowed the liberty of drawing water itself, before they had offered incenfe to deteftable idols.' Popish excommunications are therefore like heathen perfecutions and how large a fhare the corrupted clergy, and especially the monks of former, and the Jefuits of later times, have had in framing and inforcing fuch cruel interdicts, and in reducing all orders and degrees to fo fervile a state of fubjection, no man of the least reading can want to be informed. Mention having been made of the number of the beaft, or the number of his name, (for they are both the fame) the prophet proceeds to inform us what that number is, leaving us from (1) Vide the number to collect the name: (ver. 18.) Here is wisdom. Let him that hath understanding count the number the of beaft. It is not therefore a vain and ridiculous attempt to fearch into this mystery, but on the contrary is recommended to us upon the authority of an apoftle. For it is the number of a man; it is a method of numbering practifed among men; as the measure of a man (XXI. 17.) is fuch a measure as men commonly make use of in measuring. It was a method practised among the ancients, to denote names by numbers; as the (9) name of Thouth or the Egyptian Mercury was fignified by the number 1218; the name of Jupiter, as H Apyn or the beginning of things, by the number 717; and the name of the fun, as nus good, or ins the author of rain, by the number 608. St Barnabas, the companion of St. Paul, in his (1) epiítle difcovers in like manner the name of Jefus crucified in the number 318: and other inftances might be produced, if there was occafion. It hath been the ufual ufual method in all Gods difpenfations for the holy Spirit to accommodate his expreffions to the cuftoms, fashions, and manners of the feveral ages. Since then this art and mystery of numbers was fo much used among the ancients, it is lefs wonderful that the beaft alfo fhould have his number, and his number is fix hundred and fixty fix. Here Here only the number is specified; and from the number we muft, as well as we can, collect the name. Several names poffibly might be cited, which contain this number: but it is evident, that it must be some Greek or Hebrew name; and with the name alfo the other qualities and properties of the beast must all agree. The name alone will not conftitute an agreement; all other particulars must be perfectly applicable, and the name also must comprehend the precife number of 666. No name appears more proper and fuitable than that famous one mentioned by Irenæus, who lived not long after St. John's time, and was the difciple of Polycarp, the difciple of John. He (2) faith, that the name Lateinos contains the number (2) Sed et LATEINOS nomen habet fexcentorum fexagin. ta fex numerum et valde verifimile eft, quoniam noviffimum regnum hoc habet vocabulum. Latini enim funt qui nunc reg of nant; fed non in hoc nos glo- Horun. ' of 666; and it is very likely, because the last kingdom is so called, for they are Latins who now reign but in this we will not glory:' that is, as it becomes a modeft and pious man in a point of fuch difficulty, he will not be too confident of his explication. Lateinos with ei is the true orthography, as the Greeks wrote the long i of the Latins, and as the Latins themfelves (3) wrote in former times. No objection therefore can be drawn from the spelling of the name, and the thing agrees to admiration. For after the divifion of the empire, the Greeks and other orientalists called the people of the weftern church or church of Rome Latins: and as Dr. Henry Moore (4) expreffeth it, they latanize in every thing. Mafs, prayers, hymns, litanies, canons, decretals, bulls are conceived in Latin. The papal councils fpeak Latin. Women themfelves pray in Latin. Nor is the fcripture read in any other language under popery, than Latin. Wherefore the council of Trent commanded the vulgar Latin to be the only authentic verfion. Nor do their doctors doubt to prefer it to the Hebrew Horundem me leibertatei par cere certum eft : and there are infinite examples befides. (4) More's Mystery of IniquiR 4 ty, Part 2. B. 1. Chap. 15. Sect, 8. et Petri Molinai Vates. P. 500 &c. Miffa, preces, hymni, litaniæ, canones, decrcta, bullæ, Latine conceptæ funt, Concilia papalia Latine loquun tur. |
