church, is granted a pardon for seven thousand years. To those that visit St. Paul's church upon the day of its dedication, are granted pardons for eight thousand years. And to such as shall visit these and other churches in Rome at certain times, are granted full pardons, both à pæna et culpa by later popes. -Fiscus Papalis, translated into English by Mr. Crashaw, 1621. These indulgences occasioned many pilgrimages to Rome; which Johannes Pannonius, the Hungarian poet, could not (though a papist) pass over without a jeer. 66 Hispani, Galli, Sclavi, Teutones, et Hunni Salvari in patria siccine nemo potest ?" "The Spaniard, French, Pole, German, and the Hun, Whither, O fools! t' enrich the Pope do you gad? Henry Foulis, Preface to his Hist. of Rom. Treas. And not only to Rome, but many other places also, have large indulgences been annexed. Pope Nicholas, at the earnest request of Stephen Manley, Archdeacon of Cleveland, granted an indulgence of enjoined penances of a year and forty days, to be remitted to all that should visit St. William's tomb in the cathedral at York, (where he had been bishop,) eight days immediately following his festival; and they are directed to pray unto him in these words: "O Willielme, Pastor bone, These are yet to be seen in two manuscript tables in the cathedral at York. I will conclude this with a remarkable passage in the bull of Clement VI., who doth not only grant a plenary pardon to such as actually visit the churches of St. Peter and Paul at Rome, but to those also who die in the way. Take his own words "Item concedimus, quod si vere confessus in via moriatur, quod ab omnibus peccatis suis sit immunis penitus et absolutus. Et mandamus Angelis Paradisi, ut animam a purgatorio penitus absolutam, in Paradisi gloriam introducant." "We also grant, that if he die in the way, being truly confessed, he is absolutely absolved from all his sins. And we command the angels of paradise, that they convoy his soul, delivered from purgatory, into the glory of paradise."-Apud Hospin. de Temp. p. 381. And let not any heretic interpret this as a piece of arro gance in his holiness; for why may he not command the angels, to whom all things are subject? And who can do in a manner whatsoever God himself can do? CHAPTER XXII. EXORCISMS. THAT the heathen arrogated to themselves a power to cast out devils, (as our Romanists do,) is clear from their own historians, and the confessions both of popish and Protestant writers. I will briefly remark the methods and ceremonies observed by them in their exorcisms, and show how far our present adversaries of Rome symbolize with them. The ways and methods, rites and ceremonies, observed by the heathen, may be reduced unto two heads, viz. words and things. 1. The heathen used certain words in their exorcisms. Serapis prescribed the Egyptians a form of words, wherewith they might expel devils.-Eusebius de Preparat. Evangel. lib. iv. cap. ult. Clemens Alexandrinus saith, "Magos gloriari se dæmones habere coactos vi suorum carminum."— In Protrept. apud Filesacum de Idol. Mag. p. 800. These words were opprobrious, commanding, menacing, barbarous, and obscure. Apollonius cast out a devil (saith Philostratus) by reproachful words, (such as masters use to their vain and idle servants,) calling him wicked and impudent, and in great wrath commanded him to give some sign of his departure. -In vita Apollonii, lib. iv. cap. 6. It is inquired by an Egyptian, (saith Eusebius,) the prince of magicians, how it comes to pass that devils are moved by terrible and threatening words, and are bound by them as with certain chains?—De Præparat. Evang. lib. v. cap. 6. And what were those 'Eperia ypáμμara, Ephesian words or writings, (so often spoken of by writers,) but certain enchantments used by magicians in casting out devils? Magicians commanded (saith Plutarch) those who are possessed with evil spirits, to pronounce the Ephesian words.-Sympos. lib. vii. Quest. 5. And that they were certain obscure and barbarous words, is affirmed by Suidas and others. These Ephesian words (saith Hesychius) were anciently six, but afterwards deceivers added others to them; the names of the former were, ἆσκι, κατάσκι, ἄιξ, τετραξ, δαμναμενεὺς, ἄισεον.—See Dr. Hammond in Act. 29. That the heathen used in their exorcisms certain exotic, strange, and barbarous words, is confessed by Filesacus de Idol. Magica, p. 793, for such words are accounted most efficacious by magicians. And these words were not always spoken, but sometimes written. Philostratus mentions certain philosophers called Brachmanni, who by certain written words (verbis terrificis et minacibus) commanded the devil to go out of a young man. Lib. iii. cap. 12. And those Εφεσια páμμara, before mentioned, were sometimes written, and carried about by many, who thereupon promised themselves, that they should obtain whatsoever they desired; and among other things, a power to cast out devils. Anaxilas the poet is said to have carried the Ephesian letters in pieces of leather sewed together.—Athenæus Dypnosoph. lib. xii. 2. The heathen used certain things in their exorcisms; as herbs, fumigations, &c. St. Austin tells us, that the heathen cast out devils by herbs, stones, certain animals, sounds, voices, and figures. -De Civit. Dei, lib. x. cap. 11. And lib. xxi. cap. 6, he saith, devils are enticed and allured by certain kinds of herbs, animals, charms, and ceremonies." I saw a certain private man (saith Josephus) amongst the Hebrews, that cured divers possessed of devils, in the presence of Vespasian, his sons, tribunes, and soldiers. And the cure was effected after this manner: he applied to the nose of the dæmoniac a ring, under the seal whereof was a kind of root, discovered by Solomon, which drew out the devil through the nostrils of the possessed, as soon as he smelled at it."-An |