if no sanction be given to her errors of living, manner of ceremonies, and matters of faith, we may own her as part of the catholic church at large."

In my judgment, however, the preceding letter from Lambeth does, sanction, though it may be inadvertently, the grossest imposture that is now practised throughout Christendom: I refer to the pretended miracle of causing fire to descend from heaven into the holy sepulchre, on Easter eve. The Rev. William Jowett visited Syria and the Holy Land in 1823-24, in furtherance of the objects of the Church Missionary Society. When at Jerusalem, he visited the Greek convent, and had an interview with Daniel, the bishop of Nazareth, to whom, conjointly with the bishop of Petra, was committed the charge of the patriarchate of Jerusalem. "Daniel," says Mr. Jowett, Mr. Jowett, "takes his episcopal title from Nazareth his colleague is styled Ayios Пérpas, the saint of Petra, or the holy [bishop] of Petra. ... The title 'holy' is very commonly given in this manner to the bishops; although, strictly, they do not allow the title 'saint' to any except those who work miracles. This bishop is the one who, annually, at Easter, performs the reputed miracle of the holy fire; concerning which it is difficult to reflect without mingled emotions of horror and indignation.”*

This "great marvel" has been described by almost all the travellers who have been in the ancient capital at the festival of Easter. George Sandys and Henry Maundrell, and, more recently, Joseph Wolff and James Connor, have referred to it; but as Maundrell's account is the most full, I beg to transcribe it for the use of

your

readers.

"Saturday, April 3.-We went about mid-day to see the function of the holy fire. This is a ceremony kept up by the Greeks and Armenians, upon a persuasion, that every Easter eve there is a miraculous flame descends from heaven into the holy sepulchre, and kindles all the lamps and candles there, as the sacrifice was burnt at the prayers of Elijah, 1 Kings xviii.

66

'Coming to the church of the holy sepulchre, we found it crowded with a numerous and distracted mob, making a hideous clamour, very unfit for that sacred place, and better becoming Bacchanals than Christians. Getting with some struggle through this crowd, we went up into the gallery, on that side of the church next the Latin convent, whence we could discern all that passed in this religious frenzy.

'They began their disorders by running round the holy sepulchre with all their might and swiftness, crying out as they went, huia, which signifies this is he, or this is it; an expression by which they assert the verity of the Christian religion. After they had, by these vertiginous circulations and clamours, turned their heads, and inflamed their madness, they began to act the most antic tricks and postures, in a thousand shapes of distraction. Sometimes they dragged one another along the floor, all round the sepulchre; sometimes they set one man upright on another's shoulders, and in this posture marched round; sometimes they took men with their heads upward, and hurried them about in such an undecent manner, as to expose their nudities; sometimes they tumbled round the sepulchre, after the manner of tumblers on

* Jowett's Christian Researches in Syria and the Holy Land, p. 216.

the stage. In a word, nothing can be imagined more rude or extravagant, than what was acted upou this occasion.

"In this tumultous frantic humour, they continued from twelve till four of the clock the reason of which delay was, because of a suit that was then in debate before the Cadi, betwixt the Greeks and Armenians; the former endeavouring to exclude the latter from having any share in this miracle. Both parties having expended (as I was informed) five thousand dollars between them, in this foolish controversy, the Cadi at last gave sentence; that they should enter the holy sepulchre together, as had been usual at former times. Sentence being thus given, at four of the clock both nations went on with their ceremony. The Greeks first set out, in a procession round the holy sepulchre, and immediately at their heels followed the Armenians. In this order they compassed the holy sepulchre thrice, having produced all their gallantry of standards, streamers, crucifixes, and embroidered habits upon this occasion. "Toward the end of this procession, there was a pigeon came fluttering into the cupolo over the sepulchre ; at sight of which, there was a greater shout and clamour than before. This bird, the Latins told us, was purposely let fly by the Greeks, to deceive the people into an opinion that it was a visible descent of the Holy Ghost.

"The procession being over, the suffragan of the Greek patriarch (he being himself at Constantinople,) and the principal Armenian bishop, approached to the door of the sepulchre, and cutting the string with which it is fastened and sealed, entered in, shutting the door after them; all the candles and lamps within having been before extinguished, in the presence of the Turks and other witnesses. The exclamations were doubled, as the miracle drew nearer to its accomplishment; and the people pressed with such vehemence towards the door of the sepulchre, that it was not in the power of the Turks, set to guard it, with the severest drubs, to keep them off. The cause of their pressing in this manner, is the great desire they have to light their candles at the holy flame, as soon as it is first brought out of the sepulchre; it being esteemed the most sacred and pure, as coming immediately from heaven.

"The two miracle-mongers had not been above a minute in the holy sepulchre, when the glimmering of the holy fire was seen, or imagined to appear, through some chinks of the door; and certainly bedlam itself never saw such an unruly transport, as was produced in the mob at this sight.

“Immediately after, out came the two priests with blazing torches in their hands, which they held up at the door of the sepulchre, while the people thronged about with inexpressible ardour; every one striving to obtain a part of the first and purest flame. The Turks in the mean time, with huge clubs, laid them on without mercy; but all this could not repel them, the excess of their transport making them insensible of pain. Those that got the fire, applied it immediately to their beards, faces, and bosoms, pretending that it would not burn like an earthly flame; but I plainly saw, none of them could endure this experiment long enough to make good that pretension.

"So many hands being employed, you may be sure it could not be long before innumerable tapers were lighted. The whole church, galleries, and every place, seemed instantly to be in a flame; and with this illumination the ceremony ended. "It must be owned, that those two within the sepulchre, performed their part with great quickness and dexterity; but the behaviour of the rabble without, very much discredited the miracle. The Latins take a great deal of pains to expose this ceremony, as a most shameful imposture, and a scandal to the Christian religion; perhaps out of envy, that others should be masters of so gainful a business. But the Greeks and Armenians pin their faith upon it, and make their pilgrimages chiefly upon this motive: and 'tis the deplorable unhappiness of their priests, that having acted the cheat so long already, they are forced now to stand to it, for fear of endangering the apostacy of their people.

"Going out of the church, after the rout was over, we saw several people gathered about the stone of unction, who, having got a good store of candles, lighted with the holy fire, were employed in daubing pieces of linen with the wicks of them, and the melting wax; which pieces of linen were designed for winding sheets; and 'tis the opinion of these poor people, that if they can but have the happiness to be buried in a shroud smutted with this celestial fire, it will certainly secure them from the flames of hell." *

That this farce continues to be the occasion of soul-deluding superstition, is evident from the statement of the Rev. James Connor, an agent of the Church Missionary Society, who was at Jerusalem, in 1819-20. He says, "They did not permit these tapers to burn long; reserving them for occasions of need. The power which they attribute to those candles that have been touched with fire from heaven, is almost unbounded; they suppose, for instance, that if, overtaken by a storm at sea, they throw one of their candles into the waves, the tempest will immediately subside. They are chiefly valued, however, in consequence of the superstitious notion, that if they are buried at the funeral of the individual, they will most assuredly save his soul from future punishment. To obtain these candles, and to undergo a second baptism in the waters of the Jordan, are the chief objects of the visit of the Greek Pilgrims to Jerusalem."+

Now it is to the prelates who practise this spiritual jugglery, this most destructive superstition, and, as we have seen, are called "Holy" for it, that Archbishop Howley, has sent his loving epistle, and that poor Dr. Alexander "in conscience bound to follow the instructions" of his ecclesiastical superior, is to pay "due reverence and honour."

Dr. Robinson informs us, that this Patriarchate of Jerusalem, is, if I may so speak, in commission, its administration being committed to the hands of the Bishops of Nazareth, Petra, and Lydda, who are assisted by those of Gaza, Näbulus, es Salt (i. e. Philadelphia) and Sebaste. All these bishops live permanently at Jerusalem, in the great convent near the church of the Sepulchre. Entrusted with such a letter of introduction, it may be reasonably supposed that Bishop Alexander will go accompanied by his suite in becoming state, to the Great Convent to wait upon "their Holinesses" to confirm the assurances of the Archbishop that " on all occasions and by all the means in his power, he will promote a mutual interchange of respect, courtesy and kindness." And all this near the church of the Sepulchre! The scene of bacchanalian revels and pious frauds permitted and practised by these sacerdotal tricksters, from year to year, in the name of the holy one and the just!

* Maundrell's Journey from Aleppo to Jerusalem after Easter, 1697. Oxford Edition. 8vo. 94-97.

+ Christian Researches in the Mediterranean, p. 437.

Robinson's Biblical Researches in Palestine, &c., vol. ii. p. 90.

All Jerusalem will witness the visit. The Latins will exult to see the representative of the vaunted bulwark of Protestantism in Europe, thus humbled in Asia, whilst the Jews will come to a hasty but very natural conclusion, that Protestant episcopalians who can thus "show due reverence and honour, respect and affection" to these deceivers, are but little better than they. Let it not be said that opportunities will occur, of which the Anglo-Jewish prelate will doubtless avail himself, to reprove these superstitions, for here it is under the venerable hand of William Cantuar, and under his archiepiscopal seal, that we have charged the said bishop, our brother, not to intermeddle in any way with the bishops, &c." So that though the nineteenth article says, that "the church at Jerusalem, &c. has erred not only in their living, and manner of ceremonies, but also in matters of faith," yet as such things belong to "the jurisdiction of the Prelates or other Ecclesiastical Dignitaries, bearing rule in the churches of the east," Bishop Alexander must hold his peace.

When Paul when to Jerusalem, "he gave place by subjection, no, not for an hour" to those "false brethren" who "seemed to be somewhat," but remembering that "God accepted no man's person," he was valiant for truth, and plainly reproved them for their false doctrine and idle ceremonies.* But whatever zeal for the truth may burn in Dr. Alexander's bosom, it must be pent up like fire in his bones, for he is "tied and bound by the chains of his"-Primate!

And what is the melancholy secret of all this subserviency? Unquestionably it is the figment of episcopal succession, and of a divine power regularly transmitted from the apostles to the prelates of the present age. This is the unscriptural assumption that "makes darkness, light, and light, darkness; bitter things, sweet, and sweet things, bitter." The most thorough paced advocates of this usurpation in the church of Christ, are entrenched at Lambeth, and the amiable and hoary primate is in the hands of But I must forbear. Yet I cannot but remark, what a change must have come over the spirit and the councils of the Church Missionary Society, since the days when Messrs. Jowett and Connor were its agents in Palestine. Then Mr. Jowett could not reflect upon the practices of their "Holinesses" "without mingled emotions of horror and indignation;" then Mr. Connor felt that they were deluding the souls of men! But now, this Society votes its thousands for the support of one who is "not to intermeddle in any way with those impostures" and so they wrap it up! May the providence and grace of God deliver our beloved brethren in Christ who are members of the Churchof England from the baneful effects of these opinions. May they have no fellowship with those unfruitful works of darkness, but rather reprove them."

Gal. ii. 1-10.

PHILO-ISRAEL.

ADDITIONAL NOTES ON DR. J. A. W. NEANDER.

TO THE EDITOR OF THE CONGREGATIONAL MAGAZINE.

SIR,-You have conferred a valuable favour upon your readers, by presenting them with the "Notes on the Life and Writings of Dr. J. A. W. Neander," in the "Congregational Magazine" for this month. Permit the contribution of one or two remarks.

I have reason to believe that there never was any intention that the distinguished divine, a man of the most remarkably plain and simple appearance, upon whom you have written, should accompany his sovereign on the recent occasion. It would have been a truly odd accompaniment! The person to whom the rumour referred (I have been informed) was Dr. Daniel Amadeus Neander, no relation of the former, and whose state engagements in life, have been, and are, very different. Neander is his proper family name: to the professor, it is the assumed name, given, according to usage, upon his publicly renouncing Judaism and embracing Christianity. D. A. Neander is thirteen years older than the other, and is a native of Saxony. In his early course of life, and for many years, he had to struggle against great discouragements. He studied at Leipzig, under the elder Tittman, the younger Rosenmüller, and other eminent men. He spent many years of laborious diligence in a country pastorate, and a load of collateral and half-secular duties which the constitution of the Prussian state church imposed upon him. In 1823, the late king called him to Berlin, and made him a member of that department of Government, which has under its direction the affairs of religion, education, and medicine. Such exemplary care did his late majesty take of the bodies and souls of his subjects. I believe him to have been a sincerely patriotic and upright man, never sparing of his labour; his character pure and virtuous; his intentions most excellent, and having a warm zeal for God and evangelical truth: but his zeal was, in some important respects, not quite according to knowledge. Trained up from childhood in the strictest habits of military discipline, and believing himself to be, by Divine right, the spiritual, as well as the temporal father of his people, he had but a slight perception of the incongruity of attempting to regulate faith and worship, as he did the evolutions of a regiment. This was the great error of Frederick William the Third. In 1829 his majesty made D. A. Neander the superintendent-general of the province of Brandenburg. About the same time the king conferred upon him, and five or six more of the superintendents, the title of bishop. This was soon followed by addditions to his duties, in granting licenses for books, and not a few other civil affairs belonging to the council of state, of which he was made a member in 1831. His office is no sinecure; but severe and unremitting are his labours. He has also a parish church, St. Peter's, in which he preaches. Before his duties became so numerous and heavy, he published, in 1826, two volumes of sermons.