WHITSUNTIDE.

BY THE EDITOR.

WHITSUNTIDE is the great festival on which the Christian Church celebrates the outpouring of the Holy Ghost upon the Apostles. It is sometimes called Pentecost, although this name more properly applies to the whole season of holy festivity between Easter and Whitsuntide-the feast of forty days, which is the meaning of the word Pentecost. When our Saviour had risen, He remained yet forty days on earth before His Ascension; and ten days after He ascended He shed forth the spirit of promise, while the disciples were together with one accord "when the day of Pentecost was fully come."

There is great meaning in the fact that the christian festival which celebrates the outpouring of the Holy Ghost is thus planted upon the Jewish Pentecost, as it is its true fulfilment. Pentecost was the fiftieth day after the Passover; on it the Jews commemorated the giving of the law on Mount Sinai. The law is only truly fulfilled in the work of the Holy Spirit; because He takes the law that was only written on tablets of stone, and puts them in our minds, and writes them in our hearts. He makes the law, which was to the Jews an outward code, an inward Rower, and enables us to keep it by infusing into us the spirit of grace.

On Pentecost also the Jews celebrated the ingathering of the harvest. "A sheaf of barley was waved before the Lord, as an offering of the first fruits of the harvest, in the name of the whole people: a ceremony which was required to be accompanied with a special sacrifice, and it was necessary to introduce the harvest of the year." So, on Whitsuntide, begins the harvest of saints which the church is gathering in under the mission of the Holy Ghost. The ingathering of the three thousand on the day of Pentecost (Acts 2) may be regarded as a presentation to the Lord of the first fruits of the Spirit's work. Thus did the Holy Spirit introduce the beginning of the great harvest of saints which shall at last fill heaven with the hosts of the redeemed. Thus in our Whitsuntide does the old Pentecost receive its true fulfilment.

The name Whitsuntide is derived from White Sunday. Bingham says "some learned men think it was called White Sunday, partly because of those vast diffusions of light and knowledge which upon this day were shed upon the Apostles, in order to the enlightening of the world; but principally because, this being one of the stated times of baptism in the ancient church, they who were baptized put on white garments, in token of that pure and innocent course of life they had now engaged in."*

The Rev. Charles Wheatley, though he approves of this derivation of the word, gives several others, thus: "Mr. Hermon L' Estrange conjectures that it is derived from the French word 'Huiet,' which signifies eight,' and then Whitsunday will be 'Huiet-Sunday'-i. e., the Eighth-Sunday, viz., from Easter: and to make his opinion more probable, he observes that the octave of any feast is in the Latin called 'Vitas,' which he derives from the French word 'Huictas.' In a Latin letter I have by me of the famous Gerard Longbrain, I find another account

When we seek for the origin of the commemoration of Whitsuntide, we are led back into the very beginnings of christian history. Some think the beginning of it can be found in the apostolic times. "Epiphanes," says Bingham, "was of opinion that St. Paul meant it in those words, when he said, 'he hastened to be at Jerusalem on the day of Pentecost, Acts 20: 16. But because interpreters generally take that in another sense, we will lay no stress upon it. However, it is certain this feast was observed in the time of Origin, (born A. C. 185,) for he speaks of it in his books against Celcus; as does also Tertullian before him (born A. D. 160,) and Irenaeus before them both (born A. D. 140) in his book concerning Easter, as the author of the Questions under the name of Justin Martyr informs us, where speaking of the custom of standing at prayers on the Lord's day and Pentecost, he says: "This custom obtained from the days of the Apostles, as Irenaeus, bishop of Lyons and Martyr, testifies in his book of Easter, where he also makes mention of Pentecost.""

Anciently, the whole period of fifty days from Easter to Whitsuntide was one continued season of holy festivity and solemn joy, in which the devout hearts of christians were continually recalling the triumphs of the resurrection, and looking forward to the Ascension, and the advent of the Holy Ghost. During this time the Acts of the Apostles were much read, because the miracles wrought by the Apostles, and the wonderful victories gained for christianity by their preaching "Jesus and the resurrection," were regarded as the great confirmations of the Saviour's resurrection from the dead. During this time all fasting was forbidden, because it was a season of joy and lively hope. So, also, there was no kneeling in public worship-they worshipped standing, triumphing in Christ with uplifted head, and singing hallelujahs to God and his Christ. All public games and diversions as well of the theater as of the circus, were strictly prohibited during this season indicating that the joy of the resurrection of Christ, and the hope of ascension with him, is the only joy any christian heart can desire. How true! Who can doubt that if the hearts of christians were always filled with holy joy in Christ and the hope of heaven, all desire after such low pleasures of sense would of themselves drop away like worn-out garments.

It is worthy of note that the natural world, in this season of the year, when this holy festival occurs, is in striking correspondence with the great facts which are commemorated. We are surrounded with instructive analogies which call our hearts to the contemplation of higher things. Nature, that long lay torpid in the cold bosom of winter, has put on its beautiful garments, and has adorned itself to the highest, for this glorious festival. He, the Spirit, who of old moved upon the face of the waters to call forth order, and life, and beauty, is again moving over the earth, and lo! gardens and fields, woods and plains, hills and

of the origin of this word, which he says he met with accidently in a Bodleian manuscript. He observes from them that it was a custom among our ancestors upon this day, to give all the milk of their ewes and kine to the poor for the love of God, in order to qualify themselves to receive the gift of the Holy Ghost: which milk being then (as it now is in some countries) called White-Meat, &c.; therefore this day, from that custom, took the name of Whitsunday."

vallies smile and sing. Nature is in sympathy with the sacred season, and echoes the reigning power of the spirit, with unrestrained joy. "Spring reigns in its fullness," says an eloquent German writer, "and the days of bloom have reached their highest point. The sun's power has triumphed over the cold dead masses on the surface of the earth. True the old power still frets, and shows feeble signs of return; but it is only to be conquered. The clouds would bring back the wintry darkness, with its cold nights and piercing winds, but the birds in the air sing the song of victory, and the blossoms and odors, which already prophecy of the coming fruit, send incense toward heaven. The allreviving solar power has descended from heaven to earth, made itself a home here, and is now beautifying it. We feel the coming of the spirit of life, and see the effects of its breathings around us. It broods over the fields. There is a spirit in the woods, a spirit in the meadows, a spirit on the plains and upon the waters, a spirit upon the heights and in the depths. Spring is merging into Summer."

It is not accidental that the sacred festival which celebrates the advent of the Holy Spirit, comes at this blooming season of the year. He creates in the spirits of men the virtues and graces which adorn and beautify his life, as flowers do the fields, and which look forward, in the way of sure promise, to the fruit-harvest of everlasting life. It is meet that the world without should reflect the powers and processes of the world within. As the starry heavens are imaged in the lake, so the natural ever responds to the supernatural. Thus the whole world of nature becomes to the devout-who alone can understand it—a glorious parable, if not revealing, yet ever illustrating the mysteries of the kingdom.

It is not fanciful, but scriptural, to trace an intimate connection between the operations of the Holy Spirit and the life, growth, bloom and beauty of the natural world. He evidently was active at first in the creation of all that has life. The world was a dead mass of matter till "the spirit of God moved on the face of the waters." The word which is translated "moved," in the original signifies "a gentle motion, like that of a dove over its nest, to communicate vital heat to its eggs, or to cherish its young. Without him, all was a dead sea; a rude inform chaos; a confused heap covered with darkness: but by the moving of the spirit of God upon it, he communicated a quickning prolific virtue. This is a better account of the original of all things, than is given us by any of the philosophers, ancient or modern."

The scriptures ascribe the sustaining of all life, animal and vegetable, in the sea and upon the land to the Holy Spirit. In him all things live and move and have their being. "Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to dust. Thou sendest forth thy spirit, they are created: and thou renewest the face of nature." Ps. 104: 29, 30. He is the "spirit of life;"

"And where HE vital breathes there must be life."

How naturally therefore may we expect that the descending Spirit, as He breathed life upon the disciples, and as His overflowing power awakened from the death of sin "three thousand souls," on the same day, should

now still cause all life to feel His animating power, and proclaim His presence and mission in silent manifestation of life and love, of bloom and beauty.

Lift up your hearts and hands in joy ye who have triumphed with the risen Lord! Let the shout of victory sound over the empty tomb. Hear the glorious victor, as he lays his right hand upon you, and says: "Fear not; I am the first and the last: I am he that liveth, and was dead; and behold, I am alive forevermore, Amen; and have the keys of hell and of death!"

Lift up your hearts and hands in joy ye that have risen with Christ. Lo, now is your salvation nearer than when you first believed. Set your affections on things above. Enter into the gates of Zion with thanksgiving: come before him with songs of praise. Let the joyful jubilate ring over the earth. Go forth into the gardens and fields where the flowers burst into bloom, and send their odors to heaven, and where the birds speak to you of ascension, and sing as they rise. Stand upon the highest Olivet and, like the disciples, gaze up into heaven after your ascended Lord, and say: "Whom having not seen, we love; in whom, though now we see him not, yet believing, we rejoice with joy unspeakable, and full of glory."

SUMMER EVENING IN THE COUNTRY.

THE Sun has sunk beneath the western hills,
And evening's dews are softly falling round;
The moon's pale beams are sparkling on the rills,
And new-mown crops lie heaped upon the ground.

All Nature sleeps-while o'er her tranquil brow,
Unruffled by the noise and strife of day,
The beauteous eyes of Heaven are smiling now,
In each bright star, that sheds its trembling ray.

No sound is heard-for e'en the gentle breeze
In harmony has lulled itself to rest;
The flocking birds have sought within the trees
Their peaceful slumber, and a sheltering nest.

And now the wearied farmer seeks repose,

With joy he sees his hour of rest now come;
His trusty scythe upon his shoulder throws,
And onward plods to reach his humble home.

And mark his honest look, and sturdy pace,

As through the plenteous fields he wends his way;
And see the smile that lights his happy face-
His mind reflecting on a well spent day.

There is a quiet calm within that breast,

To envy which the proudest heart might deign;
A jewel by that humble man possest,

Emperors might covet, but could ne'er obtain.

SOME CHAPTERS ON HUMBUG.

BY THE EDITOR.

NO. IV.

"In sermon style he bought

And sold, and lied; and salutations made

In scripture terms."

WE must yet remark that the master-stroke of Humbug is when he becomes pious. Our readers will recollect that we gave a specimen of a musical humbug of the devout kind about a year ago-the article made its mark. The great importance of piety to success was understood by Barnum in the Jenny Lind humbug. He knew that he who will be the greatest in this line, must move the Church to swarm! In accomplishing this he succeeded only too well. Now mark with what cunning arts the religious public was caught.

It was duly announced that "she would not sing in theaters." In the very first announcement it was said that "she expressly reserves the right of giving charitable concerts whenever she thinks proper"-that in England she had given to the poor from her private purse more than Barnum had engaged to pay her ($150,000;) and that her gratuitous concerts for charitable objects had produced "more than ten times that amount!" ($1,000,000.)-Barnum's Autb., p. 304. Well done, Barnum.

"I also took largely into my estimate of her success with all classes of the American public, her character for extraordinary benevolence and generosity. Without this peculiarity in her disposition, I never would have dared make the engagement which I did, as I felt sure that there were multitudes of individuals in America who would be prompted to attend her concerts by this feeling alone."—Ib., p. 397.

The bait took. The religious community was blinded and flocked to the concerts. But towards the end of the harvest Jenny could not only sing in theaters, but also travel on the Sabbath!

But was the whole a humbug? Let Barnum himself speak. After he had made a contract with her, he was passing from Philadelphia to New York. He told "the gentlemanly conductor" that he had engaged Jenny Lind. "Is she a dancer?" asked the conductor. Barnum says, "his question chilled me as if his words were ice." He had intended to keep his arrangements with her secret till near the time of her arrival, but now he says, "I am not sure that six months will be too long a time for me to occupy in enlightening the entire public in regard to her merits."—Ib., p. 303. He went to work to make a tempest out of a tea-pot. "No one can imagine the amount of head-work and handwork which I performed. I had put innumerable means and appliances into operation for the furtherance of my object, and little did the public see of the hand that indirectly pulled at their heart-strings, preparatory to a relaxation of their purse-strings; and these means and appliances were continued and enlarged throughout the whole of that triumphant musical campaign."-p. 315.