Christians used to salute one another with 'Christ is risen ;' to which a response was made,' Christ is risen indeed;' or with this addition, and hath appeared unto Simon.' This custom the Greek Church still retains; and in conformity thereto, the anthem prescribed to be used in our service after the absolution, contains similar sentiments and expressions. The collects, epistles, and gospels, are all very ancient, and expressly relate to the momentous celebration of the Christian passover, and the benefits we receive thereby.

Whitsuntide-Saints' Days.

MY ESTEEMED Children,

Among the primitive Christians the solemnization of Easter was prolonged to Whitsuntide, during which all fasts were suspended, and universal joy used to prevail; but the Church of England has an appointment of epistles and gospels only for Monday and Tuesday, though by a suitable preface in the communion office, provision is made for the observance of eight days successively.

On the octave of Easter-day, or the first Sunday after it, there used to be a repetition of part of the service on the grand festival; and hence this has obtained the name of Low Sunday. The other Sundays after Easter, in their respective epistles and gospels, have an appropriate reference to the season which, as has been previously observed, used to be spent in joyful recollection of our Saviour's resurrection, and of the promise of the holy Ghost, the comforter.

The three days preceding the Ascension are called Rogations, and were formerly spent in public processions and other solemnities, which were

laid aside at the time of the reformation; and no provision has since been made for any service on those days, except that curates are enjoined, by an injunction of Queen Elizabeth, at the time of parochial perambulations, performed on some one of these Rogation-days, to admonish the people to give thanks to God, while they behold his benefits in the increase and abundance of his fruits, by repeating the 104th psalm, &c. The Church, however, seems to regard the Rogation days as preparatory to the feast of the Ascension, which always falls at the expiration of forty days after Easter, and has always been the object of religious celebration. The service appointed for this day's solemnity is peculiarly applicable. On the following Sunday, there appears, in the epistle and gospel, the same judicious adaptation to the occasion. And as the Apostles, during this week, continued in constant expectation of the promised comforter, it has, from this circumstance, been sometimes called Expectation Week.

The feast of Pentecost, on the fiftieth day after Easter, was first instituted in memory of the law having then been delivered on Mount Sinai; and among Christians it is still more entitled to celebration, for the descent of the Holy Ghost, at that season, on the Apostles and Disciples. Hence it has been observed with joy and thanksgiving, from the earliest ages since the apostolical times, if not by the Apostles themselves.

Why it obtains the name of Whitsunday is matter of conjecture and uncertainty. Some think it derived from the French word huit, signifying eight, this being the eighth Sunday after Easter; others from the English word, white, in allusion to the light and knowledge which were then diffused on the Apostles, and from them on the Christian Church. The service, like the whole of our Liturgy, is extremely suitable to the occasion. In particular, the first lesson contains the law of the Jewish

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Pentecost, or Feast of Weeks, which is a type of ours; and the second is a history of the descent of the Holy Ghost, in the visible appearance of fiery tongues, and of those miraculous powers which attended it.

Trinity Sunday, which is properly the octave of Whitsunday, was only considered as such till after the Arian heresy had infected the church; when, in order to counteract the baneful effects of heterodoxy, it was found expedient to appoint a particular day for a more solemn commemoration of the divine mystery of the Trinity, than was contained in the daily doxologies, hymns, and creeds; and it is with good reason that it is fixed as it now stands in the Calendar.

The Sundays which follow this festival, and are numbered from it to Advent, have all suitable epistles and gospels, the general object of which is to confirm our faith in the mysteries we have already celebrated, but more especially to direct our practice by setting before us the bright example of our Redeemer, which our Church constantly proposes for our imitation.

The festivals which have fixed days for the observance, with proper services, are most of them set apart in commemoration of the Apostles, Evangelists, and first Martyrs; the chief of them are as follow.

Epiphany, in Greek, signifies Manifestation, when Christ was manifested by a star to the Gentiles, Hilary was Bishop of Poictiers, and a strenuous champion against the Arians, and died about 367.

Purification of the Virgin Mary is observed in memory of our Lord's being made manifest in the flesh, when he was presented in the Temple. It is called Candlemas Day, from the abundance of lights which the ancient Christians used on this feast, in allusion to our Saviour being declared, 'a light to lighten the Gentiles.'

Valentine, Bishop, beheaded in the Flaminian way, about 271. He was so famous for his love and charity, that the custom of choosing Valentines upon his festival took its rise from thence.

David, the tutelary saint of Wales, was of royal extraction, being uncle to King Arthur. He was a man of great learning and eloquence, and many incredible legends are told of him; he died in 642, at the age of 146.

Annunciation of the Virgin Mary, a festival which has peculiar respect to the incarnation of our Saviour, who was at this time made flesh.

St. George, patron of England, was born in Cappadocia, and suffered for his religion in 290, under Dioclesian.. When Robert, son of William the Conqueror, was laying siege to Antioch, St. George is said to have appeared with an innumerable army all in white, with a red cross in his banner, which struck such a panic into the Infidels, that the Christians easily possessed themselves of the town. This caused St. George to be appointed tutelary saint of the English.

Lammas-day is generally known by the name of the feast of St. Peter in the fetters, being the day of the commemoration of his imprisonment.

Crispin, the names of two brethren born at Rome, from whence they travelled to Soissons to propagate Christianity, about 303, but being discovered they were beheaded. As they exercised the trade of shoe-makers for a maintenance, they are considered as the tutelary saints of that craft.

All Saints day, in memory of all pious persons who have departed in the faith of Christ.

St. Andrew, an Apostle of Jesus Christ, and brother to Simon Peter. He preached the gospel in Scythia, and suffered crucifixion at Patræ in Achaia. He is the tutelary saint of Scotland. Christmas-day, the nativity of Christ.

This information is the more curious because it is

not to be found in many books, and yet the whole gives rise to frequent questions which it is difficult to answer. I am indebted for the substance of it to two excellent books, Wheatley on the Common Prayer, and Nelson's Festivals.

LETTER XVIII.

Verity of the Christian Religion.

MY ESTEEMED Children,

To perfect this code of religious instruction I will present you with the substance of a well-written answer to the question, 'Why are you a Christian?' by Dr. JOHN CLARKE.

Not because I was born in a Christian country, and educated in Christian principles. Not because I find the illustrious Bacon, Boyle, Locke, Clarke, and Newton, among the professors and defenders of Christianity. Not merely because the system itself is so admirably calculated to mend and exalt human nature; but because the evidence accompanying the Gospel has convinced me of the truth.

The secondary causes assigned by unbelievers, do not, in my judgment, account for the rise, progress, and early triumphs of the Christian religion.

Upon the principles of scepticism, I perceive an effect without an adequate cause. I therefore stand acquitted to my reason, though I continue to believe and profess the religion of Jesus Christ.

Arguing from effects to causes, I think I have philosophy on my side. And reduced to a choice of difficulties, I encounter not so many, in admitting the miracles ascribed to the Saviour, as in the arbitrary suppositions and conjectures of his enemies.

That there once existed such a person as Jesus