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For some of the holidays, which have proper lessons at present, no proper lessons were then appointed: and we occasionally find a proper first lesson only, and the second read in the ordinary course; and sometimes a proper second lesson only, without any proper first lesson. Wherever there is only one proper lesson for Mattins, whether it be first or second, the same rule is observed at Evensong; that is, if for Mattins a proper second lesson only is appointed; the same is done at Evensong.

The Introit (of which I have spoken in the Introduction prefixed to the former Volume *) was an address, followed by either a Psalm, or a portion of a Psalm. In the Roman service its use had been perverted for the more ancient Church had so adapted the Psalm to the Sunday or holiday, that it either contained something prophetical of the evangelical history that was to be read, or was some other way appropriate to the day, or the service for the day. But in the modern Missals, only the first verse is inserted, and no more was recited; and the first verse alone could in general contain little to the purpose. This defect the Reformers supplied, both by selecting appropriate Psalms for each holiday; and ordering the whole Psalm to be said or sung, agreeably to the practice of antiquity.

It has been usually said, that the Introit was instituted by CŒLESTINE, Bishop of Rome, A.D. 423. But not to notice here, that the institutes of one Pope are

VOL. II.

* Page 1. Third Ed.
C

frequently

frequently ascribed to another, who regulated or improved them, AMEROSE, who was Bishop of Milan, A.D. 375, mentions it: and, DURANTUS remarks, that some verses used in the Introits differ from JEROM's version, or what is commonly called the Vulgate. Hence he concludes, and with the appearance of probability, that the Introit was introduced before the days of COELESTINE and JEROM, though the former made some regulations in this part of the Office.

The Introit is in EDWARD's first book printed at length, and stands immediately before the Collect for the day. After every Introit, the Doxology, Gloria Patri, is ordered to be repeated.

To account for the rejection of the Introit by the Revisers of the Book, various reasons, or rather conjectures, have been offered. As none of these appears to me either satisfactory or probable, I shall not further notice them, but content myself with drawing up from our first Book of Common Prayer, and presenting to the reader the following table, which contains

ALL THE INTROITS USED AT THE COMMUNION IN THE

FIRST ENGLISH LITURGY.

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Ps. Introit for

Ps.

12 Sund. after Epiph. 14/5 Sunday in Lent.. 54

120 3

Ps. Introit for

15 Sunday before Easter 61

44

Good Friday

...... 22

557 986

Easter Evening

.... 88

20

8 Septuagesima Sund, 52 Sexagesima ...

23

....

79 Ash-Wednesday

Christ. day. First Com.

At the second Commun.

St. John Evangelist.. 11Quinquagesima

St. Stephen

........

Innocents' day

.....

....

East. day. First Com. 16

Sec. Com. 3 24 Mond. in East. Week 62 26 Tues. in East. Week, 113 61 Sund. after Easter 112

Sun. after Christ. day 1211 Sunday in Lent.. 322

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70

75

83

84

Introit

PART I.

Consisting of such Collects as were retained from ancient Liturgies at the Reformation.

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The reader will observe, that the greater part of this class of Collects is found in Gregory's Sacramentary,

Sacramentary, which was composed before the year 600. All of these, therefore, are at least 1200 years old, and many of them are much older: for Gregory did not originally form the Offices; he only collected, and improved them*. To wave all other proof of this, we have his own testimony, given in vindication of his conduct. " I have followed," says he, "a practice common in the Greek Church, and have altered some old Collects, and added some new and useful ones t." But the generality of the Collects in his Sacramentary he compiled from Liturgies, which, in his time, were esteemed ancient.

PART II,

Consisting of Collects, taken from ancient models, but considerably altered and improved by our Reformers, and the Reviewers of the Liturgy.

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+ Græcorum consuetudinem secuti sumus, qui aut veteres mostras reparavimus, aut novas et utiles constituimus.-Greg. Ep.

Collects

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