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. 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. 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 70 75 83 84 Introit St. Mary Magdalen.. 146 1-18 127 St.Mich.and all Angels 113 St. Thomas ........ OF THE COLLECTS. The import of the word Collect, with remarks on the composition and conclusion of Collects in general, has been already given, when we had occasion to speak on the subject of Collects in the Morning and Evening Prayer. I shall here subjoin a table of the Collects for Sundays, and other holidays, as they now stand in our Liturgy; noting their origin, the time of their composition, and the principal variations they have undergone. The table, which was partly form- ed by Bishop Cosen, and published by Dr. Comber, is divided into three compartments. The first consists of the Collects retained from ancient Liturgies: The second of such as were taken from ancient models, but were considerably altered and improved by our Re- formers: The third, of such as were composed anew, and substituted in the place of others, which, contain- ing doctrines and positions that to our Reformers seem- PART I. Consisting of such Collects as were retained from ancient Liturgies at the Reformation. 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. + Græcorum consuetudinem secuti sumus, qui aut veteres mostras reparavimus, aut novas et utiles constituimus.-Greg. Ep. Collects |