I. The first of the foregoing propositions is an established fact. It is at least quite certain that in the ivth century (if not long before) there existed a known Lectionary system, alike in the Church of the East and of the West. Cyril of Jerusalem (A.D. 348,) having to speak about our LORD’s Ascension, remarks that by a providential coincidence, on the previous day, which was Sunday, the event had formed the subject of the appointed lessons;(339) and that he had availed himself of the occasion to discourse largely on the subject.—Chrysostom, preaching at Antioch, makes it plain that, in the latter part of the ivth century, the order of the lessons which were publicly read in the Church _on Saturdays and Sundays_(340) was familiarly known to the congregation: for he invites them to sit down, and study attentively beforehand, at home, the Sections (περικοπάς) of the Gospel which they were about to hear in Church.(341)—Augustine is express in recording that in his time proper lessons were appointed for Festival days;(342) and that an innovation which he had attempted on Good Friday had given general offence.(343)—Now by these few notices, to look no further, it is rendered certain that a Lectionary system of _some_ sort must have been in existence at a period long anterior to the date of any copy of the New Testament Scriptures extant. I shall shew by-and-by that the fact is established by the Codices (B, א, A, C, D) themselves. But we may go back further yet; for not only Eusebius, but Origen and Clemens Alexandrinus, by their habitual use of the technical term for an Ecclesiastical Lection (περικοπή, ἀνάγνωσις, ἀνάγνωσμα,) remind us that the Lectionary practice of the East was already established in their days.(344) II. The Oriental Lectionary consists of “Synaxarion” and “Eclogadion,” (or Tables of Proper Lessons from the Gospels and Apostolic writings daily throughout the year;) together with “Menologion,” (or Calendar of immovable Festivals and Saints’ Days.) That we are thoroughly acquainted with all of these, as exhibited in Codices of the viiith, ixth and xth centuries,—is a familiar fact; in illustration of which it is enough to refer the reader to the works cited at the foot of the page.(345) But it is no less certain that the scheme of Proper Lessons itself is of much higher antiquity.