(_a_) “Every one is aware,” (says Chrysostom in a sermon on our SAVIOUR’S Baptism, preached at Antioch, A.D. 387,) “that this is called the Festival of the Epiphany. Two manifestations are thereby intended: concerning both of which _you have heard this day S. Paul discourse in his Epistle to Titus_.”(352) Then follows a quotation from ch. ii. 11 to 13,—which proves to be the beginning of the lection for the day in the Greek Menology. In the time of Chrysostom, therefore, Titus ii. 11, 12, 13 formed part of one of the Epiphany lessons,—as it does to this hour in the Eastern Church. What is scarcely less interesting, it is also found to have been part of the Epistle for the Epiphany in the old Gallican Liturgy,(353) the affinities of which with the East are well known. (_b_) Epiphanius (speaking of the Feasts of the Church) says, that at the Nativity, a Star shewed that the WORD had become incarnate: at the “Theophania” (_our_ “Epiphany”) John cried, “Behold the Lamb of GOD,” &c., and a Voice from Heaven proclaimed Him at His Baptism. Accordingly, S. Matth. ii. 1-12 is found to be the ancient lection for Christmas Day: S. Mark i. 9-11 and S. Matth. iii. 13-17 the lections for Epiphany. On the morrow, was read S. John i. 29-34. (_c_) In another of his Homilies, Chrysostom explains with considerable emphasis the reason why the Book of the Acts was read publicly in Church during the interval between Easter and Pentecost; remarking, that it had been the liturgical arrangement of a yet earlier age.(354)—After such an announcement, it becomes a very striking circumstance that Augustine also (A.D. 412) should be found to bear witness to the prevalence of the same liturgical arrangement in the African Church.(355) In the old Gallican Lectionary, as might have been expected, the same rule is recognisable. It ought to be needless to add that the same arrangement is observed universally to prevail in the Lectionaries both of the East and of the West to the present hour; although the fact must have been lost sight of by the individuals who recently, under pretence of “_making some advantageous alterations_” in our Lectionary, have constructed an entirely new one,—vicious in principle and liable to the gravest objections throughout,—whereby _this_ link also which bound the Church of England to the practice of Primitive Christendom, has been unhappily broken; _this_ note of Catholicity also has been effaced.(356) (_d_) The purely arbitrary arrangement, (as Mr. Scrivener phrases it), by which the Book of Genesis, instead of the Gospel, is appointed to be read(357) on the _week_ days of Lent, is discovered to have been fully recognised in the time of Chrysostom. Accordingly, the two series of Homilies on the Book of Genesis which that Father preached, he preached in Lent.(358)