The Churches which yet omit this Exercise, do speak of it still with a becoming Reverence; but many seem to wish, that it may have an Exposition or Application still attending of it. They have been informed by Justin Martyr, That in the Christian Assemblies of the Primitive Times, Interpretation usually followed upon Reading the Scriptures. In Origen's Time, we find the Sermons were Explanations of the ΑΝΑΓΝΩΣΜΑΤΑ, or, the Readings. Tho' in Cyprian's Time, There was a Reader distinct from the Presbyter, yet from the Name of Doctor Audientium then put upon him, some learned Men conclude, that even he did more than barely Read. Tho' in Austin's Time, they commonly had Three Lections, yet we find the Minister still Preached upon them: for which Cause we find some Sermons of his beginning. Tres has Lectiones quas audivistis. A valuable Presbyterian, Mr. Boise has let fall this Passage; For laying aside the Exposition of what is Read, I would Recommend the excellent Words of Austin, (on 1 Johan.) where speaking of the Scripture, he says, Quare legitur, si silebitur; aut quare auditur, si non exponitur? And those of Bernard, (Temp. 55.) Non tradit Mater parvulo Nucem integram, sed frangit eam et Nucleum porrigit. The Scriptures of both Testaments do likewise furnish us with Intimations of something that looked that Way, in the Jewish Assemblies, (Neh. VIII. 8. Luk. IV. 16, 12. Acts XIII. 15. and XV 21.) The Pentateuch was divided into fifty four Parashoth, or Sections, which they Dead over in the Synagogue every Year; and when Antiochus forbade the Reading of the ⟨p. 67⟩Law, they Read the like Sections of the Prophets; After which it became Customary to Read both together. But Philo tells us, when one of the Elders, does Read the Law, ΚΑΘ' ΕΚΑΣΤΟΝ ΕΞΗΓΕΙΤΑΙ, He expounds it severally. Yea, as long ago as the Babylonish Captivity, this was unquestionably one Exercise in the Holy Convocation every Sabbath-Day, that the Levites were to teach the People the (Meaning of the) Law, as well as put Incense upon the Altar, and they were to instruct Israel in the Word of GOD. The Gemara has an Observation, That Reading was no Ministry. But indeed the Interpretation which after the Captivity, they insisted on, seems to be chiefly intended, for the rendering of the Scripture in the Language then Vulgarly used among them; However not only so.
The Churches which yet omit this Exercise, do speak of it still with a becoming Reverence; but many seem to wish, that it may have an Exposition or Application still attending of it. They have been informed by Justin Martyr, That in the Christian Assemblies of the Primitive Times, Interpretation usually followed upon Reading the Scriptures. In Origen's Time, we find the Sermons were Explanations of the ΑΝΑΓΝΩΣΜΑΤΑ, or, the Readings. Tho' in Cyprian's Time, There was a Reader distinct from the Presbyter, yet from the Name of Doctor Audientium then put upon him, some learned Men conclude, that even he did more than barely Read. Tho' in Austin's Time, they commonly had Three Lections, yet we find the Minister still Preached upon them: for which Cause we find some Sermons of his beginning. Tres has Lectiones quas audivistis. A valuable Presbyterian, Mr. Boyse has let fall this Passage; For laying aside the Exposition of what is Read, I would Recommend the excellent Words of Austin, (on 1 Johan.) where speaking of the Scripture, he says, Quare legitur, si silebitur; aut quare auditur, si non exponitur? And those of Bernard, (Temp. 55.) Non tradit Mater parvulo Nucem integram, sed frangit eam et Nucleum porrigit. The Scriptures of both Testaments do likewise furnish us with Intimations of something that looked that Way, in the Jewish Assemblies, (Neh. VIII. 8. Luk. IV. 16, 12. Acts XIII. 15. and XV 21.) The Pentateuch was divided into fifty four Parashoth, or Sections, which they Dead over in the Synagogue every Year; and when Antiochus forbad the Reading of the ⟨p. 67⟩Law, they Read the like Sections of the Prophets; After which it became Customary to Read both together. But Philo tells us, when one of the Elders, does Read the Law, ΚΑΘ' ΕΚΑΣΤΟΝ ΕΞΗΓΕΙΤΑΙ, He expounds it severally. Yea, as long ago as the Babylonish Captivity, this was unquestionably one Exercise in the Holy Convocation every Sabbath-Day, that the Levites were to teach the People the (Meaning of the) Law, as well as put Incense upon the Altar, and they were to instruct Israel in the Word of GOD. The Gemara has an Observation, That Reading was no Ministry. But indeed the Interpretation which after the Captivity, they insisted on, seems to be chiefly intended, for the rendring of the Scripture in the Language then Vulgarly used among them; However not only so.
