Ratio disciplinae fratrum Nov-Anglorum. A faithful account of the discipline professed and practised; in…

Accordingly the Custom of Reading the Scripture without Explication and Exhortation upon it, is practised in many of our Churches. They look upon such an Exercise of Piety, to be an Ordinance of GOD, and a proper Expression of the Respect which we owe unto His Lively Oracles; In our Confession of Faith also, The Reading of the Scriptures is distinctly mentioned, with, Preaching and Hearing the Word of GOD, as parts of Religious Worship; And they think, they cannot without it, vindicate our Churches from the Imputation, which some who differ from them will cast upon them for the Omission of it.

It is also true, That in many of the Reformed Churches, the Work of Reading is not assigned unto the Pastors; They as well as the Primitive, have other, to be the Readers. But none of our Pastors think themselves too considerable, to be the Readers of the Letters which our Glorious LORD, has in His Bible sent unto His Creatures.

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, (