imprudence what we cannot approve of God dos not look upon it as our Prayer if our desires do not say Amen to it But the main inconvenience arises from the danger of exâ—osing the duty to contempt by unbeseeming expressions which men of weak judgments often fall into Of which his Lp. gives us a hint p. 56. and give him his due expresses himself with great modesty and truly Christian prudence on that occasion where the weakness and indecencys of some might perhaps have given him some real advantage to expose ' em But as to this I shall only suggest That I think such as are incapable of using free-prayer without apparent hazard of rendring it contemptible by their indecent manner of performing it shou'd no more be admitted to the Ministerial Office than those that cannot Preach without the same danger Or at least that where no better can be had such shou'd rather according to the direction the General Assembly in Scotland fore-mention'd gives to Masters of Familys begin with some good Forms till by study and exercise they are capable to do better Having said thus much in reference to our practice I shall only subjoyn as to that of the Establisht Church 1. That for persons uninspir'd to compose Forms of Prayer and impose the use of 'em upon others is neither warranted by scriptural precept or pattern and is in the Bp's sense only an human Invention But to confine all publick Prayers to such prescribed Forms is inconsistent with the general Rules of the H. Scriptures relating to this duty 2. That the Reading of publick Prayer I mean Prose not Psalm-prayers has neither precept nor example in the Word of God nor indeed in the practice of the Primitive Church in which it was the common custom to pray either with their eyes shut or lifted up towards Heaven And indeed this practice tends so much to dull the affections of those that joyn in this duty that 't is great pitty that those who for want of the gift of prayer are obliged to use Forms shou'd not at least be furnisht with the gift of memory to repeat 'em without Book 3. I think the Arguments us'd in the grand Debate at the Savoy against the frequent Repetitions in the Litany and the shortness of the Collects as defects that needed being reform'd have never yet been well answer'd And now I shall conclude this Chapter by taking a little notice of the wonderful discovery the Bishop has made of that double Artifice or Trick the Dissenters use to make Forms of Prayer of their own pass with the people for extempore-ones The one by composing several Forms and committing 'em to memory and then transposing the several parts of 'em The other by remembring the several ways they have tried in their secret prayers to express the same thing p. 55 56. As to which I shall only observe That the Dissenters have some reason to take it unkindly that he shou'd expose their secrets to the world But this is a piece of treachery that must always be expected from those that desert their own Party and have no other way to ingratiate themselves with their new friends Only they wonder why he shou'd strive to make two secrets of one For they cannot clearly discern any greâ—ter difference between these two methods than between two different ways of expressing the same thing But to do right to his Lp's admirable Wit what he has discover'd is yet so real a secret to all I have discourst about it that I cannot find one of 'em was acquainted with it before and therefore we are all oblig'd to return him thanks for teaching us this new and more dexterous Art of managing our Devotions Remarks on the Chapter concerning Hearing And First for the Directions of the H. Scriptures about it I shall only observe I. THat I do fully agree with him in general That the Word of God shou'd be Read in Christian as well as in Jewish Assemblys There is no doubt it was so in the Jewish Synagogues And 't is highly reasonable to suppose that the Writings of the New Testament were design'd to be read in Christian Churches according to what the Bp. has quoted from 4 Col. 16. And there is no doubt they were so read in the Primitive Churches Tho that other place which the Bp. cites wherein the Apostle Paul charges Timothy to give Attendance to Reading as well as Exhortation and Doctrine 1 Tim. 4.13 will not afford any cogent argument to this purpose Because Reading here as well as Meditation v. 15. may be understood of those private subservient means which young Timothy was here advis'd to use for promoting his proficiency in divine knowledge and furnishing him the better for the exercise of his Ministry in Exhortation and Doctrine And this I take to be the more probable sense of the words II. That Reading the Law is in the Scriptures call'd Preaching of it I do not find any solid proof for For in the passage he alledges for this purpose 15 Acts 21. Moses in old time has in every City them that Preach him being read in the Synagogues every Sabbath-day Preaching may be there justly understood of those Expositions of the Law and Applications of it which were usual and are elsewhere observ'd by the Bp. from 13 Acts 14. p 75. And of such Exposition and Application 't is most reasonable to understand that noted place 8 Neh. 8. where 't is said They read in the Book in the Law of God distinctly and gave the sense and caus'd 'em to understand the Reading And the Bp. dos not expresly determine whether giving the sense must be understood of a Grammatical or a Theological Interpretation p. 74. I hope he includes the latter For indeed to suppose that those words meâ—râ—y relate to translating the words of the Law out of the Hebrew into another Language is to put a very jejune sense on 'em without the least necessity and contrary to probable evidence from other places and particularly from that fore-mention'd 13 Acts 14. To which I might add the testimony of Philo who tells us apud Euseb de Prepar Evang. lib. 8. cap. 2. that the Priests or one of the Elders was wont to read the Law and then distinctly explain it But tho I wou'd not exclude a Grammatical Exposition of the words of the Law from being intended here yet I fee no reason why the Bp. shou'd hence recommend to us the Reading the Original sometimes in publick Assemblys as he seems here to do p. 74. unless he cou'd suppose two things First that the body of our people cou'd as easily come to understand Hebrew and Greek as those Jewish Exiles might recover the knowledge of their mother-tongue and Secondly that the generality of Readers had the same Gift of Reading those Original Languages as some in the Primitive Church had of speaking all others viz. by Inspiration For I am afraid otherwise many of 'em wou'd but
think 't is very fit that that way of Reading shou'd be also retain'd in our publick Assemblys tho how long an entire portion shall be ordinarily read and in what order must be determin'd by Christian prudence according to the general Rules of Scripture V 'T is granted that the Word of God shou'd be read with great solemnity but there is no particular posture prescrib'd in our hearing of it For tho we read 8 Neh. 5. that the people stood at the opening the Book of the Law yet that posture seems there to refer to the Blessing we read of in the following verse And tho we shou'd grant that the people stood here when the Law was read yet they are elsewhere said to sit Thus 33 Ezek. 30 31. when they came professedly to hear what was the word that came forth from the Lord yet they are describ'd as sitting before him as his people And those assembled in the Synagogue on the Sabbath-day 13 Acts 14 15. are represented as using the same posture as sat down while the Law and Prophets were read VI. For explaining and applying the Scripture by way of Doctrine and Exhortation It was a constant part of their Lord's-day worship in Christian Assemblys in the Apostles time Doctrine is mention'd together with breaking of Bread and Prayers as one branch of their stated devotions 2 Acts 42. 1 Cor. 14 26. Nor do we read of one Christian Assumbly that I remember on that day without it And it appears by the testimony of the Ancients that it was constantly practis'd in the first ages of Christianity as the Bp. himself grants p. 76 their Sermons being usually an explication and practical emprovement of that portion of Scripture which had been read Nor dos what the Bp. suggests p. 75. render it probable that this was not constantly done in Christian Churches For what he produces from 13 Acts 15. concerns the Jewish Synagogues and even the argument drawn from thence is not cogent for tho there had been constant provision for Enlargement yet the Rulers of the Synagogue knowing that the Apostle and his followers pretended to some new Doctrine might send that message to ' em For what he saith from 12 Rom. 6 7 c. That St. Paul supposes him who Teaches and him whose office it was to exhort distinct from him that ruled and ministred And it dos not appear that every Church was furnisht with all these Officers I shall only answer It dos not appear from this place that these four things requir'd four distinct Officers We read only of two ordinary Officers in the Christian Church viz. Elders or Bishops and Deacons See 1 Tim. 3. 1 Tit. 1 Phil. 1. 20 Acts 28. To the latter ministring to the poor belong'd To the former Teaching Exhorting and Ruling and as these were several branches of the same Office so probably since there were many such Bishops or Elders constituted in every particular Church 14 Acts 23. 1 Tit. 5. Some might have their talents and abilities more suited to one part of their work and others to another and accordingly they might ordinarily divide their ministrations and each attend what he was qualify'd for And accordingly the Bp. well observes that that the Apostle Paul conjoyns Doctrine Exhortation in his charge to Timothy 1 Tim. 4.13 And 't is probable both are included in the Apostle Peter's Exhortation to Elders 1 Pet. 5.1 2 3. Lastly I do agree with him that there shou'd be such a summary of the principal doctrines of the Gospel as our Catechisms and Confessions of Faith usually contain Which form of sound words shou'd be held fast Tho that the 6 Heb. 1 2. contains that form mention'd 2 Tim. 1.13 is but doubtful and 't is much more doubtful whether that 6 Heb. 1 2. contain'd six distinct principles or heads of doctrine Of which more afterwards Having consider'd the Directions of H. Scriptures in reference to Hearing I shall now examine the Application the Bp. makes of 'em to the Practice of the Establisht Church and that of the Dissenters IN representing the practice of the Dissenters he promises to do it with the same Candor and Sincerity that he has hitherto endeavour'd to observe What sort of Candor and Sincerity that is the Reader has already had a sufficient tast of and he will find the Bp. dos not in this Chapter vary from the Precedents he had given in the former For how little regard he has had to Truth in the following Accusations will appear upon a particular review of ' em I. He charges the Dissenting Ministers with disregarding Scripture-Rules and Example and with laying aside all those methods of Instruction the Scriptures recommend to us except it be that of Exposition and Exhortation Insomuch saith he that tho a man frequent your Meetings all his life yet he has no security or hardly possibility of learning from your publick Teachings all the great mysteries of his Religion or the necessary principles of his Faith For which he alledges these two things for proof 1. For first your Teachers are entirely left to their choice what place of Scripture they will explain or what Subject they will handle And hence it happens that hardly any one man in his life ever goes thro the necessary Articles of Faith or of Practice in his publick Sermons And for the truth of this he appeals to our selves 2. You have no sumary of Principles enjoyn'd to be either read or taught in your publick Assemblys Answ There are some Accusations so gross and shameless that 't is hard for a man to treat 'em with decency and to such Accusers we are often forc'd to apply the Archangel's language Ep. Jude v 9. But our Author has that peculiar infelicity that the more notorious untruths he delivers he is still the more confident in 'em and nothing will serve him but appealing to thâ—se for the truth of what he says who most certainly know it to be false For with what face can the Bp. say That a man may frequent the Dâ—ssenters Meetings all his life-time and yet have no security or hardly possibility of learning from their publick Teachings all the great mysteries of his Religion or Principles of his Faith and appeal to our selves as witnesses that hardly any one man in his life ever goes thro the necessary Articles of Faith or of Practice in his publick Sermons Dos he indeed hope to persuade the world that the great mysteries and Principles of the Christian Religion Fx. gr the doctrine of the Trinity in Unity the Incarnation of Christ his Offices as our Mediator Faith in him and Repentance towards God or Regeneration and Conversion the priviledges of all Believing Penitents their Pardon and Justification their Adoption and Right to the heavenly Inheritance the office of the H. Spirit as our Sanctifier and Comforter the necessity of his supernatural Aids the different future states of the Righteous and the Wicked the general Resurrection and
go very untowardly about the performing such a Task as the Bp. wou'd here set ' em III. There is yet less ground for that peculiar sense he has assign'd to Preaching in the New Testament He tells us in general It signifies to declare or proclaim the word of God as a Herald or Cryer proclaims the Laws and Orders of a King Hence saith he only those that proclaim'd the Gospel to such as had not heard it before or read the Old Testament to the people are said to Preach Preaching is distinguisht from Teaching and Exhortation and 't is observable that in the whole New Testament tho Reading the Scriptures is call'd Preaching yet interpreting ' em ' applying 'em or exhorting the people from 'em in a Christian Auditory is never call'd by that Name P. 71. And again p. 72. The Oâ—iginal words which properly signify Preaching are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From all which it is manifest that there are only two ways by which the word of God is properly Preacht The first is when 't is declar'd to those that never heard it before The second is when the very words of the Scripture are read publickly to the people as a Cryer dos a Proclamation which he dos not word himself but reads it in the words in which 't is deliver'd to to him Answ His Lp. wou'd do well to examin his Criticisms a little better before he assert 'em so confidently For there is none of these new ones he here offers but seem liable to very strong objections which I shou'd be glad to hear his solution of For against his new Notion of the sense of the word Preaching in the New Testament I wou'd propose this obvious one The Apostle Paul in writing his Epistle to the Romans styles those to whom he directs it Belov'd of God and call'd to be Saints and Thanks God that their Faith was spoken of throughout the whole world v. 7 8. And yet he tells 'em that he often purposed to come to 'em but was let hitherto v. 13. and adds v. 15. So much as is in me I am ready to preach the Gospel to you that are at Rome also And here is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us then apply it to one of these two ways of Preaching to which the Bp. has confin'd the sense of that word It cannot be understood of declaring the Gospell to thâ—se that never heard it before For he tells us Their Faith had been spoken of throughout the whole World So that the Gospel cou'd be no new tidings to ' em He must then if the Bp's Criticism be true mean no more than that he often purpos'd to see 'em because as much as in him was he was ready to read 'em some Chapters out of the Old Testament at Rome also Now if this were his main errand and business there he need not have been so much concern'd about the matter The disappointment of his purpose cou'd be no great prejudice to 'em unless he suppos'd they had none among 'em able to read Nor needed he speak of his reading a Chapter as so difficult a thing which he was ready to do as much as in him lay 'T is plain then the Apostle was a stranger to the Bp's notion of Preaching for he thought instructing those more fully in the doctrine of Christianity who had already embrac'd it might be fitly call'd by this name So when he tells us Preaching is distinguisht from Teaching How hard is it to reconcile this with the following Texts We read in the 28 Acts v. 30 31. That Paul abode two years at Rome preaching the kingdom of God and teaching those things which concern the Lord Jâ—sus Christ So that the Bp. is very curious to distinguish those two expressions which the Inspired Historian plainly took for synonimous ones So the same Writer gives us an account of the Apostle Paul's Speech to the Elders at Ephesus in which what he calls teaching 'em 20 Acts v. 20 he calls teachâ—ng the Gospel and preaching the kingdom of God among 'em v. 25. And in both these places the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is us'd and in this latter a phrase of the same import too with the other viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But perhaps an argument drawn from interest may prevail above any other The Apostle Paul tells us 1 Cor. 9.14 the Lord hath ordained that those who preach the Gospel shou'd live of the Gospel This Text he knows is generally applyed by Expositors to prove a maintenance due to ordinary Ministers And Mr. Mede particularly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here understands the reward of good tidings But if ordinary Pastors of the Church have no other way now left of preaching the Gospel but reading the Scriptures as according to the Bp's notion they have not I am afraid the people wou'd sadly grudge 'em so large Revenues on the bare account of such Preaching But if he 'll give the Apostle leave to explain his own meaning he 'll find that preaching is the same thing with Teaching or instructing the people in the Christian Doctrine For 't is so explain'd in those two parallel places 6 Gal. 6. Let him that is taught in the word communicate to him that teaches in all good things And 1 Tim. 5.17 Let the Elders that rule well be accounted worthy of double honour especially them that labour in word and doctrine If these be parallel Texts as Expositors have hitherto taken 'em to be then to teach to labour in word and doctrine are the same thing as to preach And by the way if the reward of good tidings be due to those that preach the Gospel and if Readers be now the only Preachers of it in a Christian Kingdom as the Bp's notion supposes how come things to be so unequally manag'd and so contrary to the Apostle's direction that they get the least share of the Reward for it Why are these true laborious preachers put off with so stingy an allowance while those Bishops that in his sense never preach at all engross the double honour to themselves both the Dignity and the Revenues which belong to such as preach the Gospel I shall only add the following Texts I hope the Bp. will grant that our Saviour commission'd his Apostles to preach when he sent 'em to disciple all Nations 28 Matth. two last ver And yet he enjoyns 'em to teach 'em all things he had commanded And the Apostle Paul accordingly in the same verse calls himself a preacher and a teacher 2 Tim 1.11 And these expressions are plainly us'd as equivalent ones 5 Acts 42. And they ceased not to teach and preach Jesus Christ So 15 Acts v. 35. Again he tells us That preaching is distinguisht from exhortation Now I think we have no reason to imagin the Apostle Paul understood any such distinction when he exhorts Timothy 2 Tim 4.2 to preach the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to
this for a just temptation to suspect that he has some design upon his Readers For the 5th Excuse p. 96. viz. That the Word of God that dead Letter is a dull formal thing without spirit or life where it is not applied c. I wonder what Dissenter suggested it to his Lordship For 't is a very dull pretence and yet I do not see that the main thing he insists on in his Answer dos vary much from the nature of the Objection For not to insist on his still calling that a human Invention which is undoubtedly of Divine Appointment and by his own Confession has the warrant of Scriptural Example p. 75 If there be any thing to the purpose against the Dissenters practice in his 3d. and 4th Consideration it must be founded on this supposition That 't is a great character of a Spiritual Man to love to hear the Scriptures read without any Exposition or Application but of a Carnal Man to delight more in Scripture read and expounded too then in the Scripture barely read For so he applies that noted passage of the Apostle Paul 1 Cor. 2.13 And thence He reproaches the Dissenters as notwithstanding all their pretences to a more then ordinary spiritualness and reformation little advanc't above the natural man that neither receives nor relishes the things of God at least not as they ought Answ If any thing cou'd put us out of conceit with Expositions of the Scripture it wou'd be such scurvy and abusive ones as this which his Lp. here offers And I do not believe there is any Dissenter but wou'd delight in the perusal of those excellent words of the Apostle while he nauseates such an insipid gloss on ' em For must it not argue a strange Confusion in a man's Notions of things to suppose those things so opposite and inconsistent that so admirably accord together Dos the Bishop think the style of the Scriptures is as familiar to ordinary Readers now as it was to those to whom the several parts of it were first immediately directed or that there is no difficulty in the ordinary parts of it that renders a brief Interpretation highly useful to the Church And do those love or relish the Word of God less then others who are not contented with the bare reading of it without desiring all the help their Teachers can give 'em for their right understanding and applying it Was it an Argument of a carnal mind in the Queen of Candace's Treasurer that he was not satisfied with reading God's Word by the Prophet Isaiah without desiring Philip to expound it 8. Acts 27 Is it so carnal a practice in Ministers to read Commentators on the Bible or in the People to desire to enjoy this fruit of their studies and labours Is it a carnal temper to be most affected with the Scriptures when we most clearly discern the true sense of 'em but on the contrary a spiritual disposition to delight in 'em most when we understand 'em least Or rather dos not such discourse as this look too like a shrewd design to gratifie the carnal and lazy humour of the Clergy by excusing 'em from the pains they should take in studying the Scriptures in order to the edifying their People by a judicious interpretation of ' em As if our Author wou'd have e'm all transform'd into such as the 49th Canon of the Church of England refers to who tho Benefic't yet being unlicens't to Preach are not to take on them to Expound in their own Cure or elsewhere any Scripture or matter of Doctrine and have no higher priviledge allow'd 'em then that they study to read aptly and plainly without glozing or adding the Homilies already set forth c. And by the way I perceive the Compilers of those Canons were great Strangers to our Author's Notion of Preaching But after he has examin'd the pretences he feigns the Dissenters to make for 't is evident they never brought any for not Reading the Scriptures he ventures to give us what he himself takes to be the true Reason of their supposed Neglect of it which he draws from 2 Tim. 4.3 of which he gives us an admirable Interpretation The Apostles words are For the time will come when they will not endure sound Doctrine but after their own Lusts shall heap up to themselves Teachers having itching Ears Now an itching Ear saith the Bp. is one that loves novelty and variety Because therefore our Church gives the People little that is new in her prayers or reading the Scriptures but retains a Form of sound words in the one and the plain word of God in the other Hence it is that some People cannot endure our service but heap up to themselves Teachers that instead of Prayers and Praises of God's immediate Appointment will gratify 'em every meeting with a new Prayer without troubling 'em with such Prayers and Sermons as they think old which are incomparably better Only the itching Ears of the People as the Apostle foretold are pleased with the novelty and variety of the one and disgust the repetition of the other as the Israelites did that of Angels Food 78 Ps 25.21 Num. 5. Answ If we be so fond of Novelty and Variety as the Bp. supposes he has been very studious to gratify our humour in this new Paraphrase of which I dare say no Expositor before him ever dream'd For whereas the Apostle is plainly speaking of such as cou'd not endure sound Doctrine and therefore sought out Teachers that wou'd gratify 'em with some new Doctrines more grateful to their Lusts or Fancys and entertain their itching Ears as the Apostle explains himself in the next verse with Fables instead of Truth The Bp. dos with profound judgment apply it to those that desire to have the Scriptures clearly explain'd to their Understandings and impartially applied to their Consciences As if the Apostle had here quarrell'd with the People for desiring Sermons when he had in the very verse before urg'd Timothy to preach the word To be instant in season and out of season To reprove rebuke exhort with all long suffering and Doctrine And if we shou'd grant the Bp. for once tho as I have shew'd him before there is no reason for it that the Apostle by preaching the word understood Reading it yet according to himself Rebuking reproving and exhorting with all long suffering and doctrine must imply an Exposition and Application of what was read So that the Bp. has unhappily expounded and applied this passage of the Apostle in direct opposition to the very scope of it which was to urg Timothy to constant preaching in our and the common sence of the word as the most effectuall means to cure people of that itching desire after such new Doctrines and Fables as wou'd please their wanton fancys or vitious Inclinations Whereas the Bp. imagines that the Apostle here condems the People's fondness for such Sermons as the very fault they were to be cur'd of
be instant in season and out of season to reprove rebuke exhort with all long-suffering and doctrine For these latter expressions seem to explain the former And I hope he will allow the Apostle Peter to have preacht in the 2 Acts from the 14th to the 40th ver And yet what he spoke is call'd an Exhortation v. 40. Nay to put the matter out of doubt 't is said of John the Baptist 3 Luke 18. That many other things in his Exhortation he preached unto the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again he saith That interpreting the Scriptures applying 'em and exhorting the people from 'em in a Christian Auditory is never call'd Preaching Now either those many discourses of the Apostles recorded in the Acts are not Preaching or else quite contrary to the Bp's notion Preaching was interpreting the scriptures applying 'em and exhorting the people from ' em For I would fain know what else he can make of the Apostle Peter's Sermon 2 Acts from the 14th to the 40th 3 Acts from the 12th to the end 4 Acts from the 8th to the 20th Of Stephen's 7 Acts. Of the Apostle Peter's 10 Acts from the 34th to the 44th Of the Apostle Paul's 13 Acts in which single instance the Bp. will find almost all his Notions overthrown together For v. 15. After the reading the Law and Prophets the Rulers of the Synagogue send to Paul and his company this Message Ye men and brethren if ye have any word of Exhortation for the people say on The Apostle addresses himself to comply with their proposal And accordingly his discourse contains an Explication of several passages out of the Old Testament relating to the promised seed of Abraham an application of 'em to our Blessed Saviour and an exhortation to 'em from thence to believe in him and not despise and reject him And this very discourse the Apostle calls declaring glad tidings or preaching for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 32. If the Bp. object this discourse was not in a Christian Auditory 't is easily answer'd What can the difference of the Auditory signify to alter the nature of the discourse As if the very same discourse in a Synagogue shou'd be preaching but quite another thing in a Christian Church 'T is plain here that the Apostle preacht when he interpreted the Scriptures relating to Christ applyed 'em and exhorted the people from 'em so that these are the same thing And if he still pretend that such Exposition and Application had some other name given it when us'd in a Christian Auditory than that of preaching I shall to remove this shadow of a pretence farther add I suppose he will not doubt but the Apostle Paul either found or at least planted a Christian Church at Rome long before his two years expir'd and yet he is all that time said to preach the kingdom of God among ' em So no doubt there was a Christian Churâ—h at Ephesus and yet Timothy residing there is exhorted to preach the word to be instant in season and out of season And in the place I first alledg'd the Apostle Paul was desirous to preach the Gospel to those at Rome whose Faith was already so eminent and so publickly known and celebrated And indeed tho the Gospel be in the strictest sense only news to those that first hear it yet it dos not cease to be good tidings or a joyful message for being often repeated So that since the Bp. has so ill hap in every one of his Criticisms I wou'd advise him to be more sparing and deliberate in offering 'em to publick view for his talent dos not seem to lye much that way IV. The Scriptures have left it to human prudence to determine What portion of 'em shall be read in our publick Assemblys and in what order and method To clear this We must consider there are two ways of Reading the Scriptures in order to the peoples instruction from ' em As either 1. When some considâ—rable portion of 'em is read together As some part of a Book or Epistle a Psalm c. For the division of the Scriptures into chapter and verse are but a matter of late Invention 2. When several passages are read out of several Books of the Old or New Testament which are parallel to each other and serve to explain the same Doctrine or clear and enforce the same duty And tho the phrase of Reading the Scriptures be by common custom appropriated to the former yet if we will speak strictly It dos as truly belong to the latter and 't is of this latter way of Reading the Scriptures for the people's instruction that we have the clearest warrant from the examples of the Apostles and the accounts given us in the New Testament of the practice of the Christian Church Nor do those banish either of these ways of reading either an entire portion or several parallel Texts that interpose an explicatory and applicatory Paraphrase between the several parts that are read Nor dos the Bp that I can find so much as pretend to produce any thing from Scripture against the intermixing such a paraphrase in our reading the Scriptures Now if he consult all the Sermons of the Apostles recorded in the Acts he will find that they did read or what is the same did recite verbatim and propose to the consideration of the people several passages of the word of God all tending to illustrate and prove some truth or duty of the Christian Religion And their practice herein was conformable to that of our Blessed Saviour who employd the first Christian Sabbath I mean the day of his Resurrection not in reading an entire portion of Scripture but in expounding to the two Disciples all those passages in Moses and the Prophets that related to himself and his death resurrection and ascention 24 Luke 24 Luke from the 13th to the 28th Nor do I find in that account given of the Worship of Christian Churches 1 Cor. 14 chap. any mention made of Reading the Scriptures as a distinct thing from Doctrine and Interpretation So that I know of no one precept or example in all the New Testament relating to the Christian Church for this way of reading unless what may be inferr'd from the 4 Col. 16. And when this Epistle is read omong you cause that it be read also in the Church of the Laodiceans and that ye likewise read the Epistle from Laodicea But then we must not urge the Inference from these words too far for I know of none that think themselves oblig'd by it to read a whole Epistle at one time tho no doubt it was fit the Colossians shou'd so read this Epistle then as we shou'd be as forward to read a much longer that came newly to us from the same inspired Pen. And yet because reading an entire portion of Scripture was so constantly practis'd in the Old Testament and the reason of it seems in part to extend to us I do