XX. Other public readings there are of books and writings not canonical, whereby the Church doth also preach, or openly make known the doctrine of virtuous conversation; whereupon besides those things in regard whereof we are thought to read the Scriptures of God amiss, it is thought amiss1 that we read in our churches any thing at all besides the Scriptures. To exclude the reading of any such profitable instruction as the Church hath devised for the better understanding of Scripture, or for the easier training up of the people in holiness and righteousness of life, they plead2 that God in the Law would have nothing brought into the temple, neither besoms, nor flesh-hooks, nor trumpets, but those only which were sanctified; that for the expounding of darker places we ought to follow the Jews’ polity3, who under Antiochus, where they had not the commodity of sermons, appointed always at their meeting somewhat out of the Prophets to be read together with the Law, and so by the one made the other plainer to be understood; that before and after our Saviour’s coming they neither read Onkelos nor Jonathan’s paraphrase, though having both, but contented themselves with the reading only of scriptures; that if in the primitive Church there had been any thing read besides the monuments of the Prophets and Apostles4, Justin Martyr5 and Origen6 who mention these would have spoken of the other likewise; that the most ancient and best councils forbid any thing to be read in churches saving canonical Scripture only7; that when other things were afterwards permitted8, fault was found with it9, it succeeded but ill, the Bible itself was thereby in time quite and clean thrust out.
Which arguments, if they be only brought in token of the author’s good will and meaning towards the cause which they would set forward, must accordingly be accepted of by them who already are persuaded the same way. But if their drift and purpose be to persuade others, it would be demanded, by what rule the legal hallowing of besoms and flesh-hooks must needs exclude all other readings in the church save Scripture. Things sanctified were thereby in such sort appropriated unto God, as that they might never afterwards again be made common. For which cause the Lord, to sign and mark them as his own, appointed oil of holy ointment, the like whereunto it was not lawful to make for ordinary and daily uses10. Thus the anointing of Aaron and his sons tied them to the office of the priesthood for ever11; the anointing, not of those silver trumpets (which Moses as well for secular as sacred uses was commanded to make, not to sanctify12), but the unction of the tabernacle, the table, the laver, the altar of God, with all the instruments appertaining thereunto13, this made them for ever holy unto him in whose service they were employed. But what of this? Doth it hereupon follow that all things now in the church “from the greatest to the least” are unholy, which the Lord hath not himself precisely instituted? For so those rudiments they say do import14. Then is there nothing holy which the Church by her authority hath appointed, and consequently all positive ordinances that ever were made by ecclesiastical power touching spiritual affairs are profane, they are unholy.