and in some cases, it
may be expedient to rase and pull down some temples polluted with idols,
where other temples may be had to serve sufficiently the assemblies of
Christian congregations (which is all I plead for), therefore I leave this
purpose and return to Dr Forbesse.

_Sect._ 10. As touching matrimonial benediction, it is also exempted out
of the compass of our present argument, because through divine institution
it hath a necessary use, as we have said. And though the Doctor, to make
it appear that a pastor's performing of the same is a thing indifferent,
allegeth, that in Scripture there is nothing commanded thereanent; yet
plain it is from Scripture itself, that matrimonial benediction ought to
be given by a pastor; for God hath commanded his ministers to bless his
people, Num. vi., which by just analogy belongeth to the ministers of the
gospel; neither is there any ground for making herein a difference betwixt
them and the minister of the law, but we must conceive the commandment to
tie both alike to the blessing of God's people. Unto which ministerial
duty of blessing, because no such limits can be set as may exclude
matrimonial blessing, therefore they are bound to the performance of it
also. And if farther we consider, that the duty of blessing was performed
by the minister of the Lord, Heb. vi. 7, even before the law of Moses, we
are yet more confirmed to think, that the blessing of the people was not
commanded in the law as a thing peculiar and proper to the Levitical
priesthood, but as a moral and perpetual duty belonging to the Lord's
ministers for ever. Wherefore, notwithstanding of any abuse of matrimonial
benediction among Papists, yet, forasmuch as it hath a necessary use in
the church, and may not (as the controverted ceremonies may) be well
spared, it is manifest that it cometh not under the respect and account of
those things whereof our argument speaketh.

_Sect._ 11. Lastly, Whereas the Doctor would bear his reader in hand, that
in the judgment of wise reformators, even such things as have been brought
in use by men only, without God's institution, are not to be ever taken
away, for the abuse which followeth upon them; let reformators speak for
themselves: _Nos quoque priscos ritus, quibus indifferenter uti licet,
quia verbo Dei consentanei sunt, non rejicimus; modo ne superstitio et
pravus abusus eos abolere cogat_.(543) This was the judgment of the wisest
reformators,--that rights which we