_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 were both ancient and lawful, and agreeable to God’s word, were notwithstanding of necessity to be abolished, because of their superstition and wicked abuse.