judge blindly, or by an implicit faith, &c., but by their own light.  For all the people to have such full information and knowledge of every cause, cannot but take up abundance of time, (many of the people being slow of understanding and extremely disposed to puzzle, distract, and confound one another in any business to be transacted in common by them all.) If these matters of discipline be managed by them on the sabbath day after the dispatch of other public ordinances, ministry of the word, prayer, sacraments, &c., what time can remain for family duties privately, as repeating sermons, and meditating upon the word, searching the Scriptures, whether things preached be so indeed, reading the Scriptures, catechizing their children and servants, &c.? and how will the life of religion in families, yea, and in churches also, languish, if these family exercises be not conscientiously upheld?  If they be managed on the week days, how can all the people spare so much time, as still to be present, when perhaps many of them have much ado all the week long to provide food and raiment, and other necessaries for their families? and “if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel,” 1 Tim. v. 8.  Let the case of the church of Arnheim[39] witness the mischief and absurdity of this popular government once for all.

4.  Hereby, finally, the community of the faithful (being accounted the proper subject of the power of the keys) have authority and power not only to elect, but also to ordain their own officers, their pastors and teachers.  And this they of the independent judgment plainly confess in these words:[40] Though the office of a pastor in general be immediately from Christ, and the authority from him also, yet the application of this office, and of this authority to this elect person, is by the church; and therefore the church hath sufficient and just warrant, as to elect and call a presbyter unto an office, so to ordain him to it by imposition of hands.  They that have power to elect a king, have power also to depute some in their name to set the crown upon his head.  But for the whole church or community to ordain presbyters by imposition of hands, is very absurd.  For, 1.  Their women and children, being members of the church and of the community, may join in ordaining presbyters by imposing of hands, and have as great an influence in appointing them that shall actually impose hands, as the rest of the church members have, being as properly members as they. 2.  Then the community, that generally are unable to judge of the fitness and sufficiency of presbyters for the pastoral office, in point of necessary gifts of learning, &c., shall, without judicious satisfaction herein by previous examination, ordain men notwithstanding to the highest ordinary office in the church.  How ignorantly, how doubtfully, how irregularly, how unwarrantably, let the reader judge. 3.  Then the community of the faithful may assume to themselves power to execute this ordinary act of ordination of officers, without all precept of Christ or his apostles, and without all warrant of the apostolical churches.  But how absurd these things be, each moderate capacity may conceive.  Further absurdities hereupon are declared by Mr. Bain,[41] and after him by Mr. Ball.[42]