and Athens was governed by the Ar•opagus, not by the inferior Office-bearers, who did only take heed, how the Laws were observed. But let us now see what is objected against this power of Ruling Elders, to voice in Council, and to Judge of all things, even matters of faith treated therein. First it is alleged that lay-men have not such abilities, of gifts and learning, as to judge aright of such matters. But I dare say there are Ruling Elders in Scotland, who in a theological dispute, should powerfully spoil many of those who make ⟨p. 101⟩this objection. 2. Antonius Sadeel, Johannes a Lasco, Morney, and such like show plainly to the world, that gifts & singular learning, are not tied to Bishops and Doctors of the Church. 3. Neither do men of subtle wits and deepest learning, prove always fittest to dispute and determine questions of faith. It is marked in the history of the Council of Nice, that there was a Lay-man therein, of a simple and sincere mind, who put to silence a subtle Philosopher, whom all the Bishops could not compes•e. 4. There are many both in Parliament and secret Council without all controversy able to give their suffrages, and to judge of matters in hand, who notwithstanding, are not of such learning and Eloquence as to enter into the lists of a public dispute. 5. And if the gifts and abilities, of the most part of ruling Elders, were as small as their adversaries will be pleased to call them, yet this concludeth nothing against their right power of voicing, but only against their aptitude and fitness unto that, whereto their right would carry them. And we doubt that every Pastor be well gifted, for all which cometh within the compass of his vocation, or doth well every thing, which he hath power to do. Another objection is made from 1. Cor. 14.32. The spirits of the Prophets, ar• subject to the Prophets: whence they collect, ⟨p. 102⟩that prophets, and preachers of the word, ought to be judged by such as themselves are, that is by Prophets and Preachers, and by none other.1 To this we say, 1. There own Camero giveth us another commentary upon that place, rightly observing, that the Apostle there speaketh nothing of trying or judging the spirits, but only of the order, which is to be kept in the Church:
and Athens was governed by the Ar•opagus, not by the inferiour Office-bearers, who did only take heed, how the Lawes were observed. But let us now see what is objected against this power of Ruling Elders, to voice in Councill, and to Iudge of all things, even matters of faith treated therein. First it is alleadged that lay-men have not such abilities, of gifts and learning, as to judge aright of such matters. But I dare say there are Ruling Elders in Scotlād, who in a theological dispute, should powerfully spoyle many of those who make ⟨p. 101⟩this objection. 2. Antonius Sadeel, Iohannes a Lasco, Morney, and such like shew plainely to the world, that gifts & singular learning, are not tyed to Bishops and Doctors of the Church. 3. Neither doe men of subtile wits and deepest learning, prove alwayes fittest to dispute and determine questions of faith. It is marked in ye historie of the Councill of Nice, that there was a Lay-man therein, of a simple and sincere mind, who put to silence a subtile Philosopher, whom all the Bishops could not compes•e. 4. There are many both in Parliament and secret Counsell without all controversie able to give their suffrages, and to judge of matters in hand, who notwithstanding, are not of such learning and Eloquence as to enter into the lists of a publique dispute. 5. And if the gifts and abilities, of the most part of ruling Elders, were as small as their adversaries will be pleased to call them, yet this concludeth nothing against their right power of voicing, but onely against their aptitude and fitnesse unto that, whereto their right would carry them. And we doubt that every Pastour be well gifted, for all which cōmeth within the compasse of his vocation, or doth well every thing, which he hath power to doe. Another objection is made from 1. Cor. 14.32. The spirits of the Prophets, ar• subject to the Prophets: whence they collect, ⟨p. 102⟩that prophets, and preachers of the word, ought to be judged by such as themselves are, that is by Prophets and Preachers, and by none other.1 To this we say, 1. There owne Camero giveth us another commentarie upon that place, rightly observing, that the Apostle there speaketh nothing of trying or judging the spirits, but onely of the order, which is to be kept in the Church:
- 1Praelect• c•m. 3• p 1176, •61.
