A01760:1086
A dispute against the English-popish ceremonies, obtruded upon the Church of Scotland Wherein not…A dispute against the English-popish ceremonies, obtruded vpon the Church of Scotland Wherein not…
A dispute against the English-popish ceremonies, obtruded upon the Church of Scotland Wherein not only our own arguments [sic] against the same are strongly confirmed, but likewise the answers and defences of our opposites, such as Hooker, Morton ... Forbesse, &c. particularly confuted.A dispute against the English-popish ceremonies, obtruded vpon the Church of Scotland Wherein not only our ovvne argumemts [sic] against the same are strongly confirmed, but likewise the ansvveres and defences of our opposites, such as Hooker, Mortoune ... Forbesse, &c. particularly confuted.
Leiden: printed by W. Christiaens, 1637
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The first is concerning offering peace to all: which law is general and common, as well to the Canaanites, as to foreign Nations. When thou comest night unto a City to fight against it, then proclaim peace unto it. And it shall be, if it make thee answer of peace, then it shall be that all the people that is found therein shall be tributaries unto thee, and they shall serve thee. Which Commandment was afterward observed by Israel, of whom we read. cThat when Israel was strong, they put the Canaanites to tribute, and did not utterly drive them out. By dSolomon also, who did not cut off the people that were left of the Hittites, and the Amorites, but only made them to pay tribute. That which I say, is further confirmed by eanother place, where it is said, There was not a City that made peace with the children of Israel, save the Hivites the inhabitants of Gibeon: all other they took in Battle. For it was of the Lord to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly, and that they might have no favour: but that he might destroy them, as the Lord commanded Moses. From which words it appeareth, that if the Canaanites had made peace with the children of Israel, they were to show them favour; and that they were bound by the Commandment of the Lord to destroy them, then only and in that case, if they would not accept peace, but make war; whence it cometh, that the cause of the destruction of the Canaanites, is imputed to their own hardness and contumacy in not accepting of peace; and not to any Commandment which God had given to Israel, for destroying them. In a word, it was voluntas signi, which in fone place showed the Israelites, what was their duty, namely to offer peace to all, even to the Canaanites, and not to cut them off, if they should accept the peace. But it was, voluntas beneplaciti, which (as we read in ganother place) decreed to deliver the Canaanites, before the Israelites, that is, to harden their hearts to come against them in B•ttell, and so to overrule the matter by a secret and inscrutable providence, that the Israelites might lawfully and should certainly destroy them, and show them no mercy.