The riches of Gods love unto the vessels of mercy, consistent with his absolute…The riches of Gods love unto the vessells of mercy, consistent with his absolute…

3. In the same language he prosecutes his vile cause, giving manifest evidence to the world that it cannot be supported without lies, nor embraced by any but those whom God in his secret judgments hath given over to strong illusions to believe lies, It is not incredible to me that ever any Papist or Protestant hath affirmed that God necessitates the will to sin; They generally acknowledge that evil hath no cause efficient, but deficient only: The term of God's operation is no other then the substance of the act, which as an entity, and as an act must necessarily proceed from God, as Aquinas hath delivered. And albeit they maintain that God's concurrence to the producing of the act doth work upon the will of the creature which, from the first time that Divines came resolutely unto the acknowledgement of this Divine concourse to the act of sin, hath also been received as I have showed in my Vinaiciae. For Peter Lombard disputing on either side about this concurrence, leaves it indifferent to the Reader to embrace either part: Either the affirmative that God doth concur to every act, though it be sinful or the negative. Yet I say as many as do maintain the affirmative, do so maintain God's motion upon the creatures will, as to move it only agreeably unto it's nature, namely to work freely not necessarily. Like as he moves necessary Agents to work necessarily, and contingent Agents to work contingently. And if this Author be ignorant hereof, which may well give him boldness. For who so bold as blind Bayard? What doth he other in all this but betray his own shame coming to discourse on such an argument, as an ass comes to play upon an harp, as the proverb speaks. But if he be not ignorant of this, what unshamefastnesse doth he manifest all along, making bold only upon the simplicity and ignorance of his Reader to gull him, and abuse him, and draw him along to oppose the free grace of God in predestination and regeneration, under colour of making God the Author of sin in the point of reprobation; which yet he despairs of making good against us without notorious untruths, and that undoubtedly delivered against his own knowledge. For what Author hath he produced to justify this that any of our Divines maintains that God necessitates the will of man to sin?

3. In the same language he prosecutes his vile cause, giving manifest evidence to the world that it cannot be supported without lyes, nor embraced by any but those whom God in his secret judgments hath given over to strong illusions to believe lyes, It is not incredible to me that ever any Papist or Protestant hath affirmed that God necessitates the will to sinne; They generally acknowledge that evill hath no cause efficient, but deficient only: The terme of God's operation is no other then the substance of the act, which as an entity, and as an act must necessarily proceed from God, as Aquinas hath delivered. And albeit they maintaine that God's concurrence to the producing of the act doth worke upon the will of the creature which, from the first time that Divines came resolutely unto the acknowledgment of this Divine concourse to the act of sin, hath also been received as I have shewed in my Vinaiciae. For Peter Lombard disputing on either side about this concurrence, leaves it indifferent to the Reader to imbrace either part: Either the affirmative that God doth concurre to every act, though it be sinfull or the negative. Yet I say as many as doe maintaine the affirmative, doe so maintaine God's motion upon the creatures will, as to move it only agreably unto it's nature, namely to work freely not necessarily. Like as he moves necessary Agents to work necessarily, and contingent Agents to worke contingently. And if this Authour be ignorant hereof, which may well give him boldnes. For who so bold as blind Bayard? What doth he other in all this but betray his own shame comming to discourse on such an argument, as an asse comes to play upon an harp, as the proverbe speaks. But if he be not ignorant of this, what unshamefastnesse doth he manifest all along, making bold only upon the simplicity and ignorance of his Reader to gull him, and abuse him, and draw him along to oppose the free grace of God in predestination and regeneration, under colour of making God the Authour of sinne in the point of reprobation; which yet he despaires of making good against us without notorious untruths, and that undoubtedly delivered against his own knowledge. For what Authour hath he produced to justifie this that any of our Divines maintaines that God necessitates the will of man to sin?