Reprobation asserted, or, The doctrine of eternal election & reprobation promiscuously handled in eleven…

That it is not the Cause of Sin, it is evident, 1. Because the Elect are as much involved therein, as those that are passed by. 2. It leaveth him not infirm; for he is by an after-Act, to wit, of Creation, formed perfectly upright. 3. That Reprobation infuseth no sin, appeareth, because it is the Act of God. 4. That it taketh nothing (that good is) from him, is also manifest, it being only a leaving of him. 5. And that it is not by this Act that Satan is permitted to tempt, or the Reprobate to sin, is manifest; because as Christ was tempted, so the Elect fall as much into the temptation, at least many of them, as many of those that are Reprobate: Whereas if these things came by Reprobation, then the Reprobate would be only concerned therein. All which will be further handled in these questions yet behind.

That it is not the Cause of Sin, it is evident, 1. Because the Elect are as much involved therein, as those that are passed by. 2. It leaveth him not infirm; for he is by an after-Act, to wit, of Creation, formed perfectly upright. 3. That Reprobation infuseth no sin, appeareth, because it is the Act of God. 4. That it taketh nothing (that good is) from him, is also manifest, it being onely a leaving of him. 5. And that it is not by this Act that Satan is permitted to tempt, or the Reprobate to sin, is manifest; because as Christ was tempted, so the Elect fall as much into the temptation, at least many of them, as many of those that are Reprobate: Whereas if these things came by Reprobation, then the Reprobate would be onely concerned therein. All which will be further handled in these questions yet behind.

Object. From what hath been said, there is concluded this at least, That God hath infallibly determined, and that before the World, the infallible damnation of some of his Creatures: for if God hath before the World bound some over to eternal punishment, and that as you say, for sin; then this determination must either be fallible or infallible; not fallible, for then your other position ⟨p. 15⟩of the certainty of the number of Gods Elect, is shaken; unless you hold that there may be a number that shall neither go to Heaven nor Hell. Well then, if God hath indeed determined, fore-determined, that some must infallibly perish; doth not this his Determination lay a necessity on the Reprobate to sin, that he may be damned; for, No sin, no damnation; that is your own Argument.