1. That which hindreth him is the weakness that came upon him by reason of sin. Now God only made the man, but man's listening to Satan made him a sinner, which is the cause of all his weakness: this therefore is it that hindreth him, and that also disenableth him in seeking the salvation of his soul. 'Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man' (James 1:13). 'God made man upright; but they have sought out many inventions' (Eccl 7:29; Eze 16:30; Hosea 13:9, 14:1; Gen 3:8-11).
2. It hindreth not in itself, for it taketh not anything from a man that would help him, might it continue with him; it takes not away the least part of his strength, wisdom, courage, innocency, or will to good; all these were lost by the fall, in that day when he died the death. Nay, reprobation under some consideration did rather establish all these upon the reprobate; for as it decrees him left, so left upright. Wherefore man's hindrance cometh on him from other means, even by the fall, and not by the simple act of eternal reprobation (Gen 3).
3. As reprobation hindreth not either of these two ways, so neither is it from this simple act that Satan is permitted either to tempt them, that they might be tried, or that they might be overthrown.
(1.) It is not by this act that Satan is permitted to tempt them that they might be tried; because then the Son of God himself must be reached by this reprobation; he being tempted by the devil as much, if not more than any. Yea, and then must every one of the elect be under eternal reprobation; for they also, and that after their conversion, are greatly assaulted by him. 'Many are the troubles of the righteous,' &c. (Matt 4:1,2; Heb 2:17, 4:15).
(2.) Neither is it from the act of reprobation that sin hath entered the world, no more than from election, because those under the power of election did not only fall at first, but do still generally as foully, before conversion, as the reprobate himself. Whereas, if either the temptation, or the fall, were by virtue of reprobation, then the reprobates, and they only, should have been tempted, and have fallen. The temptation then, and the fall, doth come from other means, and so the hindrance of the reprobate, than from eternal reprobation. For the temptation, the fall and hindrance being universal, but the act of reprobation particular, the hindrance must needs come from such a cause as taketh hold on all men, which indeed is the fall; the cause of which was neither election nor reprobation, but man's voluntary listening to the tempter (Rom 3:9).
(3.) It is yet far more evident that reprobation hindreth no man from seeking the salvation of his soul: because notwithstanding all that reprobation doth, yet God giveth to divers of the reprobates great encouragements thereto; to wit, the tenders of the gospel in general, not excluding any; great light also to understand it, with many a sweet taste of the good word of God, and the powers of the world to come; he maketh them sometimes also to be partakers of the Holy Ghost, and admitteth many of them into fellowship with his elect; yea, some of them to be rulers, teachers, and governors in his house: all which, without doubt, both are and ought to be great encouragements even to the reprobates themselves, to seek the salvation of their souls (Matt 11:28; Rev 22:17; Heb 6:4,5; Matt 25:1,2; Acts 1:16,17).
Second, As it hindreth not in itself, so it hindreth not by its doctrine: for, all that this doctrine saith is, that some are left out of God's election, as considered upright. Now this doctrine cannot hinder any man. For,
1. No man still stands upright.
2. Though it saith some are left, yet it points at no man, it nameth no man, it binds all faces in secret. So then, if it hinder, it hindreth all, even the elect as well as reprobate; for the reprobate hath as much ground to judge himself elect, as the very elect himself hath, before he be converted, being both alike in a state of nature and unbelief, and both alike visibly liable to the curse, for the breach of the commandment. Again, As they are equals here, so also have they ground alike to close in with Christ and live; even the open, free, and full invitation of the gospel, and promise of life and salvation, by the faith of Jesus Christ (Eph 2:1,2; Rom 3:9; John 3:16; 2 Cor 5:19-21; Rev 21:6, 22:17).
3. It is evident also by experience, that this doctrine doth not, in deed, neither can it hinder any (this doctrine I mean, when both rightly stated and rightly used) because many who have been greatly afflicted about this matter, have yet at last had comfort; which comfort, when they have received it, hath been to them as an argument that the thing they feared before, was not because of reprobation rightly stated; but its doctrine much abused was the cause of their affliction: and had they had the same light at first they received afterwards, their troubles then would soon have fled, as also now they do. Wherefore discouragement comes from want of light, because they are not skilful in the word of righteousness: for had the discouragement at first been true, which yet it could not be, unless the person knew by name himself under eternal reprobation, which is indeed impossible, then his light would have pinched him harder; light would rather have fastened this his fear, than at all have rid him of it (Heb 5:12-14).