(4.) Fourthly, The sin of distrust is another evil that he drives at; he would have men conclude that God cannot or will not deliver. ‘Can God prepare a table in the wilderness?’ said the Israelites, by the power of temptation, when they were distressed, [Ps. lxxviii. 19.]
(5.) Fifthly, Another evil aimed at in such a case, is to put us upon indirect courses and ways to escape from our troubles. Flectere si nequeo superos, &c. Saul went to the witch of Endor when God answered him not. Distresses naturally prompt such things, and a little temptation makes us comply, as is noted by the wise man’s desire, ‘Give me not poverty, lest I put out my hand and steal,’ [Prov. xxx. 9.] Distresses of poverty put men upon theft and unlawful ways.
The reasons of Satan’s tempting the afflicted are these:—
(1.) First, That outward afflictions are a load and burden. This gives a probability that his designs may the better take place. It is easy to overthrow those that are bowed down, to break those that are bruised, to master those that are weary and weak-handed.
(2.) Secondly, An afflicted estate is a temptation of itself, and naturally dictates evil things. It is half of his design brought to his hand, it affords variety of matter for a temptation to work on.
(3.) Thirdly, Such a condition strongly backs a temptation, and furnisheth many arguments for a prevalency; for troubles are serious things; they speak to the heart, and what they speak, they speak fiercely; they represent things otherwise than common discovery can do, and for the most part they shew an ingenuity in multiplying fears, and aggravating hazard, and ascertaining suspected events, so that Satan can scarce desire a fairer hit than what these offer him.
(4.) Fourthly, They also give him the advantage of darkness; for to such their ‘way is hid,’ Job iii. 23, and God hath hedged them in; they neither know where they are, whether their trouble be a chastisement of sin, or for trial, or for prevention of miscarriage, or to make way for more comfortable manifestations; and as little know they how to behave themselves in their trouble, or how and when to get out of it. In such groping uncertainties, it is scarce possible but they should be put wrong.
(5.) Fifthly, An afflicted condition brings on weakness and indisposition to duty; it makes the hands weak, and the knees feeble. This made Job to faint, chap. iv. 5; this dried up David’s strength. The first assault of an affliction doth stound, and put it into such a confusion, that hope turns back, and faith is to seek, and every grace so out of order, that a man shall be unable to do anything of duty in a comfortable manner.
(6.) Sixthly, In this case men are apt to conclude their prayers are not heard: ‘I cry in the day-time, and thou hearest not,’ [Ps. xxii. 2,] says David; ‘Hath the Lord forgotten to be gracious?’ [Ps. lxxvii. 9.] And with such seeming probability is this urged upon us by affliction, that Job professeth he could not believe his own sense and knowledge in such a case. ‘If I had called, and he had answered me; yet would I not believe that he had hearkened unto my voice,’ Job ix. 16.
(7.) Seventhly, Afflictions strongly fix guilt upon us, and represent God ‘searching out our iniquities, and inquiring after our sin,’ Job x. 6.