course of his Temptations he hath a general Commiffion under fuch reftraints and limitations as pleaseth the most High to put upon him, but in these he must have a Special Order, as we fee in Job's Cafe.

Secondly, Such Temptations have also a Special Ground. Either the prefent State and Pofture of our Condition is fuch as Satan apprehends highly advantagious for his design,and therefore he defires to have the winnowing of us at fuch a Seafon; or there are more than ordinary Difpofitions and Inclinations in our heart to what we are directly tempted to, or to fome other confequent defign: these animate and encourage him to high refolves of profecuting us more closely,upon an expectation that a continued-Sollicitation is most likely to prevail at the long run.

Thirdly, It is poffible that fuch Temptations may stand out against the Endeavours of many Prayers, and that we shall find they are not fo easily shaken off as the Viper that was upon Pauls hand. Paul (2 Cor. 12.8.) prayed thrice against the Meffenger of Satan, that is, (as Eftims and others interpret) he Prayed often and fervently, and yet it departed not.

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Fourthly, Such Temptations give no reft nor intermiffion, men are haunted and dogged by them, what way foever they go, they still hear the fame things, and cannot command their thoughts to give an exclufion to his Motions, but ftill by renewed difputes and arguings,or by clamorous Importunities, they are vexed and tormented: which furely fhews an high degree of earneftnefs and Impudency in Satan.

Fifthly, Thefe are confequently very burdenfome, exceeding Irkfome and Tirefome to us. Paul calls them Buffetings,for their trouble and molestation. Satan fo molested Job in his Affliction by inward accufations and troubles of terror, that as an overwearied man he cries out he had no quiet, and that he was disappointed of his hope of eafe, in fleep, because he was then feared with dreams and terrified with Vifions.

Sixthly, Thefe are alfo upon a fpecial design on God's part, `either to find us work, and to keep us doing, or to prevent Sin and Miscarriage to keep down our pride, left we should be exalted above measure; to awaken us from Slothfulness and Security, left we should fettle upon our Lees; or to be an occafion of his Grace, and an Evidence of his Power in our preservation, fatisfying us and others, that in the greatest Shocks of our Spiritual Battel, his Grace

Applic. 1.

is fufficient for us. Upon thefe, and fuch like defigns as thefe, doth the most wife God permit it.

Seventhly, Satan doth not attempt Temptations of this kind but upon a fpecial defign, and that either because he hopes by a violent and pertinacious Impetuofity at length to prevail, or that he would pleafe himself to moleft us; for furely the crys and complainings of Gods Children are Mufick in his Ears; or at least, upon a defign to difcourage us in our Services, and to make way for other Temptations of Murmuring, Blafphemy, Defpair, &c. Which are as a Referve or Ambufhment laid in wait for us. The Inferences from hence are these two.

That the Children of God under fuch Temptations may be encouraged under a patient expectation, by confidering that Chrift did undergo the like Affaults from Satan: 'tis in it felf tedious and difheartning, but they may fee,

Firft, That this way of trouble is ufual, and that to the best,and therefore they should not faint underit...

Secondly, That Grace is fufficient to preferve from the prevalency of the most carneft Temptations, even there, where our Heavenly Father thinks it not fit to preferve us from the trouble of them. When Paul gives the highest Security that the Faithfulness of God 1 Cor. 10. 13. can afford, that Temptations fhall not be above Strength, or the Ability that fhall be given them; he tells them they are not to expect always fuch aids as shall presently drive away the Temptation that it must immediately Vanish or that their Temptations fhall become light and contemptible, but that Gods Faithfulness will be no further engaged in the General, than (1.) to make their Temptations tolerable, that they may be able to bear them though not without much to do. (2.) That the way of Efcape fhall be concurrent with the continuance of the Temptation, that though the Temptation abide, yet we shall be aided under it. (3.) That yet he is as careful of our help in Temptations, as he is ready to commiffionate them,when need requires,his refolves that we should be tempted, and his refolves that we should be fuccoured, they bear the fame date. With the Temptation he will make a way to efcape.

Thirdly, That fuch Temptations do not argue (1.) Either a Likelyhood much lefs a neceffity that they fhould prevail; nor (2.) any want of care and love in God; nor (3.) do they always evidence a more than ordinary proneness and Inclination in us; for Chrift (who was moft averfe to the leaft of Sin, who was highest in God's love,

against

against whom there was no poffibility he fhould prevail, yet)was thus tempted.

Secondly, In fuch continued Violences, it will concern us to Applic, 2. make Stout Refiftances, acording to the Counsel of Jam. 4.7. Refift the Devil, and he will fly.

Object. But I have done fo, and yet the Temptation is the Object. fame, and ftill continues?

Anfw. First, 'Tis not enough to refift, but we muft continue to Anfw. 1. do fo. Some make limited refittances, as befieged Perfons, that fet a time for their holding out, and then if they be not relieved at that time, they yield; but we muft refolve a perpetual refiftance, as long as the Temptation lafts; when one hand is beaten off, we muft hold by another; when both are beaten of, we must (as it were) hold by our Teeth.

Secondly, In a faithful refiftance, we may caft the whole matter upon God, and engage him in the Quarrel, as David; I will say unto God, why hast thou forfaken me? &c.

Object. But how is it confiftent with Truth that the Tempta- Object. tion fhould continue, when James tells us, that Satan will fly upon Refiftance?

Anfw. 1. It may be, the Refiftance is not as it ought, and fo Anfw. 1. the blame is ours; If we be not ferious, (as fome who defie the Devil in words, and refift him by croffing themfelves, things which doubtlefs the Devil laughs at) or if in the Confidence of a prefumptuous Bravado, or if not with that Humility and Care that is requifite, It will be no wonder if he depart not.

Secondly, He doth fly at every refiftance more or lefs, he doth give back, and is difcouraged, and is a lofer by every Oppofition.

Thirdly, Though the Scripture fay that he fhall flie, (that is, fooner or later) yet it doth not fay, that he fhall do fo Immediately (though moft ufually he doth fo,where he is peremptorily rejected) but in fome Cafes time must be allowed, for the Devil (as it is in Chryfoftom's Comparîfon) ftands like a Fawning Dog fcratching and waving his Tail, and if any thing be given him, it makes him importunate for more; yet though we give him nothing, we cannot expect that the firft or fecond denial fhould make him ceafe his trouble; as he hath been encouraged by former Compliances, fo will he not be difcouraged, but with many and continued denials.

Lightfoot
Harm, in loc.

Obf. 4.

Luk. 8. 13.

I Pet. 1.6.

2 Per. 2. 9.

If we confider the Faft of Chrift, as an occafion defigned by God. for an advantage to the Temptation, and then look upon his condition in the Wilderness being under bazards from wild Beafts,in want of neceffaries, and without a poffibility of fupplies in an ufual way, and alfo under the difcomforts of Cold and long Nights (for according to the conjectures of fome this was about our October and November) Then we may observe,

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That 'tis Satans way, to fecond outward Diftreffes and Afflictions with inward Temptations. We fee the like carriage of Satan, tóward Job. His Affliction was followed with many Temptations, all his Friends, in urging him with Hypocrify, were no other than parties to Satans Defign, though they knew it not apparently; his Wife is fet on by the Tempter, (as the Serpent against Eve) to provoke him to curfe God and die. Befides all this, whofoever fhall confider, what inward workings of Heart, Spiritual trouble and conflict, his words frequently exprefs: they will quickly find, that when God put Job into Satans hand, under that only limitation of not touching his Life, he gave Satan a Liberty to pursue him with inward Temptations, as well as outward Vexations. When Ifrael was pinched with the traits of the Wilderness, Satan was most busy with them, to put them upon Diftruft, Murmuring, Revolt, difobedient Oppofitions, Idolatry, and what not? David gives in his experience to confirm this Truth, he never met with outward Troubles, but he had alfo inward Temptations with them,as Fretting, Difquiet, Sad Apprehenfi ons of Gods Wrath, Haft, Distrust, Fear, &c. As the relation of his feveral ftraits do teftify. And befides thefe, the generality of God's Children find it fo, outward Afflictions feldom pass alone; when they have frightings without, they have fears within ufuallys feldom have they a Sicknefs, or meet with a fad Providence, but they have Satan bufy with their Souls, molefting their Peace, or endeavouring to enfnare them. Thus their Feet are never in the Stocks, but the Iron enters into their Soul. And for this reafon is it, that outward Afflictions and Troubles are called Temptations in Scripture, becaufe Temptations ufually accompany them, and they are indeed the Solemn Seafons, that Satan defires to improve for that end; and for that is it that Luke expreffeth that which we tranflate, a time of Temptation, by Kaipos Telpas, which fignihes an occafion or opportunity of Temptation.

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The Temptations that Satan drives on, upon the advantage of an Afflicted Eftate; are thefe.

First, To drive men upon Impatient outbreakings against God,as the Ifraelites in the Wilderness, turn upon Mofes with this, Haft thou brought us into the Wilderness to flay us? To this tended Job's Temptation by his Wife, Curfe God and die, as 'tis in our Tranflation, which cannot in any wife admit of the excuse, that Beza ́makes for her, as if she gave wholfome advice, to die, blessing of God; because he reproves her fharply, as having spoken foolishly and wickedly; but at beft, 'tis an Ironical Scoff at Jobs Integrity, Doft thou bleẞ God while thou art killed by his displeasure? if it be not a direct fuggeftion of revengeful defpite. At fuch times Men are too apt to entertain cruel thoughts of God, and fadly reflective upon his Mercy or Juftice.

Secondly, In this pofture of Affliction he strives to put them upon direful conclufious against themselves, as if God called folemnly their Sin to remembrance, and that they are forsaken of God, and marked out for deftruction; the pledg and earnest whereof, they take thefe troubles to be. We way obferve that David's Afflictions awakened his Confcience, to object guilt and miscarriage, fo that he is as earneft to deprecate the marking and remembrance of his Sin, as he is to pray against his troubles. For this fee Pfal. 25. 6,7.

Thirdly, He pusheth them ufually upon contempt of Religion, and abandoning the ways of God: We are too apt to blame Religion for all our Troubles; and as we expect that our owning the ways of God fhould fecure us from outward Affliction, fo when we find it otherwife, we are too forward to fay, we have washed our bands in vain, &c.

Fourthly, The Sin of Diftruft 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? faid the Ifraelites, by the power of Temptation, when they were diftreffed.

Pfal. 38. 1, 4.

Fifthly, Another Evil aimed at in fuch a cafe, is, to put us up Flectere fi neon indirect Courfes and ways to escape from our Troubles. Sant queo Superos, went to the Witch of Endor, when God anfwered him not. Di- &c. ftreffes naturally prompt fuch things, and a little Temptation makes us comply, as is noted by the wife Mens defire, Give me not poverty, left I put out my Hand and Steal; Diftreffes of Poverty put men upon Theft and unlawful ways.

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