[2.] Secondly, When men run upon the visible and apparent occasions and causes of sin. This is like a man’s going to the pest-house. Thus do they, that though they design not to be actors in evil, yet will give their company and countenance to persons actually engaged in evil.
[3.] Thirdly, When men unnecessarily, without the conduct either of command or urging an unavoidable providence, do put themselves, though not upon visible and certain opportunities, yet, upon dangerous and hazardous occasions and snares. Peter had no errand in the high-priest’s hall; his curiosity led him thither; he might easily have foreseen a probable snare; but confidently putting himself forward, where his danger was more than his business, he ran upon the temptation, and accordingly fell. The like did Dinah, when she made a needless vagary to see the daughters of the land; where she met with her sin and shame, Gen. xxxiv. 1. Neither do they otherwise, who dare adventure themselves in families—whilst yet they are free and may otherwise dispose of themselves—where they see snares and temptations will be laid before them. The case indeed is otherwise to those that are under the necessary engagement of relation, natural or voluntary, if it be antecedent to the hazard, to live in such places or callings; they have a greater promise of preservation than others can lay claim to, Ps. xci. 11; Prov. x. 29.
[4.] Fourthly, Those run upon temptation, that adventure apparently beyond their strength, and put themselves upon actions good or harmless, disproportionably to their abilities. The apostle gives the instance in marriage abstinence, 1 Cor. vii. 5, which he cautions may not be undertaken at a careless adventure for fear of a temptation: and by this may we judge other things of like nature.
[5.] Fifthly, They are also guilty that design an adventure unto the utmost bounds of lawful liberty. Those that have a mind to try conclusions, how near they may make their approaches to sin, and yet keep off from the defilement, such as would divide a hair betwixt good and evil, have at best but a hair’s breadth betwixt them and sin; but how easily are they brought over that. Like a man that walks upon the utmost verge of a river’s brink, ofttimes meets with hollow ground and a dangerous slip before he is aware.
[6.] Sixthly, Those also may be reckoned in the number of such as rush upon their danger, who go abroad without their weapons, and forget in the midst of daily dangers the means of preservation. Thomas, by his neglect, slid into a greater unbelief than the rest of the apostles. David’s unwatchful heart was easily smitten by the intelligence which his eyes brought him. They that would plead their innocency against temptation had need to carry their arms and preservatives still with them.
Applic. This truth is a sufficient caution against the rash adventurousness of those who forwardly engage themselves in matters of temptation. As the former observation told us, temptations are not to be feared, so this also tells they are not to be slighted. The carriage of the Philistines when the ark came among them is matter of imitation to us. We may tremble justly when we hear of their approach, but our hazard should be the whetstone of our courage, and our danger should bring us to resolves of a more stout resistance, that we may ‘quit ourselves like men.’
The apostle, Gal. vi. 1, seems to imply, when he tells those that were more severe and careless of others, that ‘they may also be tempted,’ that the best of men do little know what a change a temptation may make upon them; a small temptation may be too strong for them, and may carry them to what they never thought of; nay, may break down the strongest of their resolves, and snap their purposes as a thread in a flame. It did so with Peter, who was quickly overcome by that which he had with so much confidence undervalued.
CHAPTER III.
The third circumstance, the place of the combat.—The advantage given to temptations by solitude.