The sin we are here warned against is luxury and sensuality, and the
indulgence of the appetite in eating and drinking, a sin that most
easily besets us. 1. We are here told when we enter into temptation,
and are in most danger of falling into this sin: "When thou sittest to
eat with a ruler thou has great plenty before thee, varieties and
dainties, such a table spread as thou has seldom seen; thou are ready
to think, as Haman did, of nothing but the honour hereby done thee
(Esth. v. 12), and the opportunity thou hast of pleasing thy palate,
and forgettest that there is a snare laid for thee." Perhaps the
temptation may be stronger, and more dangerous, to one that is not used
to such entertainments, than to one that always sits down to a good
table. 2. We are here directed to double our guard at such a time. We
must, (1.) Apprehend ourselves to be in danger: "Consider diligently
what is before thee, what meat and drink are before thee, that thou
mayest choose that which is safest for thee and which thou art least
likely to eat and drink of to excess. Consider what company is before
thee, the ruler himself, who, if he be wise and good, will take it as
an affront for any of his guests to disorder themselves at his table."
And, if when we sit to eat with a ruler, much more when we sit to eat
with the ruler of rulers at the Lord's table, must we consider
diligently what is before us, that we may not in any respect eat and
drink unworthily, unbecomingly, lest that table become a snare. (2.) We
must alarm ourselves into temperance and moderation: "Put a knife to
thy throat, that is, restrain thyself, as it were with a sword hanging
over thy head, from all excess. Let these words, Take heed lest at any
time your hearts be overcharged with surfeiting and drunkenness, and so
that day come upon you unawares--or those, For all these things, God
shall bring thee into judgment--or those, Drunkards, shall not inherit
the kingdom of God, be a knife to the throat." The Latins call luxury
gula--the throat. "Take up arms against that sin. Rather be so
abstemious that thy craving appetite will begin to think thy throat cut
than indulge thyself in voluptuousness." We must never feed ourselves
without fear (Jude 12), but we must in a special manner fear when
temptation is before us. (3.) We must reason ourselves into a holy
contempt of the gratifications of sense: "If thou be a man given to
appetite, thou must, by a present solution, and an application of the
terrors of the Lord, restrain thyself. When thou art in danger of
falling into any excess put a knife to thy throat; that may serve for
once. But that is not enough: lay the axe to the root; mortify that
appetite which has such a power over thee: Be not desirous of
dainties." Note, We ought to observe what is our own iniquity, and, if
we find ourselves addicted to flesh-pleasing, we must not only stand
upon our guard against temptations from without, but subdue the
corruption within. Nature is desirous of food, and we are taught to
pray for it, but it is lust that is desirous of dainties, and we cannot
in faith pray for them, for frequently they are not food convenient for
mind, body, or estate. They are deceitful meat, and therefore David,
instead of praying for them, prays against them, Ps. cxli. 4. They are
pleasant to the palate, but perhaps rise in the stomach, turn sour
there, upbraid a man, and make him sick. They do not yield men the
satisfaction they promised themselves from them; for those that are
given to appetite, when they have that which is very dainty, are not
pleased; they are soon weary of it; they must have something else more
dainty. The more a luxurious appetite is humoured and indulged the more
humour some and troublesome it grows, and the more hard to please;
dainties will surfeit, but never satisfy. But especially they are upon
this account deceitful meat, that, while they please the body, they
prejudice the soul, they overcharge the heart, and unfit it for the
service of God, nay, they take away the heart, and alienate the mind
from spiritual delights, and spoil its relish of them. Why then should
we covet that which will certainly cheat us?