“Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself?”
Eccl. 7:16
“Hast thou found honey? eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it.”
Prov. 25:16
“Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.”
1 Cor. 10:31
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Subsections
Self-Care: Reason for Missing Church Ordinances
Evangelical Counsels
Monasticism
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Order of Contents
Bible Verses
Articles 12+
Book 1
Westminster
Quotes 10+
Biblios 2
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Bible Verses contra Hyper-Spirituality
Gen. 13:2 “And Abram was very rich in cattle, in silver, and in gold.”
Gen. 15:15 “And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.”
Dt. 24:5 “When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business: but he shall be free at home one year, and shall cheer up his wife which he hath taken.”
Dt. 28:1-14 “And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God, to observe and to do all his commandments which I command thee this day, that the Lord thy God will set thee on high above all nations of the earth: And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the Lord thy God.
Blessed shalt thou be in the city, and blessed shalt thou be in the field. Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep. Blessed shall be thy basket and thy store. Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out…
The Lord shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto; and he shall bless thee in the land which the Lord thy God giveth thee…
And the Lord shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land which the Lord sware unto thy fathers to give thee. The Lord shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not borrow. And the Lord shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if that thou hearken unto the commandments of the Lord thy God, which I command thee this day, to observe and to do them:”
1 Chron. 19:28 “And he [David] died in a good old age, full of days, riches, and honour: and Solomon his son reigned in his stead.”
Ps. 23:6 “Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord for ever.”
Ps. 122:6-9 “Pray for the peace of Jerusalem: they shall prosper that love thee. Peace be within thy walls, and prosperity within thy palaces. For my brethren and companions’ sakes, I will now say, Peace be within thee. Because of the house of the Lord our God I will seek thy good.”
Ps. 128 “Blessed is every one that feareth the Lord; that walketh in his ways. For thou shalt eat the labour of thine hands: happy shalt thou be, and it shall be well with thee. Thy wife shall be as a fruitful vine by the sides of thine house: thy children like olive plants round about thy table. Behold, that thus shall the man be blessed that feareth the Lord. The Lord shall bless thee out of Zion: and thou shalt see the good of Jerusalem all the days of thy life. Yea, thou shalt see thy children’s children, and peace upon Israel.”
Prov. 25:16 “Hast thou found honey? eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it.”
Eccl. 2:24 “There is nothing better for a man, than that he should eat and drink, and that he should make his soul enjoy good in his labour. This also I saw, that it was from the hand of God.”
Eccl. 3:1-11 “To every thing there is a season, and a time to every purpose under the heaven: A… time to plant… a time to build up… a time to laugh… a time to dance… a time to gather stones together… a time to get… a time to keep… a time of war, and a time of peace… He hath made every thing beautiful in his time:”
Eccl. 5:12 “The sleep of a labouring man is sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep.”
Eccl. 5:18-20 “Behold that which I have seen: it is good and comely for one to eat and to drink, and to enjoy the good of all his labour that he taketh under the sun all the days of his life, which God giveth him: for it is his portion. Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this is the gift of God. For he shall not much remember the days of his life; because God answereth him in the joy of his heart.”
Eccl. 7:16 “Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself?”
Eccl. 9:9 “Live joyfully with the wife whom thou lovest all the days of the life of thy vanity, which he hath given thee under the sun, all the days of thy vanity: for that is thy portion in this life, and in thy labour which thou takest under the sun.”
Isa. 65:21-22 “And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands.”
Eze. 28:26 “And they shall dwell safely therein, and shall build houses, and plant vineyards; yea, they shall dwell with confidence, when I have executed judgments upon all those that despise them round about them; and they shall know that I am the Lord their God.”
Mic. 4:4-5 “But they shall sit every man under his vine and under his fig tree; and none shall make them afraid: for the mouth of the Lord of hosts hath spoken it. For all people will walk every one in the name of his god, and we will walk in the name of the Lord our God for ever and ever.
Amos 9:14 “And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them.”
Zech. 8:5 “And the streets of the city shall be full of boys and girls playing in the streets thereof.”
Mt. 11:28-30 “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.”
Jn. 2:2-10 “And both Jesus was called, and his disciples, to the marriage. And when they wanted wine, the mother of Jesus saith unto him, They have no wine… Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom, and saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now.”
1 Cor. 10:31 “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.”
Phil. 4:4-5 “Rejoice in the Lord always: and again I say, Rejoice. Let your moderation be known unto all men.”
1 Thess. 5:16, 18 “Rejoice evermore… In every thing give thanks: for this is the will of God in Christ Jesus concerning you.”
1 Tim. 4:2-5 “Speaking lies in hypocrisy; having their conscience seared with a hot iron, forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: For it is sanctified by the word of God and prayer.”
1 Pet. 3:10 “For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:”
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Articles
See also ‘Expositions of the Lord’s Prayer’ on the 4th Petition.
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1500’s
Ursinus, Zachary – The Sum of Christian Religion: Delivered… in his Lectures upon the Catechism… tr. Henrie Parrie (Oxford, 1587), Lord’s Prayer, 4th Petition
1. Why we are to desire corporal blessings
2. How corporal blessings are to be desired
3. Why Christ comprised corporal blessings under the name of Bread
4. Wherefore Christ calls it our Bread
5. Wherefore Christ calls it Daily Bread
6. Why Christ adds, ‘This day’
7. Whether it be lawful to desire riches
8. Whether it be lawful to put up anything for hereafter
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1600’s
Rous, Francis – ch. 9, ‘A cure of that monastical melancholy, that cuts off a Christian’s hands, and turns him all into eyes’ in The Diseases of the Time, attended by their Remedies (London: Stansby, 1622), pp. 208-21
Rous was a Westminster divine.
Sterry, Peter – On Eccl. 7:16 in The Appearance of God unto Man in the Gospel (d. 1672; 1710), pp. 406-16
Sterry was a congregationalist minister and Westminster divine, with a mystical tendency.
Corbet, John – §1. ‘Of excess in the quantity or measure of religious observances’ in Of Divine Worship in The Remains of the Reverend & Learned Mr. John Corbet… (London: Parkhurst, 1684), pt. 3, ‘Of Superstition less than Idolatry’, pp. 209-10
Corbet (1620-1680) was a congregationalist puritan who was ejected in 1662.
Maundrell, Henry – A Sermon Preached before the Honourable Company of Merchants Trading to the Levant-Seas… Dec. 15 1695 (London: Brown, 1696) on Eccl. 7:16-17
Maundrell (1665–1701) was an academic at Oxford University and later a Church of England clergyman, who served from Dec. 20, 1695 as chaplain to the Levant Company in Syria.
“…righteousness and wisdom are the food of the hungry soul, the physick of the sick, and the spiritual heat and life of the mind. But then also, if in relation to those so necessary perfections, we exceed the bounds of sobriety and moderation, that food oppresses, that physick poisons, that heat inflames and enrages our souls. Without that necessary mixture of moderation, our righteousness degenerates into a furious zeal, superstition, and bigotry; and our wisdom into profaneness, presumption and undue curiosity…
But the being over-much wicked relates to the duration of sin, and not to the degree of it; and forbids a long persistency and hardness in wickedness, and not only the more heinous and exorbitant acts of impiety. This exposition is sufficiently warranted by the Septuagint translation of this place; in which the word here rendered ‘foolish,’ is [Greek] and properly signifies ‘hard and obstinate’;” – pp. 7-8
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1700’s
Whitefield, George
‘The Folly & Danger of Being Not Righteous Enough’ (1739?) on Eccl. 7:16
Whitefield responds to Trapp below, but often summarizes him inaccurately.
‘A Preservative against Unsettled Notions, & Want of Principles, in Regard to Righteousness & Christian Perfection: being a more particular answer to Doctor Trapp’s Four Sermons upon the same text’ in Sermons on Important Subjects, pp. 131-43
Allen, John – The Weakness & Wickedness of being Righteous Over-Much; the folly of affected wisdom and the ruin consequent upon both asserted... Ref (London: Prince, 1759) 42 pp.
Toplady, Augustus – ‘Remarks on Eccl. 7:16’ in Works, new ed. in one vol. (d. 1778; London: Chidley, 1837), p. 434
Toplady (1740–1778)
Romaine, William – Discourse 6, ‘Upon being Righteous Over-Much’ in Twelve Discourses in the Law & the Gospel in The Whole Works… (d. 1795; London: Blake, 1837), pp. 82-90
Romaine (1714-1795) takes Eccl. 7:16 as “dissuading sinners from seeking righteousness by the works of that law which they have broken, and which condemns them,” (p. 86) and he consequently preaches a gospel sermon from the text.
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1800’s
Maltby, Edward – Sermon 10, ‘Caution against excess even in what is right’ on Eccl. 7:16 in Sermons Preached in the Chapel of Lincoln’s Inn (London: C.J.G., 1831), pp. 128-41
Maltby (1770–1859) was an Anglican bishop. He was controversial for his liberal politics, for his ecumenism, and for the great personal wealth that he amassed.
Fuller, Andrew – ‘Mediocrity in Wisdom & Virtue Satirized’ in Complete Works, rev. Joseph Belcher, 3 vols. (d. 1815; Philadelphia: American Bapstist Publication Society, 1845), 1.628-29
Sprague (1795-1876) was a Northern congregationalist and presbyterian minister, who shows much judiciousness in his writings.
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2000’s
Fentiman, Travis – ‘Spiritual Legalism’ in ‘On Cultic Characteristics’ (2023) See also the section before it, ‘External Legalism’.
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Book
1700’s
Trapp, Joseph – The Nature, Folly, Sin & Danger of Being Righteous Over-Much, with a particular view to the doctrines and practices of certain modern Enthusiasts, being the substance of four discourses… 3rd ed. (London: Austen, 1739) 69 pp. on Eccl. 7:16
Trapp (1679–1747) was an English clergyman, academic, poet and pamphleteer.
This is really good. Unfortunately, however, in the last part (p. 48 ff.), Trapp teaches at length against the doctrine of the perseverance of the saints and a certain assurance of salvation, which subject he principally aimed at in this work. By “Enthusiasts” Trapp intended persons like William Law, George Whitefield and Methodists, as well as, mentioned later in the work, quakers and baptists. Around seven pamphlets were subsequently written against Trapp, which he responded to.
That many of Trapp’s charges of excess were accurate to Christians in his day may be seen by looking over the table of contents to William Law, A Practical Treatise upon Christian Perfection, 6th ed. (1733). Law does not advocate for theological perfectionism in this work. Trapp was a proponent of Christian zeal (see his sermon on this subject).
Wikipedia: “George Whitefield went to Christ Church, Newgate Street, on 29 April 1739, and heard Trapp preach against him one of four discourses on the nature, folly, sin, and danger of being righteous overmuch; they were printed in 1739. Answers to them were published by Whitefield [here], William Law [here], Robert Seagrave [here; anonymous response to Seagrave], and others [biblio], and an anonymous reply bore the sarcastic title of Dr. Trapp vindicated from the Imputation of being a Christian. He retorted with The True Spirit of the Methodists & their Allies: in Answer to Six out of the Seven Pamphlets against Dr Trapp’s Sermons (anon.), 1740.”
Trapp: “He [the author of Ecclesiastes] had been treating before, say others, conerning the lawful, right and laudable use of worldly goods; and here he guards against an extreme upon that subject. Do not out of an immoderate and mistaken sanctity utterly reject all enjoyment of worldly pleasures, honors, riches, etc., nor too much macerate the body by watchings and fasting. Again, be not superstitious: an overstrained piety degenerates into superstition… the error of those who think it necessary to go to the very utmost in everthing; as also the indiscretion of an overheated zeal in exposing ourselves to dangers when there is no necessity, nor even occasion for it…
…most virtues have an extreme on each side. We may over-do and be excessive, as under-do and be defective… Thus men are said to be charitable, sober, merciful, etc. to a fault: which is the same in effect as to say they are so very virtuous that they are vicious… But the meaning is, be not excessive in anything, though the thing itself be never so good… the excess of it is evil.
…To be constant and frequent in prayer and other religious exercises, is the duty of every Christian; but that to spend so much time in those exercises as to neglect all other necessary duties, or even any one other necessary duty, is contrary to his duty… Pride is a great sin; but an excessive over-strained humility is a fault too, as well as folly….
…Wholly abstaining from things indifferent and innocent in themselves, as forbidden and unlawful, is a signal instance of being righteous over-much… Some things of this nature, I doubt not, proceed from a good design, though I think not from a good judgment.” – pp. 4-9
“That no sort of gayety or expensiveness in dress is permittted to any persons whatsoever: no sort of recreation or diversion; nothing but an universal mortification and self-denial: no pleasure, but from religion only… No allowances are to be made for melancholy, misfortunes or human infirmity: grief must be cured only by prayer; to divert it (as the world speaks) by worldly amusements is carnal and unchristian: No books must be read, but books of piety… a Christian… ought to renounce human learning and ‘know nothing but Jesus Christ and Him crucified.’
Now is it not a sufficient confutation of all this, to appeal to common sense; and then ask every Christian, Whether what is inconsistent with that, can be consistent with Christianity? The apostle, Rom. 12:1, bids us present our bodies to God, but these men talk as if we had no bodies at all… We are for as much strictness as Christianity requires, which indeed is a great deal, but we will never allow that a doctrine must be eminently Christian merely because ’tis strict…
…all their arguments both from reason and Scripture are (as all arguments ever must be that are contrary to common sense) entirely fallacious and inconclusive, confounding the most distinct ideas with one another, as the abuse of a thing with the use of it, chiefly with only, dangerous with unlawful, etc…. They are likewise (as is usual upon these occasions) inconsistent with themselves, and run into manifest self-contradictions…
Many things indeed are intermixed with these singular doctrines, which are true and of great importance. This world is certainly very vain, and a mere nothing in comparison of the world to come: it is certianly our duty to live above it, to be heavenly-minded, and to set our affections upon things above, more than upon things on earth. But does it from hence follow that we must have nothing to do with the world, but, literally speaking, live in it, as if we were not in it?” – pp. 15-24
“For besides the consideration of pride, spiritual pride…. what is it but ‘calling evil good and good evil; putting darkness for light and light for darkness; putting bitter for sweet, and sweet for bitter?’ Isa. 5:20. Excesses and extremes, which are always vices, being extolled and recommended as the perfection of virtue? But the most dangerous circumstance is this, that such persons are of all the most difficult to be reclaimed from their errors and vices… In their own imagination their errors are the height of wisdom, and their sins and vices the most perfect virtues.” – p. 33
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Westminster
Larger Catechism
#99
“5.That what God forbids, is at no time to be done;[w] what he commands, is always our duty;[x] and yet every particular duty is not to be done at all times.[y]
[w] Job 13:7,8. Rom. 3:8. Job 36:21. Heb. 11:25.
[x] Deut. 4:8,9.
[y] Matt. 12:7.”
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#135
“The duties required in the sixth commandment are, all careful studies, and lawful endeavours, to preserve the life of ourselves[b] and others[c]… avoiding all occasions,[f]… and practices, which tend to the unjust taking away the life of any;[h]… quietness of mind,[l] cheerfulness of spirit;[m] a sober use of meat,[n] drink,[o] physick,[p] sleep,[q] labour,[r] and recreations;[s] by charitable thoughts,[t]… peaceable,[y] mild and courteous speeches and behaviour;[z] forbearance…
[b] Eph. 5:28,29.
[c] 1 Kings 18:4.
[f] 2 Sam. 2:22. Deut. 22:8.
[h] 1 Sam. 24:12. 1 Sam. 26:9-11. Gen. 37:21,22.
[l] 1 Thess. 4:11. 1 Pet. 3:3,4. Ps. 37:8-11.
[m] Prov. 17:22.
[n] Prov. 25:16,27.
[o] 1 Tim. 5:23.
[p] Isa. 38:21.
[q] Ps. 127:2.
[r] Eccl. 5:12. 2 Thess. 3:10,12. Prov. 16:26.
[s] Eccl. 3:4.
[t] 1 Sam. 19:4,5. 1 Sam. 22:13,14.
[y] James 3:17.
[z] 1 Pet. 3:8-11. Prov. 15:1. Judges 8:1-3.”
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#136
“The sins forbidden in the sixth commandment are… the neglecting or withdrawing the lawful and necessary means of preservation of life… all excessive passions,[m] distracting cares;[n]… oppression,[t]… and whatsoever else tends to the destruction of the life of any.[x]
[m] Rom. 12:19.
[n] Eph. 4:31.
[t] Ezek. 18:18. Exod. 1:14.
[x] Exod. 21:18-36.”
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#138
“The duties required in the seventh commandment are… temperance,[e]… marriage by those that have not the gift of continency,[h]… diligent labour in our callings;[l]…
[e] Acts 24:24,25.
[h] 1 Cor. 7:2,9.
[l] Prov. 31:11,27,28.”
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#139
“The sins forbidden in the seventh commandment… are… all unnatural lusts;[q]… prohibiting of lawful,[w]… marriages;… entangling vows of single life,[z] undue delay of marriage;[a]…
[q] Rom. 1:24,26,27. Lev. 20:15,16.
[w] 1 Tim. 4:3.
[z] Matt. 19:10,11.
[a] 1 Cor. 7:7-9. Gen. 38:26.”
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#141
“The duties required in the eighth commandment are… rendering to every one his due;[l]… moderation of our judgments, wills, and affections concerning worldly goods;[o] a provident care and study to get,[p] keep, use, and dispose these things which are necessary and convenient for the sustentation of our nature, and suitable to our condition;[q] a lawful calling,[r] and diligence in it;[s]… and an endeavour, by all just and lawful means, to procure, preserve, and further the wealth and outward estate of others, as well as our own.[x]
[l] Rom. 13:7.
[o] 1 Tim. 6:6-9. Gal. 6:14.
[p] 1 Tim. 5:8.
[q] Prov. 27:23-27. Eccl. 2:24. Eccl. 3:12,13. 1 Tim. 6:17,18. Isa. 38:1. Matt. 11:8.
[r] 1 Cor. 7:20. Gen. 2:15. Gen. 3:19.
[s] Eph. 4:28. Prov. 10:4.
[x] Lev. 25:35. Deut. 22:1-4. Exod. 23:4,5. Gen. 47:14,20. Phil. 2:4. Matt. 22:39.”
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#142
“The sins forbidden in the eighth commandment… are… false weights and measures,[e] removing land-marks,[f]… oppression,[i] extortion,[k]… unlawful callings,[q]… and all other ways whereby we do unduly prejudice our own outward estate,[y] and defrauding ourselves of the due use and comfort of that estate which God hath given us.[z]
[e] Prov. 20:10.
[f] Deut. 19:14. Prov. 23:10.
[i] Ezek. 22:29. Lev. 25:17.
[k] Matt. 23:25. Ezek. 22:12.
[q] Acts 19:19,24,25.
[y] Prov. 23:21:17. Prov. 23:20,21. Prov. 28:19.
[z] Eccl. 4:8. Eccl. 6:2. 1 Tim. 5:8.”
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#144
“The duties required in the ninth commandment are… appearing and standing for the truth;[d] and from the heart,[e] sincerely,[f] freely,[g] clearly,[h] and fully,[i]… a charitable esteem of our neighbours;[m]… defending their innocency;[r] a ready receiving of a good report,[s] and unwillingness to admit of an evil report,[t] concerning them; discouraging… flatterers,[w]… love and care of our own good name, and defending it when need requireth;[y]… studying and practising of whatsoever things are true, honest, lovely, and of good report.[a]
[d] Prov. 31:8,9.
[e] Ps. 15:2.
[f] 2 Chron. 19:9.
[g] 1 Sam. 19:4,5.
[h] Josh. 7:19.
[i] 2 Sam. 14:18-20.
[m] Heb. 6:9. 1 Cor. 13:7.
[r] 1 Sam. 22:14.
[s] 1 Cor. 13:6,7.
[t] Ps. 15:3.
[w] Prov. 26:24,25.
[y] Prov. 22:1. John 8:49.
[a] Phil. 4:8.”
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#145
“The sins forbidden in the ninth commandment are, all prejudicing the truth, and the good name of our neighbours, as well as our own,[b]… giving false evidence,[d]… out-facing and over-bearing the truth;[f] passing unjust sentence,[g] calling evil good, and good evil; rewarding… the righteous according to the work of the wicked;[h] forgery,[i] concealing the truth, undue silence in a just cause,[k] and holding our peace when iniquity calleth for either a reproof from ourselves,[l] or complaint to others;[m]… or perverting it [truth] to a wrong meaning,[p] or in doubtful or equivocal expressions, to the prejudice of truth or justice;[q] speaking untruth,[r]… rash,[b] harsh,[c] and partial censuring;[d] misconstructing intentions, words, and actions;[e] flattering,[f] vain-glorious boasting,[g] thinking or speaking too highly or too meanly of ourselves or others,[h] denying the gifts and graces of God;[i] aggravating smaller faults;[k]… raising false rumours,[n] receiving and countenancing evil reports,[o] and stopping our ears against just defence;[p] evil suspicion;[q] envying or grieving at the deserved credit of any,[r]… scornful contempt,[v] fond admiration;[w]… neglecting such things as are of good report,[y]…
[b] 1 Sam. 17:28. 2 Sam. 16:3. 2 Sam. 1:9,10,15,16.
[c] Lev. 19:15. Hab. 1:4.
[d] Prov. 19:5. Prov. 6:16,19.
[e] Acts 6:13.
[f] Jer. 9:3,5. Acts 24:2,5. Ps. 12:3,4. Ps. 52:1-4.
[g] Prov. 17:15. 1 Kings 21:9-14.
[h] Isa. 5:23.
[i] Ps. 119:69. Luke 19:8. Luke 16:5-7.
[k] Lev. 5:1. Deut. 13:8. Acts 5:3,8,9. 2 Tim. 4:6.
[l] 1 Kings 1:6. Lev. 19:17.
[m] Isa. 59:4.
[n] Prov. 29:11.
[o] 1 Sam. 22:9,10 compared with Ps. 52:title,1-5.
[p] Ps. 56:5. John 2:19 compared with Matt. 26:60,61.
[q] Gen. 26:7,9.
[r] Isa. 59:13.
[s] Lev. 19:11. Col. 3:9.
[t] Ps. 50:20.
[v] Ps. 15:3.
[w] James 4:11. Jer. 38:4.
[x] Lev. 19:16.
[y] Rom. 1:29,30.
[z] Gen. 21:9 compared with Gal. 4:29.
[a] 1 Cor. 6:10.
[b] Matt. 7:1.
[c] Acts 28:4.
[d] Gen. 38:24. Rom. 2:1.
[e] Neh. 6:6-8. Rom. 3:8. Ps. 69:10. 1 Sam. 1:13-15. 2 Sam. 10:3.
[f] Ps. 12:2,3.
[g] 2 Tim. 3:2.
[h] Luke 18:9,11. Rom. 12:16. 1 Cor. 4:6. Acts 12:22. Exod. 4:10-14.
[i] Job 27:5,6. Job 4:6.
[k] Matt. 7:3-5.
[l] Prov. 28:13. Prov. 30:20. Gen. 3:12,13. Jer. 2:35. 2 Kings 5:25. Gen. 4:9.
[m] Gen. 9:22. Prov. 25:9,10.
[n] Exod. 23:1.
[o] Prov. 29:12.
[p] Acts 7:56,57. Job 31:13,14.
[q] 1 Cor. 13:5. 1 Tim. 6:4.
[r] Num. 11:29. Matt. 21:15.
[s] Ezra 4:12,13.
[t] Jer. 48:27.
[v] Ps. 35:15,16,21. Matt. 27:28,29.
[w] Jude 16. Acts 12:22.
[x] Rom. 1:31. 2 Tim. 3:3.
[y] 1 Sam. 2:24.
[z] 2 Sam. 13:12,13. Prov. 5:8,9. Prov. 6:33.”
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#147
“The duties required in the tenth commandment are, such a full contentment with our own condition,[b] and such a charitable frame of the whole soul toward our neighbour, as that all our inward motions and affections touching him, tend unto, and further all that good which is his.[c]
[b] Heb. 13:5. 1 Tim. 6:6.
[c] Job 31:29. Rom. 12:15. Ps. 122:7-9. 1 Tim. 1:5. Esth. 10:3. 1 Cor. 13:4-7.”
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#148
“The sins forbidden in the tenth commandment are, discontentment with our own estate;[d]… together with all inordinate motions and affections to any thing that is his.[g]
[d] 1 Kings 21:4. Esth. 5:13. 1 Cor. 10:10.
[g] Rom. 7:7,8. Rom. 13:9. Col. 3:5. Deut. 5:21.”
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#193
“In the fourth petition, (which is, ‘Give us this day our daily bread’)… we pray for ourselves and others, that both they and we, waiting upon the providence of God from day to day in the use of lawful means, may, of his free gift, and as to his fatherly wisdom shall seem best, enjoy a competent portion of them;[q] and have the same continued and blessed unto us in our holy and comfortable use of them,[r] and contentment in them;[s] and be kept from all things that are contrary to our temporal support and comfort.[t]
[q] Gen. 43:12-14. Gen. 28:20. Eph. 4:28. 2 Thess. 3:11,12. Phil. 4:6.
[r] 1 Tim. 4:3-5.
[s] 1 Tim. 6:6-8.
[t] Prov. 30:8,9.”
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#195
“In the sixth petition (which is, ‘And lead us not into temptation, but deliver us from evil’) acknowledging, that… we… are not only subject to be tempted, and forward to expose ourselves unto temptations,[l] but also of ourselves unable and unwilling to resist them, to recover out of them, and to improve them;[m] and worthy to be left under the power of them:[n] we pray, that God would so over-rule the world and all in it,[o] subdue the flesh,[p] and restrain Satan,[q] order all things,[r] bestow and bless all means of grace,[s] and quicken us to watchfulness in the use of them, that we and all his people may by his providence be kept from being tempted to sin;[t] or, if tempted, that by his Spirit we may be powerfully supported and enabled to stand in the hour of temptation;[v] or when fallen, raised again and recovered out of it,[w] and have a sanctified use and improvement thereof:[x] that our sanctification and salvation may be perfected,[y] Satan trodden under our feet,[z] and we fully freed from sin, temptation, and all evil, for ever.[a]
[l] Matt. 26:69-72. Gal. 2:11-14. 2 Chron. 18:3 compared with 2 Chron. 19:2.
[m] Rom. 7:23,24. 1 Chron. 21:1-4. 2 Chron. 16:7-10.
[n] Ps. 81:11,12.
[o] John 17:15.
[p] Ps. 51:10. Ps. 119:133.
[q] 2 Cor. 12:7,8.
[r] 1 Cor. 10:12,13.
[s] Heb. 13:20,21.
[t] Matt. 26:41. Ps. 19:13.
[v] Eph. 3:14-17. 1 Thess. 3:13. Jude 24.
[w] Ps. 51:12.
[x] 1 Pet. 5:8-10.
[y] 2 Cor. 13:7,9.
[z] Rom. 16:20. Zech. 3:2. Luke 22:31,32.
[a] John 17:15. 1 Thess. 5:23.”
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Order of Quotes
Musculus
Granger
Rutherford
Leigh
Jackson
Trapp
On Baxter
Owen
Reynolds
Burkitt
Bridges
Stuart
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Quotes
1500’s
Wolfgang Musculus
Common Places of the Christian Religion (1560; London, 1563)
5th Commandment, fol. 75.a-b
“You will say, ‘Yet it seems more happy to depart sooner out of this wretched life unto the heavenly rest than by long living to abide continual trouble and to lack that wished quiet the longer.’ I answer, If life of itself is the gift of God, then it is certainly good. If it be good, surely it is good of itself to enjoy it long. And for that, that sometimes in this life chances to come afflictions and many troubles, it is to be referred unto the accidents, and not to the substance itself of this goodness. Neither is the gift of God to be wished away, wherein He grants us to live and to tarry long in this life: and I speak not of the rest of the benefits wherewith God does both spiritually and corporally augment and garnish this our present life with all.
Neither it follows that it is therefore evil to live because it is better to live in heaven than in earth. This present state, and the state of our life to come be not contraries, but of subordinate things one to another, as earth is also and heaven. The earth is good; heaven is better. It is in a sort good of itself to live; it is better if a man live honestly and uprightly; it is best of all, if it be given us to live in best sort and most happily, as we shall live in the country of Heaven. It takes not away that which is chiefly good, but does accomplish the goodness of those things which be of an inferior order [are] and conveniently set in order by God’s ordinance.
The condition and nature of our soul is more noble than that of our body. And yet he must be worthy to have not body, nor soul whosoever will say the body is evil because the soul is better. Gold passes silver, yet silver is good, though gold be better. He is not worthy to have silver that in respect of gold sets nothing by silver. So likewise we must judge of our life.
Let us acknowledge the gift of God, not only in the life to come, but also in this present life and in the long continuance thereof, if it come by the benefit of God. Let us not be wayward in God’s gifts, but kind. It is the part of a grateful mind so to commend the chief and best benefits, that withal he despise not the meaner and inferior. It is the voice of holy, not of carnal men that says, We have life, bless the Lord. And the Scripture rehearses among the benefits of God bestowed upon Abraham the father of the believers that he died in a good age, old and full of days.”
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10th Commandment, fol. 103.a – 104.a
“2. How many sorts of concupiscences there be
Before the sin of our first parents, the concupiscence in our nature was simple, natural, orderly (and necessary, like as other affections were, so that it was subject unto no malice: such as that which is in us yet, as when we be hungry we be desire meat; when we thirst, drink; when we be a cold, we desire warmth; when we be too hot, we desire to be cooled; when we be in prison, we desire liberty; when we be sick, we desire health etc. and this we do by the only course of nature, without any matter of sin. But after that our first parents had drunk of the poison of the Serpent, this strength of concupiscence is depraved in our hearts, and thereby it came that (passing the limits of nature and necessity) it extends itself unto those things which it is not lawful to desire: for that it is not lawful to take things away which pertain to others.
Therefore the affections of concupiscence are of two sorts, natural and corrupt. The natural be set in us by God, and so much not unlawful, but that they be also necessary. Wherefore they do very unadvisedly teach us which do refer the crying of infants when they be hungry and desire meat unto the forbidden concupiscence and do ascribe them unto original sin. The corrupt affections of concupiscence be they when the limits of necessity are exceeded and men follow pleasures, curiosity, glory, ambition and other vices, and that contrary unto the law of charity and the purity of holiness.
This corruption of our concupiscence is gotten of the old serpent, not grafted in our flesh of God… By this distinction we do foresee that we do not deny the work of God in us for the work of Satan, nor attribute the work of Satan unto God.
…I call it the work of God whatsoever is naturally given us. We take of God not only this outward body and soul whereby we do live, and the mind whereby discoursing we do understand and judge, but also the affections of the heart, such as desire is, the power to withstand, love, hate, hope, fear, joy, sorrow, anger, favor and mercy, etc. And these affections be to great use: and there is great cause why they be grafted in our nature. He made us in such sort that we do not receive those things that be necessary simply at his hand without any perseverance of necessity going before, or affection of desire, like stocks and stones, but moved by the perseverance of our necessity we do desire it even as the dry ground does most gladly receive and drink up the moisture that comes by the dews poured from heaven.
The reason of this is that first when we do covet things necessary for us, we must turn to our Creator, the fountain of all goodness and the preserver of all things that be made: and ask of Him such things as we have need of. Secondly, that the gifts of God be so much the more welcome unto us after we have received them the more that we desired and besought them. God grafted in us also a sense of rejoicing, which we feel in the use of his gifts, and an effect of joy which rises in our hearts as oft as we do obtain our purpose. The cause of them is, that rejoicing and pleasantly using the gifts of God, we may be carried up in our minds to God the giver of them and give thanks unto his goodness with all our heart. He gave us also the strength of hope. The use of it is that we must trust and tarry for those things which we do desire and ask of God when they are not given by and by, and that we do travail with earnest endeavoring, devising and working in those things which are to be achieved by our own industry and labor. So these be trimly linked together: to have need, to desire, to ask of god, to hope in faith, to receive with joy, to use with liking, to give thanks to the giver of all good things, heartly to commend his goodness and with affection of love to be ravished unto Him. All these things would be utterly decayed if you take away the desire from them.
Thus far forth desire and concupiscence is good, the rather necessary, and put into our nature by God. Take away all desire and concupiscence and the knot of wedlock shall decay, the desire of issue [children], the multiplication of our kind, the commodity of eating and drinking, the conservation of life, the study of wisdom, justice, humanity, goodness, mercy, the fellowship and company of man’s life, and all things shall be half dead in man. If it cannot be that we may lack all things, and that nothing that we do, see or hear should like us while we be in this flesh, then it cannot be that we may desire nothing. Therefore to desire nothing pertains not to the living, but to the dead.”
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1600’s
Thomas Granger
A Familiar Exposition, or Commentary, on Ecclesiastes, wherein the World’s Vanity & the True Felicity are Plainly Deciphered (1621), ch. 7, p. 182
“Thirdly, the practice of wisdom consists, first, in avoiding extremities, vv. 16-17. Secondly, in keeping the mean, v. 18. The extremities are excess or defect. The excess is an error on the right hand, when a man by pride abuses his wisdom, in stretching it beyond the limits and bounds of human capacity, either in defining thereby what is just, what unjust, or what is truth, what error. ‘Be not righteous overmuch.’
A man cannot be too righteous in respect of obedience to the Commandments, yet if he be so much addicted to one or some, as that he despises the rest, he bewrays hypocrisy and folly, and may well be said to be too just. For a man is not to cull out what he thinks good, thereby to justify himself, and to condemn others…”
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Rutherford
The Divine Right of Church Government (London, 1646), Intro, Section 4, pp. 73-74
“Express and actual reference and intention to every commandment of God, or to God’s glory in every particular action, I do not urge; a habitual reference and intention I conceive is holden forth to us in Scripture: 1 Cor. 10:31.”
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Christ Dying & Drawing Sinners to Himself… (London, 1647), p. 242
“…the widow’s casting in her mite was, in her honest desire, the casting in of all that she had, [but] certainly not all [she had] simply: that had been against charity toward herself.”
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Edward Leigh
Annotations on Five Poetical Books of the Old Testament… (London, 1657), Eccl. ch. 7, pp. 163-64
“We must temper zeal with knowledge, so that we may not hazard conscience, nor endanger ourselves. He speaks either of an opinionative righteousness, be not righteous in thy own conceit, or rather of any indiscreet zeal, that is, press not justice too far, nor urge it too extremely in all cases.”
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Arthur Jackson
Annotations upon Job, the Psalms, the Proverbs, Ecclesiastes & the Song of Solomon (1658), ch. 7, p. 67
“In conforming to the righteousness and holiness enjoined in God’s Word men cannot be too strict and precise; But when men out of an opiniative confidence in their own judgment shall be violently bent upon the doing of anything which by the Word of God they are no way bound to do, or shall scruple that which the Word of God does nowhere forbid, though they may do it conscientiously and upon opinion of duty, then they are overwise and righteous overmuch.
That which therefore Solomon here enjoins God’s people is a prudent and pious moderation of their behavior in all things that they should be wise unto sobriety, not resting too much upon their own understanding and judgement, but advising with others, Rom. 12:3, and that they should temper their zeal with godly wisdom and prudence, according to that, Phil. 4:5, ‘Let your moderation be known unto all men;’ And the reason whereby this is pressed is, lest by doing otherwise men should involve themselves in desperate dangers, as by such courses men often do: ‘Why shouldest thou destroy thyself?’”
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John Trapp
Commentary on Eccl. 7, v. 16
“Virtue consists in a mediocrity. Omne quod est nimium vertitur in vitium. A rigid severity may mar all. “Let your moderation, το ετιεκες , be known to all men,” Phil. 4:5; prefer equity before extremity: utmost right may be utmost wrong. He is righteous over much that will remit nothing of his right, but exercise great censures for light offences; this is, as one said, to kill a fly upon a man’s forehead with a beetle. Justice, if not mixed with mercy, degenerates into cruelty.
Again, he is righteous more than is meet that makes sins where God has made none, as those superstitiostdi of old, and the Papists to this day do with their, “Touch not, taste not, handle not: which things have indeed a show of wisdom in will worship,” etc. Col. 2:21-23. Will worshippers are usually over wise, i.e., overweening, and also too well conceited of their own wisdom and worth. Hence it is that they cannot do, but they must overdo, till “wearied in the greatness of their way,” Isa. 57:10, they see and say that it had been best to have held the king’s highway, chalked out unto them by the “royal law,” Jam 2:8, that “perfect law of liberty.” Jam. 1:25. Via regis temperata est, nec plus in se habens, nec minus; the middle way is the way of God, neither having too much, nor yet too little.
True it is, says the heathen orator, that nemo pius est qui pistatem caret, no man is godly, that is afraid of being so. But then it is no less true, and the same author speaks it, Modum esse religionis, nimium esse superstitiosum non oportere; that there is a reason in being religious, and that men must see they be not superstitious. Solomon says that he that wrings his nose overhard, brings blood out of it. Pliny says he that tills his land too much, does it to his loss.
Apelles said those painters were to blame, qui non sentirent quid esset satis, that could not see when they had done sufficient. It is reported of the river Nile that if it either exceed or be defective in its due overflowings of the land of Egypt, it causes famine. The planet Jupiter, situated between cold Saturn and hot Mars, Ex utroque temperatus est, et saluteris, says Pliny, partakes of both, and is benign and wholesome to the sublunary creatures.”
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On Richard Baxter
Seth D. Osborne, The Reformed & Celibate Pastor Richard Baxter’s Argument for Clerical Celibacy PhD diss. (Southern Baptist Theological Seminary, 2018), pp. 380-83
“…Baxter’s treatment of clerical celibacy in the Christian Directory was a product of the three principles that he believed were vital to the Christian life. A life of godliness depended on maintaining a heartfelt love for God, continually meditating on the future life, and ordering one’s life to prioritize doing the greatest good. All intimate relationships, whether familial or bosom friends, posed a common potential threat to his three principles for Christian living. Intimate relationships frequently led one to the sin of disproportionately concentrating affections and time on a select few; this imbalance hindered Christians’ affections for God, focus on the future life, and devotion to doing the greatest good. Therefore, while the godly life was not impossible in marriage, celibacy usually proved to be the most advantageous state of life for Christians and especially pastors.
…The necessity of choosing the most expedient state of life applied even more to pastors, since the hindrances of marriage would be even more detrimental to them in light of the requirements of their sacred calling…
Chapter 7 [of the dissertation] argued that the problems Baxter experienced in adjusting to married life help explain his continued support for clerical celibacy, despite the great benefit Margaret was to him…
He persisted in his dedication to redeeming the time by prioritizing matters of necessity, especially choosing his public duties to the church over his private duties to Margaret. When time was scarce, which often proved true because of his chronic illness, his sense of pastoral urgency compelled him to put his ministerial responsibilities before Margaret. Hence, he experienced the same agonizing conflict of loyalties between ministry and marriage that he had always warned pastors to avoid. The benefits afforded by a godly wife, even one as extraordinary as Margaret, seemed to fail to make up for the loss of time and singular devotion which marriage inevitably compromised… Though scholars have puzzled over why he continued to argue for clerical celibacy, the answer lies in the fact that Baxter was still Baxter, a man driven by a single-minded focus on his public ministry…
…nearly all scholars have failed to realize that Baxter’s argument for clerical celibacy was key to fulfilling the rigorous ministerial expectations he proscribed in The Reformed Pastor. Baxter presented a model that expected pastors to personally catechize, admonish, and discipline each one of their hundreds or perhaps thousands of parisioners. The ideal pastor was not only defined by his assiduous labor to care for the soul of each parishioner, but also by the fact that he had been freed to do so by foregoing marriage for the sake of the sacred ministry. Only celibacy allowed for the maximal implementation of Baxter’s pastoral model for church reform.”
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John Owen
Exercitation XL, ‘The Practical Observance of the Lord’s Day’ in Commentary on Hebrews (d. 1683), vol. 1 (of 4), pp. 748-49
“$19. 4. Although the [Lord’s] day be wholly to be dedicated to the ends of a sacred rest before insisted on, yet,
1. Duties in their performance drawn out to such a length as to beget wearisomeness and satiety, tend not to edification, nor do any way promote the sanctification of the name of God in the worship itself. Regard, therefore, in all such performances is to be had:
1. Unto the weakness of the natural constitution of some, the infirmities and indispositions of others, who are not able to abide in the outward part of duties, as others can. And there is no wise shepherd but will rather suffer the stronger sheep of his flock to lose somewhat of what they might reach to in his guidance of them, than to compel the weaker to keep pace with them to their hurt, and it may be their ruin. Better a great number should complain of the shortness of some duties, who have strength and desires for a longer continuance in them, than that a few who are sincere should be really discouraged by being overburdened, and have the service thereby made useless unto them. I always loved in sacred duties that observation of Seneca concerning the orations of Cassius Severus, when they heard him, ‘Timebamus ne desineret,’ ‘We were afraid that he would end.’
2. To the spiritual edge of the affections of men, which ought to be whetted, and not through tediousness in duties abated and taken off.”
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Edward Reynolds
A Commentary on the Book of Ecclesiastes rev. Daniel Washbourn (London: Mathews, 1811), on Eccl. 7:16, p. 231
“…it may with more propriety be considered as a general caution and direction to moderate our zeal with prudence, lest it bring upon us unnecessary hazard, Mt. 10:16.”
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1700’s
William Burkitt
A Help & Guide to Christian Families… (d. 1703; London: SPCK, 1840), ch. 6, ‘Of Glorifying God in our Recreations,’ p. 27
“It being impossible for the mind of man to be always intent upon business and for the body to be exercised in continual labours, the wisdom of God has therefore adjudged some diversion and recreation (the better to fit both body and mind for the service of their Maker) to be both needful and expedient: such is the constitution of our bodies and the complexion of our minds that neither of them can endure a constant toil without some relaxation and delighting diversion.
As a bow, if always bent, will prove sluggish and unserviceable, in like manner will a Christian’s mind if always intent upon the best things: the arrow of devotion will soon flag, and fly but slowly towards heaven. A wise and good man perhaps could wish that his body needed no such diversion, but finding his body tire and grow weary, he is forced to give way and choose such recreations as are healthful, short and proper to refresh both mind and body.”
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1800’s
Charles Bridges
An Exposition of the Book of Ecclesiastes (NY: Robert Carter, 1860), on Eccl. 7:16, pp. 207-8
“That which in sobriety is righteousness often carries its name beyond the true boundary. It includes — what the heavenly Martyn dreaded in himself — ‘ talking much, and appearing to be somebody in religion.’ Details may be easily multiplied. Religion is made to consist mainly in externals. Self-conceited professors insist upon their own shibboleth, without regard to the different judgments of their brethren. Christian duties are pressed beyond their due proportion, interfering with immediate obligations, and making sins, where God has not made them. Scrupulosity in matters indifferent takes the place of the free obedience of the Gospel. In the exercise also of Christian graces there may be danger of extremes. Boldness may verge to rashness, benevolence into indiscriminate waste, candor into weakness. In all these and many other details the Scriptural line seems to be passed, and the warning is justly applied — ‘Be not righteous over-much.’
Even ‘in well-doing there may be over-doing,’ and this over-doing may inadvertently progress towards undoing. lndeed much of this is not religion, but superstition, which ‘is not the excess of godliness’ (as Abp. Whately remarks) ‘but the misdirection of it — the exhausting of it in the vanity of man’s devising.’ It is important that our religion should be reasonable, consistent, uniform — not a matter of opinion, but of the heart. Great indeed is our need, and constant should be our prayer — “let me have understanding in the way of godliness.” (Ps. 101:2)
But we are warned against another extreme. Neither make thyself overmuch wise — a wholesome practical rule! Avoid all affectation or high pretensions to superior wisdom. Guard against that opinionative confidence, which seems to lay down the law, and critically finds fault with every judgment differing from our own. The apostle gives this warning with peculiar emphasis and solemnity — ‘This I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think, but to think soberly, according as God has dealt to every man the measure of faith.’ The more humble thou art, the more wary and circumspect thou wilt be; and the more wary the more safe.’”
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Moses Stuart
A Commentary on Ecclesiastes (Andover: Draper, 1864), on 7:16, p. 252
“In other words, a course too exact, rigid, and severe occasions the misfortunes of the righteous. They overdo. And so also they show themselves as wise, or demean themselves as claiming to be wise, [Hebrew] Hith., i.e., wiser than others; and so, by carrying these things to excess, they cause themselves to be ‘deserted’ or ‘forsaken,’ [Hebrew] Hith., for [Hebrew], ‘make thyself desolate or lonely.’ Like Job in 16:7 (on which passage the writer perhaps had his eye), friends forsake him, and leave him to his fancied superior sanctity and wisdom.”
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Bibliographies
1800’s
Darling, James – on Eccl. 7:16 in Cyclopedia Bibliographica: A Library Manual of Theological and General Literature, vol. 1 (London: Darling, 1859), p. 567
This listing is larger than that below.
Malcom, Howard – ‘Over-Righteousness’ in Theological Index… (Boston: Gould: 1868), p. 337
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“For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: For it is sanctified by the word of God and prayer.”
1 Tim. 4:4-5
“To every thing there is a season, and a time to every purpose under the heaven: A… time to plant… a time to build up… a time to laugh… a time to dance… a time to gather stones together… a time to get… a time to keep… a time of war, and a time of peace… He hath made every thing beautiful in his time:”
Eccl. 3:1-11
“Live joyfully with the wife whom thou lovest all the days of the life of thy vanity, which He hath given thee under the sun, all the days of thy vanity: for that is thy portion in this life, and in thy labour which thou takest under the sun.”
Eccl. 9:9
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