THE TREE OF GOOD AND EVILL OR A Profitable and Familiar Exposition of the Commandements directing vs in the whole course of our life according to the Rule of Gods Word whereby we must bee iudged at the last day By THOMSS GRANGER Preacher of Gods Word DEVT. 30. 19. I call heauen and earth to record this day against you that I haue set before you life and death blessing and cursing therefore chuse life that both thou and thy seed may liue LONDON Printed by N. O. for SAMVEL MAN and are to bee sold at his Shop in Pauls Church-yard at the Signe of the Ball. 1616. TO THE RIGHT WORSHIPFVLL SIR IOHN LEVENTHORP KNIGHT and to the most wise and vertuous Lady IOANE his wife Grace and Peace from God the Father and our Lord Iesus Christ bee multiplied MANY causes there were Right Worshipfull that moued mee to penne this Exposition on the Commandements but especially these following The first cause was the hindering at least of Satans busie working euen in our reformed Church who as in the times of darknesse hee murthered multitudes of soules through Idolatrous Deuotions and the false imagination of meritorious workes euen so doth hee now in the cleere light of the Gospell slay a great number through a liuelesse faith and outward empty profession Yet in both times hath there been a certaine number whose workes were faithfull and whose faith is fruitfull Therefore to the end that they who through selfe-loue and ignorance of Gods lawes seeme to bee somewhat may see what sinnes they daily commit and what vertues they continually omit that they I say who seeme to themselues beautifull and rich enough may see themselues to bee but wretched miserable poore blind and naked Reu. 3. 17. For their benefite and good I first attempted this short Treatise A second reason was because I saw very many yet so ignorant as that they thinke they can keepe the whole Law grossely and Pharisaically examining themselues by the outward letter of the tenne Words or Commandements euen which notwithstanding they make small conscience continually to breake because God is mercifull so that with them as with carnall Gospellers the commandements are quite growne out of request A third reason like to this was because that many euen on their death-beds doe comfort themselues onely in their owne righteousnesse which standeth in this that they haue alwaies paid euery man his owne That they neuer hurt their neighbour by word or deed That they haue euer carryed a good meaning whatsoeuer they said or did That they haue giuen almes to the poore whereupon some being exhorted by their Minister to repent and to call vpon God for mercy in Iesus Christ haue answered that they knew no sinne they had Others againe being more then wontedly sick haue maruelled that God should so vndeseruedly punish them A fourth reason was because that many not willing to buy a larger Exposition partly for the cost partly for the length thereof as they thinke who are cumbred with Martha about many things might bee induced and allured to buy and reade this short Exposition both for the little price for the plainenesse and for the many proofes and breuitie thereof A fifth reason was that children and yong folkes hauing learned by heart the Principles of Christian Religion might be instructed further in the Law which is the end of vertuous and godly life both that they may vnderstand Sermons the better when they heare that whereof they haue already a fundamentall knowledge which must needes stirre vp in them a desire to heare and know further therein whereof commeth dilligent attention and also that knowing when they do well and when they do ill not onely in deed but in word and thought they may bee brought to make conscience of euery sinne which the ignorant cannot do that their mindes and consciences being possessed with the lawes of God in euery particular in their yong age the head of sinne may be suppressed and kept vnder that they may truely repent of their sinnes which they that know not sinne cannot do and that they may know to what commandement euery vertue and sinne is referred And lastly the reasons why I was bold to offer so small a present to your Worship of whom I haue receiued so many kindnesses and am indeed for sundry respects for euer obliged vnto you are First because I haue alwaies knowne you to be a sincere louer of learning simply for it selfe without by-respects which plainely appeareth in this that you haue not onely beene alwaies a speciall fauorer and Patron of the learned but also separating your selfe from the world as much as your place and calling will permit haue euer deuoted your selfe to all good learning Moreouer the inward and sincere loue and affection in the Lord that I haue alwaies heeretofore at this present and euer shall beare vnto you and your good Lady for these excellent and most amiable vertues wisedome truth vprightnesse kindnesse compassion tender-heartednesse haue enforced mee to shew forth my hid and smothered loue wherein I am able and wherein it could finde passage Therefore I desire your Worships both in one whom coniugall and Christian loue and vnanimity haue made one to accept this little gift which I am bold to cast into the treasury of Gods Church vnder your Worships protection The Lord continue still his fauourable kindnesse goodnesse and mercy towards you in powring downe still his manifold blessings vpon your ancient and honoured Family from generation to generation for euer Botterwike in Holland neere Bosten in Lincoln 1616. Your Worships In all duties to command THOMAS GRANGER To the Reader COurteous Reader the Lord forbad our first Parents to eate of the Tree of Knowledge of good and euill with denunciation of an euerlasting curse vpon their disobedience Againe the same Lord commandeth vs to eate of the Tree of good and euill as a preparatiue to an euerlasting and perfect remedy For as the eating thereof was the beginning of all euill so the eating thereof is the beginning of all good For as the desire of the knowledge of good and euill brought ignorance and death euen so the knowledge of good and euill maketh wise vnto life But heerein wee shew out of what root wee are growne and out of what rocke wee are hewne namely to be alwaies against the Lord. For as our first parents being forbidden to eate of that one Tree did first of all eate of that Tree so wee being commanded to eate of this one Tree of the Garden with promise of blessing had rather eate of any other Tree of the Forrest though the fruits thereof be present death which obseruation of our froward hearts caused the Heathen Poet to say Nitimur in vetitum semper cupimusque negata Englished thus To things forbidden wee chiefly doe aspire And things denyed wee most of all desire Now seeing that the onely good and wise God hath turned this curse into a blessing that both the
knowledge of our sinne and misery and also of perfect holinesse and righteousnesse should come by the Law that so working guilt of sinne feare of iudgement and vtter despaire of life in the conscience wee might bee inforced to flie to Christ for succour and reliefe in this distressed estate and that being in Christ the sting of death which is sin and the strength of sinne which is the rigour of the Law îs abolished and is become the rule of Christian life and a Tree of life to them that eate thereof seeing I say it is thus let vs desire to eate of this Tree for the fruites thereof are not grieuous yea they are pleasant delightfull and more sweet then hony and the hony combe to the sanctified taste reuiuing and quickning the soule to eternall life For these causes did the Lord so strictly charge the Israelites to exercise themselues in his Lawes continually And that they might haue them in perfect remembrance aboue all things hee commandeth them to rehearse them continually to their children to write them vpon the posts of their houses and vpon their gates Deut. 11. 18. 19. and to weare fringes couered with a riband of blew silke on the borders of their garments for the same end Numb 18. â—9 that in all things in all places and at all times they might as an holy and peculiar people do the will of God and not their owne lusts as the Gentiles do Deut. 26. 17. 18. 19. Now although these and such like ceremonies be abolished yet the Law is euerlasting and giueth no more liberty of sinning to vs then vnto them yea hauing receiued greater measure of the Spirit of Adoption wee should more ioyfully and cheerefully performe all obedience then they that had but the spirit of bondage viz. who like children were held in awe with temporall threatnings and sharper outward punishments Let vs therefore which haue receiued the promises which they saw a farre of freely without constraint ingenuously and willingly as adopted sons reade heare talke and meditate in the Law continually and in steed of Iewish fringes ribands and Phylacteries fitter for children then men of perfect age let vs carry the Law ingrauen in the fleshy tables of our hearts And because the Law maketh but shallow impression in our stony hearts and is therefore quickly defaced and worne out with the rust of corruption wee haue need of daily meanes to cleanse purge and correct those furring vessels and so much the more because wee haue also corrupters and tempters without vs and about vs the world and the deuill that old deceitfull cauiller withdrawing and mis-leading vs in euery action and thought of the mind from the will of God to their owne lusts Now for thy more distinct knowledge and more spirituall and true vnderstanding of the Law for thy better direction in all matters and for thy furtherance in godlinesse and vertue in these latter euill daies wherein that wicked one 1. Ioh. 2. 14. so wonderfully hardneth the hearts of most men 2. Tim. 3. 1. I haue drawne an Exposition of the Commandements in such a forme and order with such breuity and fulnesse and with so many manifest proofes as that any man learned or vnlearned may reape great benefite thereby And seeing that it is easie for the price waighty for the matter and light for the carriage either in pocket or in thy bosome or in thy handes thinke it I pray thee no more trouble to thee then Fringes and Phylacteries Mat. 23. 5. were to the Iewes then Crosses and Crucifixes to the Papists who think hereby to scarre away deuils whereas indeed the deuils know where to take vp their Iunes and Lodgings by these whorish tokens markes Contrarily here thou hast God speaking plainely to thee and louingly instructing thee and informing thee as a father doth his sonne Thou hast heere a powerfull weapon euen the voyce of God to scarre away deuils and to reproue the wicked in all their vniust dealings Whatsoeuer men say iudge or do and howsoeuer the world swaggeth and reeleth as the spirit of the aire that worketh in the children of disobedience hales it from iniquity to iniquity Heere thou hast a firme Foundation and vnmoueable Rocke cleaue to this Rocke confidently and build therevpon without wauering so shalt thou abide for euer 1. Ioh. 2. 17. when others with their wisedomes shall come to naught 1. Cor. 2. 6. and with their vnfruitfull workes of darkenesse shall perish euerlastingly For they that haue done good as the Law of God informeth them shall go into life euerlasting and they that haue done euill shall go into euerlasting fire Thine in the Lord T. G. To the Christian Reader Grace and Peace GOOD Reader thou hast heere a small Treatise penned by a learned Diuine wherein is plainely laid downe the sense and meaning of euery Commandement both in the Negatiue and Affirmatiue part as well of Graces commanded as of sinnes forbidden confirmed with many pregnant proofes of Scripture wherein much is expressed in few words Which Treatise I haue pervsed and doe esteeme it very profitable especially for the vnlearned which desire knowledge and the rather because I know none that hath opened the Commandements so fully in this manner I commend it to thy diligent reading continuall remembrance and carefull practise and thee to the Grace of God and to his fauour in Christ Thine in the Lord Neuill Drant A Profitable and Familiar Exposition of the Commandements THE FIRST COMMANDEMENT Thou shalt haue none other Gods but mee THe occasion of this Commandement is our lusting after false Gods The principall vertues herein commanded are sixe First The knowledge of God Iohn 17. 2. Secondly The loue of God aboue all Deut. 6. 5. Fiue signes of the true loue of God 1 A pure heart a good conscience faith vnfeigned 1. Tim. 1. 5. 2 Our loue to his Word Ioh. 14. 5. of this there are two signes also first To loue them that loue it Psal 119. 63. secondly To draw others to loue it Deut. 6. 5. 6. 7. 3 Loue of our brethren 1. Iohn 4. 19. 20. 4 Reioying to thinke and talke of Christ more then any worldly thing Gal. 6. 14. 15. 5 Our loue to all things that pertaine to his seruice Psal 84. 1. 2. 3. Thirdly trust and affiance in God Ier. 17. 7. Fiue signes of true confidence in God 1 To seeke for the fauour and countenance of God aboue all worldly things Psal 4. 6. 7. Math. 6. 33. 2 Delight in the Lord. Ps 37. 4. 3 Hope in the Lord Ps 37. 35. 4 Cleauing alwaies to the Lord Iosh 23. 8. Act. 11. 23. 5 Comfort in the Lord in troubles 1. Sam. 30. 6. Fourthly Feare of God Ps 128. 1. Deut. 28. 59. 1. Sam. 12. 24. Two signes of the feare of God 1 To eschew euill Gen. 39. 9. Iob. 1. 1. 2 To do good Gen. 22. 12. Ps 112. 1. This feare is bred and preserued in vs by foure meanes
Simplicity and singlenesse of heart without fraud or colour seruing truely for conscience sake rather then for feare or wages Ephes 6. 7. Tit. 1. 10. Gen. 24. 32. 33. Fourthly to bee carefull diligent and painefull for their Maisters good being therevnto called Gen. 31. 38. 39. 40. 41. Fifthly to be content with their calling 1. Cor. 7. 20. 21. 22. 23. Sixthly to submit themselues to the rebukes admonitions and corrections of their Maisters with all méeknesse of spirit 1. Pet. 2. 13. 18. Seuenthly Secreâ—â—e and counsell kéeping 2. Sam. 16. 3. Eightly to giue godly example by their Christian seruice to their prophane Maisters Titus 2. 9. Vices of Maisters forbidden First tyranizing ouer their seruants and oppressing them with cruell vsage Exodus 1 2 chap. Secondly not to instruct them in the knowledge of God and admonish to godlinesse as their brethren in Christ but to respect their bodies onely for labour as they do their beasts Thirdly to make them instruments of their malice reuenge or other corrupt lusts 1. Sam. 18. 22. c. 1. Sam. 19. 11. 1. Sam. 28. 7. 1. Sam. 22. 18. 2. Sam. 11. 4. 15. 16. 17. 2. Sam. 13. 28. 29. 1. King 21. 9. 10. 11. 2. Chron. 24. 20. 21. Dan. 3. 19. 20. Hest 3. 13. Mar. 6. 17. 27. Fourthly not to reward bountifully faithfull and good seruants Gen. 29. 25. 26. Gen. 31. 7. Fifthly after their long seruice not to acknowledge their deserts but to be discontentented and frowning that they might giue them nothing Deut. 15. 9. 10. Sixthly to rebuke and chasten them seuerely in their worldly businesses but otherwise to maintaine or winke at their folly Seuenthly to send away seruants or to stop their wages or not to seeke help for them in time of sicknesse Mark 8. 6. Eighthly to hide the mysteries of Trades from Apprentises Ninthly to let them do and say what they will so their worke be well done Vices of Seruants forbidden First Eye-seruice which is to shew dutifulnesse outwardly especially in their Maisters presence but not in singlenesse of heart nor of conscience Coloss 3. 22. Ephes 6. 5. 6. Tit. 2. 9. Secondly answering againe when they are reproued Tit. 2. 9. Thirdly filching picking and conueying away of their maisters goods by themselues or through the enticements of theeuish neighbours Tit. 2. 10. Philemon 11. Fourthly to refuse the authority correction of their Maisters Gen. 16. 6. Philem. Onesim Fifthly by negligence to become vnprofitable drones in their maisters seruice Sixthly to serue for wages rather then for conscience sake and for feare of punishment rather then for loue of God Rom. 13. 5. Seuenthly to discouer their Maisters infirmities or to hinder them any way in goods or good name 2. Sam. 16. 3. Eighthly to giue aduantage to their Maisters aduersaries through discouery of their counsell which is treacherie Math. 26. Iudas Ninthly not to maintain the good name of their Maisters being wrongfully ill spoken of Tenthly not to crosse hinder the mischieuous purposes of wicked maisters to their power lawfully 2. Sam. 17. 7. ad 15. 1. Sam. 20. 38 Eleuenthly to flatter and further their maisters in wickednesse for hope of preferment as Sauls followers did Twelfthly to tell lyes tales of any in the family or of others to their Maisters to make discord betwéene man and wife neighbors Thirtéenthly to obey their Maisters wicked commandements 1. Sam. 22. 18. Doeg Duties of Husbands towards their Wiues First to loue their wiues as their owne selues Ephes 5. 25. Coloss 3. 19. Secondly to reioyce and delight in their loue in the Lord which are the causes of chastity patience agréement Pro. 5. 18. Pro. 19. 20. Thirdly faithfulnesse in regard of body and goods It stands in two things 1 In forsaking all others and liuing onely with her to her and for her in the Lord Gen. 2. 24. Pro. 5. 9. 10. 11. 2 In prouiding for her and maintaining her without fraud according to his state 1. Tim. 5. 8. Fourthly to edifie his wife by instruction and good example 1. Cor. 14. 35. Fifthly to gouerne and serue his wife as the head doth the body 1. Cor. 7. 3. 4. 5. 1. Cor. 11. 12. Sixthly to dwell with her according to knowledge 1. Pet. 3. 7. It standeth in three things 1 In couering her infirmities by honouring her as the weaker vessell 1. Cor. 12. 23 c. 2 In accompting her his equall in Christ who regardeth neither seres nor persones 3 In discret behauiour that hee bee not hated nor despised but feared and reuerenced 1. Tim. 4. 12. Seuenthly to loue his wiues kinsfolkes Duties of Wiues First to bee subiect and obedient to their husbands 1. Pet. 3. 1. Col. 3. 18. Eph. 5. 21. 22. 24. 1. Pet. 3. 6. 1. Cor. 11. 7. Secondly to feare their husbands Ephes 5. 33. 1. Pet. 3. â— It standeth in two things 1 In loue Tit. 2. 4. 2 In reuerence Thirdly faithfulnesse in regard of body and goods Psal 45. 11. 12. It stands in two things 1 In forsaking all other and liuing onely with him to him and for him in the Lord Psal 45. 11. 12. 2 In helping to maintaine and increase his estate This helping stands in three things 1 In kéeping at home Titus 2. 5. 1. Tim. 5. 13. 2 In good huswifrie Pro. 31. 3 In meane and decent apparell 1. Tim. 2. 9. 10. 1. Pet. 3. 3. 4. 5. This meane stands in two things 1 In comelinesse not in costlinesse 1. Tim. 2. 10. 2 In the modest and chaste fashion of it 1. Pet. 3. 3. Esay 3. 16. Fourthly Silence 1. Tim. 5. 13. 1. Tim. 2. 11. 12. Fifthly to giue example of Christian conuersation 1. Pet. 3. 1. 1. Sam. 25. 3. Sixthly to loue their husbands knisfolkes Vices of Husbands forbidden First to vse their Wiues but as seruants for their worke as many inhumane niggards doe Secondly to preferre their seruants before their wiues as many leud worldlings do Thirdly to preferre riotous wanton and vnthrifty company before hers at home Fourthly iealousie Pro. 6. 34. Fifthly froward teasty and lumpish behauiour towards her 1. Sam. 25. 3. Sixthly light vaine and foolish behauiour which breedes contempt and shakes off the yoake of obedience Seuenthly indiscreet gouerning of her It stands in foure things 1 In despising the counsell of a wise and vertuous wife which is sometimes of better gouernment then the husband 1. Sam. 25. 11. 2 In being led by a foolish malicious or wicked wife and to giue too much earâ— to her words 1. King 21. 3 To depriue a good wife of conuenient maintenance Christian recreations and delights 4 In giuing too much liberty to an idle wanton or gadding huswife Eighthly to despise his wiues kinsfolkes Vices of Wiues forbidden First to despise their husbands 2. Sam. 6. 16. 23. Secondly disobedience to their husbands Hest 1. Thirdly vnreuerent behauiour towards their husbands these are the vices of proud stomachfull huswiues Fourthly idlenesse and wastfulnesse 1. Tim. 5.