Obj. Its not for friends to be at command, but servants. Its a point of service, and not of friendship.

Answ. To do it as a duty of necessity, is a servants condition; but to do a thing for loves sake to his friend, this is an act of friendship. Further, a man is not said to keep the Commandments, when himself only strives to keep them, but when he draws others to the same conscionable obedience. Friends have all things common, and they do not love that any that belong to them, should be enemies to their friends: So God looks at it as a part of Abraham's friendship, that he would command his children and servants after him, that they should keep the way of the Lord, Gen. 18.17, 19. Hence in Scripture its a spiritual style give to Abraham, Abraham the friend of God, James 2.23. Isa. 41.8. Now, what eminent service did he above others? There were others as zealous as he, but this he had eminent in him, I know he will teach his children and household to keep my ways. Look at Moses, David, Eli, Jehoshaphat, all godly men, yet they were all failing in this, in instructing and bringing on their children and servants to the fear of God; but this was Abraham's friendship, that he was not only careful himself, but he sought to bring on his whole family to Gods worship. We see his care about Isaac, that God would establish his covenant with him, Gen. 17.18. And about Ishmael, that he might live in thy sight; and he brought on his whole family to be circumcised, though a painful thing, Gen. 17. ult. This was a fruit of true love. So David. professeth in his own person and Christs, Psal. 40.8. O Lord I delight in thy Law. Ps 19.9, 10. Thy commandments are more precious then gold, yea then fine gold: thy precepts are sweeter then honey and the honey-comb. A sign they were not grievous to him. Love makes us delight in the thing beloved.

Answ. To doe it as a duty of necessity, is a servants condition; but to do a thing for loves sake to his friend, this is an act of friendship. Further, a man is not said to keep the Commandements, when himself onely strives to keep them, but when he draws others to the same conscionable obedience. Friends have all things common, and they doe not love that any that belong to them, should be enemies to their friends: So God looks at it as a part of Abrahams friendship, that he would command his children and servants after him, that they should keep the way of the Lord, Gen. 18.17, 19. Hence in Scripture its a spirituall style give to Abraham, Abraham the friend of God, James 2.23. Isa. 41.8. Now, what eminent service did he above others? There were others as zealous as he, but this he had eminent in him, I know he will teach his children and houshold to keep my wayes. Look at Moses, David, Eli, Jehosaphat, all godly men, yet they were all failing in this, in instructing and bringing on their children and servants to the fear of God; but this was Abrahams friendship, that he was not onely carefull himselfe, but he sought to bring on his whole family to Gods worship. We see his care about Isaac, that God would establish his covenant with him, Gen. 17.18. And about Ishamael, that he might live in thy sight; and he brought on his whole family to be circumcised, though a painfull thing, Gen. 17. ult. This was a fruit of true love. So David. professeth in his own person and Christs, Psal. 40.8. O Lord I delight in thy Law. Ps 19.9, 10. Thy commandements are more precious then gold, yea then fine gold: thy precepts are sweeter then honey and the honey-comb. A signe they were not grievous to him. Love makes us delight in the thing beloved.

What is the reason that this is such an undoubted argument of our love to God?

2. From the experience such have had of the burden of sin, to whom Gods commandments seem easy: For this is certain, the more welcome sin, the more unwelcome Gods commandments; the more we delight in sin, the less we delight in Gods commandments; but when once sin is wearisome to a soul, to them Christs yoke is easy, and his burden light, Mat. 11.28, 29.

2. From the experience such have had of the burthen of sin, to whom Gods commandements seem easie: For this is certain, the more welcome sin, the more unwelcome Gods commandements; the more we delight in sin, the lesse we delight in Gods commandements; but when once sin is wearisome to a soul, to them Christs yoke is easie, and his burthen light, Mat. 11.28, 29.

3. From the unsufficiency of any estate but an estate of love, to reach to the obedience of Gods commandments, much less to the easiness thereof. A man by nature is not subject to the Law of God, neither indeed can be, Rom. 8.7, 8. And though by common gifts we may be brought to do much, as Jehu and Herod did, yet unless there be soundness of love within, you shall never prevail with Jehu to cast out the golden calves, or with Herod to put away Herodias. It must be the love of God within that must bring us to keep his commandments, or at least to do them willingly and heartily.

3. From the unsufficiency of any estate but an estate of love, to reach to the obedience of Gods commandements, much lesse to the easinesse thereof. A man by nature is not subject to the Law of God, neither indeed can be, Rom. 8.7, 8. And though by common gifts we may be brought to doe much, as Jehu and Herod did, yet unlesse there be soundnesse of love within, you shall never prevail with Jehu to cast out the golden calves, or with Herod to put away Herodias. It must be the love of God within that must bring us to keep his commandements, or at least to doe them willingly and heartily.

Use 1. A ground of trial of our estates, whether we love God or no. If we would be assured of this, as we all had need to be, consider of this, Dost thou keep Gods commandments as thy way, thy jewels, the apple of thy eye, thy life? And, dost thou desire to bring all thy children and family to the like conscionable obedience, that all thy family may be Gods friends? This is an argument of thy unfeigned love to God. And if withal this seem easy to thee, & thou delight in it, and thinkest it thy happiness, that every thought in thee may be subject to Christ; this is a sufficient testimony of the sincerity of thy love. But, è contra, if we shake off Gods yoke, and we will have our thoughts and tongues at liberty, if it be a grief to us to see any of our friends conscionable of Gods worship or of religion; why, thou art none of Gods friend. For if thou wert, thou wouldst desire that both thy self and all thy friends were Christs friends. If a man loved his Master, and liked his service well, and desired to stay with him, he would have his ear bored, that so all his Masters commandments might sink the better into him; why, this must needs argue great love to his Master. This David alludes to, Psal. 40.6. Mine ears hast thou bored, or as it is in the Original, digged. He digged through all obstructions, and made him willing to listen to Gods will; a loving Servant becomes a friend: So, if we might have liberty to get loose from God, yet if we had rather abide in his service, let us give our ears to God to be bored, and give up not only our selves but our whole family to be Gods bond-servants.

Ʋse 1. A ground of tryall of our estates, whether we love God or no. If we would be assured of this, as we all had need to be, consider of this, Dost thou keep Gods commandments as thy way, thy jewels, the apple of thy eye, thy life? And, dost thou desire to bring all thy children and family to the like conscionable obedience, that all thy family may be Gods friends? This is an argument of thy unfained love to God. And if withall this seem easie to thee, & thou delight in it, and thinkest it thy happines, that every thought in thee may be subject to Christ; this is a sufficient testimony of the sincerity of thy love. But, è contra, if we shake off Gods yoke, and we will have our thoughts and tongues at liberty, if it be a grief to us to see any of our friends conscionable of Gods worship or of religion; why, thou art none of Gods friend. For if thou wert, thou wouldst desire that both thy selfe and all thy friends were Christs friends. If a man loved his Master, and liked his service well, and desired to stay with him, he would have his ear bored, that so all his Masters commandements might sink the better into him; why, this must needs argue great love to his Master. This David alludes to,

Use 2. To teach all such as love God, to take heed that they be not drawn to break any of Gods commandments, for love to others. This is plain. If love to man makes us break any of Gods commandments, then we love him better then God.

Ʋse 2. To teach all such as love God, to take heed that they be not drawn to break any of Gods commandements, for love to others. This is plain. If love to man makes us break any of Gods commandements, then we love him better then God.

Use 3. Of encouragement to natural men to give up their hearts to Gods commandments and not to think them burdensome and intolerable. For if thou hadst but the love of God in thy heart, Gods commandments would be sweeter then the honey, or the honey-comb. They are deceived much that look at Gods commandments as heavy and burdensome: No, his commandments are not grievous; and if his commandments be pleasant, what are his promises and rewards?

Ʋse 3. Of encouragement to naturall men to give up their hearts to Gods commandements and not to think them burdensome and intolerable. For if thou hadst but the love of God in thy heart, Gods commandements would be sweeter then the honey, or the honey-combe. They are deceived much that look at Gods commandements as heavy and burdensome: No, his commandements are not grievous; and if his commandements be pleasant, what are his promises and rewards?

Use 4. For them that would have Gods commandments seem easy to them, and not burdensome; why, grow up in the love of God, meditate on ⟨p. 353⟩his goodness, and promises, and mercies, and so thou shalt grow up to love him; and the more love, the more willing and obedient. A man never loseth his first works, but he loseth his first love. Let him renew his first love, and he shall renew his first works, Rev. 2.4, 5.

Ʋse 4. For them that would have Gods commandements seem easie to them, and not burthensome; why, grow up in the love of God, meditate on ⟨p. 353⟩his goodnesse, and promises, and mercies, and so thou shalt grow up to love him; and the more love, the more willing and obedient. A man never loseth his first works, but he loseth his first love. Let him renew his first love, and he shall renew his first works, Rev. 2.4, 5.

1 JOHN 5.4, 5. For whatsoever is born of God, overcometh the world, and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?

Veers. 1. the Apostle had made an evidence of the love of God to keep his commandments, and to do them with ease. This he proves vers. 4. by an argument taken from the removal of the impediments of Gods love in such an heart, and that is the overcoming of the world. And the argument stands thus: To them that overcome thy world, Gods commandement• an easy yoke: But they that are born of God have overcome the world; Ergo, Its the love of the world that hinders our obedience to Gods commandments. This kept off the young man, so every one that is kept off, it's for the love of some pleasure or profit, which they will not deny, & so Gods commandments seem burdensome

VEers. 1. the Apostle had made an evidence of the love of God to keep his commandements, and to do them with ease. This he proves vers. 4. by an argument taken from the removall of the impediments of Gods love in such an heart, and that is the overcoming of the world. And the argument stands thus: To them that overcome thy world, Gods commandement• an easie yoke: But they that are born of God have overcome the world; Ergo, Its the love of the world that hinders our obedience to Gods commandements. This kept off the young man, so every one that is kept off, it's for the love of some pleasure or profit, which they wil not deny, & so Gods commandements seem burdensome

Doct. 1. Every regenerate Christian, is a victorious Christian, a conqueror of the world.

Doct. 1. Every regenerate Christian, is a victorious Christian, a conquerour of the world.

Every Christian be he never so poor that hath but the least pittance or shred of true grace, hath a mighty power in him to overcome the world. It was a famous thing of old to be but conquerors of the world, as the Babylonian and Roman Monarchies were. But St. John testifies here, that every Christian is Lord of the whole world, 1 Cor. 3.22, 23. He hath it there by gifts, but here by conquest, he overcomes the world viz. so far as it is an enemy to grace. Indeed, in themselves the comforts of the world are good and useful but as far as they have a snare in them, he overcomes them, 1 John 4.4. The honours of the world have a snare in them to puff up our hearts, 2 Chron. 26.16. Profit of the world choke the good seed of the Word, Mat. 13.22, 23. So the pleasures of the world they make the Word unfruitful, Luk. 8.19.

Every Christian be he never so poor that hath but the least pittance or shred of true grace, hath a mighty power in him to overcome the world. It was a famous thing of old to be but conquerors of the world, as the Babilonian and Romane Monarchies were. But St. John testifies here, that every Christian is Lord of the whole world, 1 Cor. 3.22, 23. He hath it there by gifts, but here by conquest, he overcomes the world viz. so far as it is an enemy to grace. Indeed, in themselves the comforts of the world are good and usefull but as far as they have a snare in them, he overcomes them, 1 John 4.4. The honours of the world have a snare in them to puffe up our hearts, 2 Chron. 26.16. Profit of the world choak the good seed of the Word, Mat. 13.22, 23. So the pleasures of the world they make the Word unfruitfull,

Now, how doth a regenerate Christian overcome this?

1 He abideth constant in his Christian course, notwithstanding the flattering or threatening of the world, so that he will not be seduced by any of these snares, Eph. 6.11, 13. Paul would not give place to such seducements; no, not for an hour: Now, that is a part of a mans victory, to hold his own, and to keep his standing, and not to flit; such a man is never said to be overcome that keeps his standing.

1 He abideth constant in his Christian course, notwithstanding the flattering or threatning of the world, so that he will not be seduced by any of these snares, Eph. 6.11, 13. Paul would not give place to such seducements; no, not for an hour: Now, that is a part of a mans victory, to hold his owne, and to keep his standing, and not to flit; such a man is never said to be overcome that keeps his standing.