by believing in him. Indeed the very apprehension of
such a Saviour may have some quickening virtue in it, but certainly the
great influence of life is annexed to it by his gracious promises,
"Because I live, ye shall live also," John xiv. 19. "As the living Father
who sent me, lives in himself, and I have life by the Father, so he that
believes on me, shall live by me," John vi. 57. "Abide in me, and I in
you, and ye shall bring forth much fruit." He hath graciously appointed
the derivation of that life to us, to be conjoined with our right
apprehensions, and believing meditations of him, making, as it were, faith
the opening of his house, to let in his fulness to us. Now, besides this
more mysterious and supernatural furniture and supply, there is even
something that is naturally consequent to it, some enabling of the soul
for holy obedience, flows naturally from the love of Christ. And when ever
a believer apprehends what he has done for him, finds some rest and
relaxation in him, it cannot but beget some inward warmth of love to him
who so loved us. "Faith worketh by love," says Paul. The way it goes to
action is by affection. It at once inflames that, and then there is
nothing more active and irresistible. It hath a kind of indefatigable
firmness in it, it hath an unwearied strength to move in the yoke all the
day long. In a word, nothing almost is impossible or too hard for it, for
it is of the nature of fire to break through all, and over all
impediments. Nothing is so easy but it becomes uneasy to a soul under
fear, and nothing so difficult but it becomes easy to a soul wherein
perfect love has cast out fear. For love makes a soul to move
supernaturally in divine things, as a natural or co-natural agent, freely,
willingly, and constantly. If they be not suitable to our natures as
corrupted, and so, grievous to love, then, as much as it possesses the
heart, it makes the heart co-natural to them, and supplies the place of
that natural instinct that carries other creatures to their own works and
ends, strongly and sweetly. 1 John v. 3, Psal. cxix. 165, Neh. vii. 10,
Col. iii. 15. Now you may judge whether or not you can possibly expect so
much advantage in any other method or way you take. This I leave to your
own consideration and experience.

And so I come to the next thing proposed, _secondly_, To consider what
this yoke is, and what is the nature of it. And may I not upon this head
justly enough distinguish a t