This is strange. A greater unity and fuller enjoyment, a more perfect fellowship, than ever Adam in his innocency would have been capable of! What soul can conceive it? what tongue express it? None can, for it is that which “eye hath not seen, nor ear heard, neither hath it entered into man’s heart to conceive.” We must suspend the knowledge of it till we have experience of it. Let us now believe it, and then we shall find it. There is a mutual inhabitation which is wonderful. Persons that dwell one _with_ another have much society and fellowship, but to dwell one _in_ another is a strange thing,—“I in them, and they in me,” and therefore God is often said to dwell in us, and we to dwell in him. But that which makes it of all most wonderful and incomprehensible is that glorious unity and communion between the Father and the Son, which it is made an emblem of. “As thou, Father, art in me, and I in thee, that they also may be one in us.” Can you conceive that unity of the Trinity? Can you imagine that reciprocal inhabitation,—that mutual communion between the Father and the Son? No, it hath not entered into the heart to conceive it. Only thus much we know, that it is most perfect, it is most glorious, and so much we may apprehend of this unity of the saints with God. Oh love is an uniting and transforming thing. “God is love, and he that dwelleth in love dwelleth in God, and God in him.” He dwelleth in us by love, this makes him work in us, and shine upon us. Love hath drawn him down from his seat of majesty, to visit poor cottages of sinners, Isa. lxvi. 1, 2 and xlvi. 3, 4. And it is that love of God reflecting upon our souls that carries the soul upward to him, to live in him, and walk with him. O how doth it constrain a soul to “live to him,” and draw it from itself! 2 Cor. v. 15. Then the more unity with God, the more separation from ourselves and the world, the nearer God the farther from ourselves, and the farther from ourselves the more happy, and the more unity with God, the more unity among ourselves, among the brethren of our family. Because here we are not fully one with our Father, therefore there are many differences between us and our brethren because we are not one perfectly in him, therefore we are not one, as he and the Father are one. But when he shall be in us, and we in him, as the Father is in the Son and the Son in the Father, then shall we be one among ourselves, then shall we meet in the unity of the faith, into a perfect man, “into the measure of the stature of the fulness of Christ,” Eph. iv. 13. Christ is the uniting principle. While the saints are not wholly one, _uni tertio_, they cannot be perfectly one _inter se_, among themselves. Consider this, I beseech you Christ’s union with the Father is the foundation of our union to God, and our union among ourselves. This is comfortable, the ground of it is laid already. Now it is not simply the unity of the Father and the Son in essence that is here meant, for what