2. It is not a congregation, as things may be gathered together ; as stones in a heap, they are united, or gathered into one heap, but they do not act one upon another. And therefore the Holy Ghost doth not resemble our union with Christ by stones in a heap, but by stones in a building, that afford mutual strength and support to one another, and Christ to the foundation and corner-stone, which beareth up all the rest : 1 Peter ii. 5, ' Ye also as lively stones are built up a spiritual house ;' and Eph. ii. 20-22, ' And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner- stone, in whom all the building, fitly framed together, groweth unto an holy temple in the Lord ; in whom you also are builded together for an habitation of God through the Spirit.' Only here is the difference, that is but a union of art, not of nature ; and though stones orderly placed do give strength and beauty one to another, yet they do not communicate life and influence ; therefore the Holy Ghost saith, ' Ye are as living stones.'
3. It is not representation only, as all persons are in their common person and representation. This is a part of the privilege ; we are in Christ as our surety and common person. He impersonated and
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represented us upon the cross, and doth now in heaven, where he appeareth for us as our agent and leiger with God. Thus what is done to him is done to us. This is the judicial union ; but this is not all, for thus we may be said to be in Christ, but he cannot be said to be in us, ' I in them.' There is influence as well as representation.
4. It is not an objective union, aut unio occupationis ; as the object is in the faculty, the star in the eye that seeth it, though at thousands of miles' distance ; and what I think of is in my mind, and what I desire is in my heart, as a scholar's mind is in his books ; when the mind is occupied and taken up with anything, it is in it. So when I fear God, my mind is with him ; when I love God, my heart is with him. But this is not all, partly because such an objective union there is between Christ and hypocrites, they may think of him, and know him. But this union is rather subjective ; it maketh us to live in Christ, and Christ liveth in us. Partly because then we should be no longer united to Christ than we do actually think of him, whereas Christ's being in us implieth a perpetual residence : Eph. iii. 17, ' That Christ may dwell in your hearts by faith.' Dwelling doth not note a transient thought, a short visit, but a constant stay and abode : John xiv. 23, Kol fiovTjv Trap' avrw TrotT^aofiev, ' We will come untoiiim, and we will make om- abode with him.' There Christ fixeth his seat and residence.
5. It is not merely a relation between us and Christ. He is not only ours, and we are his; but he is in us, and we in him. The resemblance of head and members doth not relate to a political body, but to a natural body. I am sure the case is clear in root and branches, John XV. 1-3. And relations do not need such bands and ties as con- stitute this union. There the Spirit and faith, and then secondarily other graces.
6. It is not only a consent or agreement ; Christ agreeth to love us, and we to love him : ' My love in them,' and ' I in them ; ' they are pro- pounded as distinct. Confederation maketh way for union.
7. It is not a union of dependence merely, such as is between the cause and effect. The effect dependeth on the cause, and is in the cause, and the cause is in the effect. This is general to all creatures ; for it is said. Acts xvii. 28, ' In him we live, and move, and have our being.' Such a union there is between God and all creatures. And not merely a dependence in regard of special and gracious influences. That doth much open the privilege ; but that is not all, for then our union would be immediately with God the Father and the Spirit on whom we depend. And so a union there is between God and the holy angels. And Christ is in an especial manner the head of the church ; it is a notion consecrated for our conjunction with him.
8. It is not merely a communion in the same nature. So he is Im- manuel, God with us. But he saith, ' I in them.' He not only came into our natures, but he must come into our hearts. This union is common to all, though I confess it is only reckoned and imputed to the sanctified: Heb. ii. 11, 'For both he that sanctifieth, and they that are sanctified, are all of one ; for which cause he is not ashamed to call them brethreu.' And to the children of God : Heb. ii. 14, ' For- asmuch then aa the children are partakers of flesh and blood, he also himself took part of the same.'