2. That the union of every particular believer with Christ is imme- diate, person with person. The thing is plain ; for the scripture saith often that Christ is in us, and we are in Christ ; and therefore it is not said truly that we are united with the church first, and by the church with Christ. Christ, who is the head of the church, is the head of every particular member of the church ; and he that doth not hold the
390 SERMONS UPON ROMANS VIII. [SeR. I.
head and abide in him presently withereth, and can bring forth no fruit. The only place produced with any pretence for that fond conceit is 1 John i. 3, ' That which we have seen and heard declare w^e unto you, that ye also may have fellowship with us, and truly our fellowship is with the Father, and with his son Jesus Christ.' From whence they conclude that our union and communion is first with the apostles and then with Christ, not immediately, but mediately : we have communion with the church, and we have communion with them, and their com- munion is with the Father and the Son ; but the quite contrary is true, that by faith we have first union and communion with Christ, and then with his church, because of the common relation to Christ. Well, but the apostle saith that ye may have communion with us, and truly our communion is with the Father and the Son. Communion and fellow- ship with us is not meant of communion between the apostles and them, but that you may have like fellowship with God and Christ as we have, tW KoX vfieh, that ye also, that you may have communion as we have ; and what is that koX ?} Koivtovla v/J^erepa ; as if he had said, The com- munion of which I speak is communion with the Father and his Son Jesus Christ ; that is, we have communion with God and Christ, and we desire that you may have also the same communion. Though the thing be evident in itself, yet I shall add reasons, not my own, but another's — ■ that is, Episcopius, a man from whom all the modern divinity is derived, as is evident by their homilies and printed discourses. Though they are severe and tragical upon the memory of that blessed servant of God, John Calvin, yet methinks they should not dijEFer from their great master in divinity ; now, saith he, upon the place, " This opinion that we are united first to the apostles and then to God is with all diligence to be refuted. First, because it is absurd in itself ; and secondly, because of the absurd consequences which are deduced from it."
[1.] " It is absurd in itself", because our communion followeth our union. But our union is not with the apostles themselves, but with Christ ; for the apostles are not united to Christ as apostles vv^ith a saving union, but as believers ; they are united to Christ in the same manner that we are ; and so we are all brethren. Now, a brother is not united to the father by his brother, but immediately ; for there is no subordi- nation in a family, but a collateral respect to their common parent ; as they are apostles, they are instruments whom God employeth to work that in us by which we may be united, not to them, but to God, and Christ immediately, and so have communion with him ; so the apostle saith, 1 Cor. xi. 2, ' I have espoused you to one husband, that I may present you as a chaste virgin to Christ.' I will add, and not only the whole church, but particular believers, are said to be married to the Lord, Kom. vii. 4, The union and conjunction is with him immediate, and in this office all ministers or pastors are equal with the apostles, only that they first and immediately were sent by God for this work.
[2.] "For the absurd consequences that may be drawn from thence" — namely, that our union is necessary wdth some men or company^ of men — that is, some church, before we can have union and communion with God and Christ. Which by degrees, saith he, introduce the papacy ; for if such an union be with any men first necessary, certainly with those that first delivered christian doctrine ; but because they
VeE, 1.] SERMONS UPON ROMANS VIII. 391
abide not for ever, others were to be substituted in their plac6 that immediately depended on them, and so onward ; and before we have union and communion with God and Christ we must have communion "with their successors, how much soever they have degenerated from pure Christianity in doctrine, worship, and government ; but, saith he, there is no such necessity. Every single believer, the lowest and least among them, have an equal immediate union and communion with dhrist ; for the apostles and all other pastors do only preach the gospel to no other end but to bring souls to God, and have authority over us to no other end ; therefore what can be more absurd than that our union with any church or head of the church should be necessary before our union with Christ should be obtained ? "