The Christian Warfare Part 1, Book 2 · Chapter 14
CHAP. XIIII. Sathans temptations concerning our redemption, wherewith he moueth the worldling to preſumption, anſwered.
§. Sect. 1 ANd thus hauehave I ſhewed what our redemption is:The temptation. now let vsus conſider of thoſe temptations of Sathan which he ſuggeſteth into the minds of men, whereby he laboreth to depriue them of this great benefit, and to keepe them ſtill in his captiuitie, or to pul them back againe when they are eſcaped. And theſe are of two ſortes, the firſt leading to ſecuritie and preſumption, the other to doubting and deſperation. For if he hauehave to deale with worldlie men; who were neuer truely conuerted vntounto God, hee laboreth to perſwade them that they are redeemed by Chriſt, and therfore though they liue in their ſinnes, yet they ſhall bee ſaued, for Chriſt came into the world to ſaue ſinners: but when he aſſaulteth the true chriſtian, who is indeede the redeemed of the Lord; then he moueth him to doubt and deſpaire, either of the ſufficiencie or of the efficacie, of the worke of our redemption wrought by Ieſus Chriſt.
That he may continue the worldly man in his carnall ſecuritie, and fond preſumption, he vſeth two principall reaſons; the firſt, that the redemption wrought by Chriſt is vniuerſall, and effectuall for the ſaluation of al the world; out of which he frameth this temptation. Chriſt hath ſhed his precious blood, and ſuffered death for all the world; and hath redeemed all mankinde which were loſt in Adam, out of the bondage of Sathan death and hell; why therefore ſhouldeſt thou be ſo ſtrict in flying ſinne, with which thou art ſo much delighted? why doſt thou ſtriue againſt the ſtreame of thy corruptions? and wherefore ſhouldeſt thou take any great paines in the workes of holines and righteouſnes, which are ſo bitter and vnpleaſant to thy taſte and appetite? for Chriſt came into the world to ſaue all men, and not thoſe onelyonly who are ſo ſtrict in their waies; he came to redeeme the whole world, & gaue himſelfe as a ſufficient ranſome for all men: and therefore doubtleſſe he will not loſe his labour, nor ſpill his blood in vaine; he wil not willingly let any periſh, whom he hath purchaſed at ſo high a rate, and redeemed with ſo deare a price: he is alſo ſo powrefull that nothing ſhall be able to pull them out of his hand,Ioh. 10.28. as himſelfe affirmeth, Ioh. 10.28; and ſo wiſe that hee would not ſhed his blood, for thoſe whom he would not ſaue. And who can imagine that God who is moſt iuſt, will impute thoſe ſinnes vntounto thee for which Chriſt hath ſuffered, inflict death on thee for whom Chriſt died, and require that debt againe which is alreadie diſcharged? Or who can imagine that God, who is immutable, ſhould ſhew ſuch inconſtancie as to ſend his ſonne into the world, to ſuffer death for the redemption of thoſe whom hee now will not ſaue; for if he would who could reſiſt his will or withſtand his power? And therefore if he hath redeemed all, ſurely he will ſaue all, and conſequently thee amongſt the reſt, though thou liue as thou liſt and follow the luſts of thine owne heart: for thy ſinnes and vnbeliefe cannot make his purpoſe voyde, nor annihilate the worke of thy redemption; nay the more thy ſinnes abound, the more his grace will abound alſo.
§. Sect. 2 For the anſwering of which temptation, we are to know,The anſwere to the former temptation. that vniuerſall redemption which is the ground and foundation thereof, is an idle dreame of mans braine, which cannot be iuſtified by the word of God which is the touchſtone of al truth; neither hath our Sauiour Chriſt redeemed any other, than thoſe whom hee effectually calleth vntounto the ſauing knowledge of their redemption, indueth with true faith and vnfained repentance, iuſtifieth, ſanctifieth, and laſtly ſaueth, if we reſpect the purpoſe of God, and the will of our bleſſed Sauiour; although indeede the price he gaue for our redemption, was of ſufficient value for the ſinnes of all the world, if it were applied by a liuely faith.
But becauſe this doctrine hath many enemies,Teſtimonies of Scripture alledged againſt vniuerſall redemption. it is not ſufficient to propound it vnleſſe I proue it: and therefore I will ſhew firſt by teſtimonies of ſcriptures, and after by ſtrong reaſons, that our Sauiour Chriſt hath died for, and by his death redeemed, thoſe onelyonly whom hee indueth with true faith and vnfained repentance, and not for al the world as they imagine. Matth. 20.28. it is ſaid, that he came into the world to giuegive his life a ranſome for many. Matth. 20.2 and 26.28.and 26.28. that his blood was ſhed for many for the remiſſion of ſinnes. And Eſa. 53.11. that Chriſt ſhould iuſtifie many by bearing their iniquities. So that he hath not giuen his life a ranſome and ſhed his blood, and by bearing their iniquities iuſtified all, but many, that is, part of all. Luk. 2.34. Simeon ſaith,Luk. 2.34. that Chriſt was appointed by Gods decree, for the fall and riſing againe of many, that is for the fall of many reprobates, and the riſing againe of many who are elected, and therefore not for the redemptiō of all. So Chriſt ſaith that he layeth downe his life for his ſheepe, Ioh. 10.15. and therfore not for wolues and goates,Ioh. 10.15. and 15.14. for his friends, Ioh. 15.14. & therfore not for his wicked enemies; for vsus, that is, for the companie of the faithfull beleeuers, Rom. 8.32.33. and therefore not for the ſinagogue of Sathan and wicked vnbeleeuers.Rom. 8.32.33. Matth. 1.21. So Matth. 1.21. he is ſaid to be the Sauiour of his people, and not of aliants and ſtrangers; and to hauehave giuen himſelfe for his Church, Eph. 5.25.Eph. 5.25, and not for thoſe who hauehave no fellowſhip in the communion of ſaints; that he ſhould die for the nation, that is as Iohn ſaith for al Gods childrē Iewes and Gentils,Ioh. 11.52. Rom. 3.22.25.26. Ioh. 11.52. and therfore not for the wicked, and the children of Sathan. So that Apoſtle Rom. 3.22. ſaith that the righteouſnes of God (that is, the righteouſnes of Ieſus Chriſt imputed vntounto vsus by God, or the righteouſnes of Chriſt God and man) is manifeſted vponupon all and vntounto all that beleeue; and verſ. 23. that God hath ſet forth Chriſt to be a reconciliation through faith in his blood, and verſe 26. That he is the iuſtifier of him, which is of the faith of Ieſus. Where the imputation of Chriſts righteouſneſſe, reconciliation with God, and iuſtification, is reſtrained to the beleeuers onelyonly. And to the ſame purpoſe is that of the Apoſtle,Heb. 5.9. Heb. 5.9. where Chriſt is ſaid to be the author of eternall ſaluation vntounto all that obey him, and therefore not vntounto them who continue in their rebellion not obſeruing his will, nor ſubmitting themſelues to bee ruled by the ſcepter of his word.
And as by theſe places it is apparant, that Chriſt and his benefits are reſtrained to the faithfull, ſo alſo in other places the vnbeleeuers and ſuch as continue in their wickednes, are flatly excluded from the participation of them. Ioh. 3.18. He that beleeueth in him ſhall not be condemned, Ioh. 3.18.but he that beleeueth not is condemned alreadie. verſ. 36.And verſ. 36. He that beleeueth in the ſonne hath euerlaſting life, and he that obeyeth not the ſonne ſhall not ſee life, Rom. 2.9.but the wrath of God abideth on him. So Rom. 8.9. If any man hauehave not the ſpirit of Chriſt, the ſame is not his; and conſequently it followeth that if he be not Chriſts, then Chriſt and his benefits belong not vntounto him.1. Ioh. 3.8. And the Apoſtle 1. Ioh. 3.8. plainely affirmeth that he who committeth ſinne (that is, he who liueth in ſinne without repentance) is of the diuell, and that he who is borne of God (that is, regenerate by his ſpirit) ſinneth not, that is, liueth not in his ſins, neither committeth them with full conſent of will. And Paul willeth Timothie to inſtruct his hearers,2. Tim. 2.26. that they might come to amendment out of the ſnare of the diuell; whereby it is manifeſt that thoſe in whom ſinne raineth, are not of Chriſt but of Sathan, and that notwithſtanding Chriſts death they are ſtill in the ſnare of the diuell til they come to amendment of life; becauſe the blood of Chriſt is not effectual to free any out of their ſpirituall bondage, till it be applied vntounto them by a liuely faith.
§. Sect. 3 And thus it appeareth by plaine teſtimonies,Reaſons to proue that redemption is not vniuerſall. that the redemption wrought by Chriſt belongeth onelyonly to the faithfull; which alſo by vertue of Chriſts death & bloodſhed, hauehave their ſinnes and corruptions in ſome meaſure mortified; and not vntounto the wicked, who liue and die in their ſinnes without repentance. Now I will alſo confirme this truth by ſtrong reaſons. Firſt, thoſe who were neuer knowne of Chriſt (that, is acknowledged for his) were neuer redeemed by his precious bloodſhed; neither is it probable that the father would giuegive his welbeloued ſonne, and that the ſonne would giuegive himſelfe for the redemption of thoſe, whom in his eternall councell he had decreed to reiect, or (as all confeſſe) whom he foreſaw ſhould periſh: but our Sauiour will profeſſe to the workers of iniquitie that he neuer knew them, Matth. 7.23.Matth. 7.23: and therefore he neuer gaue himſelfe for their redemption.
Secondly, for whomſeouer Chriſt hath offered a ſacrifice vntounto his father, for them alſo he maketh interceſſion and is become their aduocate; neither is it probable that Chriſt would die for thoſe for whome he will not intreate, and that he would offer the ſacrifice of his body for thoſe for whom he would not offer the ſacrifice of his lips. Beſides it was the office of the ſame high prieſt to offer ſacrifice and to pray for the people, and conſequently of our Sauiour Chriſt,1. Ioh. 2.1.2. as appeareth 1. Ioh. 2.1.2. where he is ſaid as well to be our aduocate, as the propiciatory ſacrifice for our ſinnes: and the Apoſtle Paul Rom. 8.35. ſaith,Rom. 8.35. that as Chriſt died for vsus, ſo he maketh interceſſion for vsus; but our Sauiour Chriſt flatly excludeth, from all participation of the fruite of his interceſſion, all thoſe who are of the world, that is,Ioh. 17.9. all meere worldlings. Ioh. 17.9. I pray not for the world but for them which thou haſt giuen me; and the Apoſtle ſaith, that as he perfectly ſaueth,Heb. 7.25. ſo alſo he maketh interceſſion for thoſe who come vntounto God by him, that is, true beleeuers onelyonly: and therefore for them alone he hath offered himſelfe, a ſacrifice vntounto his father.
Thirdly, Chriſt hath died for thoſe alone in whom he hath attained vntounto the end of his death; for whatſoeuer attaineth not his end is done in vaine, which argueth want of wiſedome, or power, in the agent and efficient, neither of which without blaſphemie can be aſcribed vntounto Chriſt, who is in both infinit: but the end of Chriſts death (that is, the eternall ſaluation of thoſe for whom he died) is attained vntounto onelyonly in the elect and faithfull;Mark. 16.16. Ioh. 3.36. for as it is Mark. 16.16. He that ſhall beleeue, ſhall be ſaued; but he that will not beleeue, ſhall be damned. And Ioh. 3.36. He that beleeueth in the ſonne hath euerlaſting life, and he that obeyeth not the ſonne ſhall not ſee life, but the wrath of God abideth on him: And therefore, Chriſt hath died for thoſe alone, who beleeue and bring forth the fruites of their faith in obedience, and not for the vnbeleeuers and diſobedient.
Forthly, if all were redeemed by the death of Chriſt, then ſhould they alſo be ſaued: for what ſhould hinder them from ſaluation, who are redeemed, ſeeing they hauehave receiued the pardon and remiſſion of their ſinnes, as appeareth Epheſ. 1.7. In whom we hauehave redemption through his blood, Eph. 1.7. Col. 1.14.euen the remiſſion of our ſinnes. Col. 1.14. And conſequently whoſoeuer are redeemed are iuſtified, and alſo heires of eternall bleſſednes; for bleſſed are thoſe whoſe iniquitie is forgiuen, Pſal. 32.1.and whoſe ſinne is couered, as it is Pſal. 32.1. Seeing alſo Chriſt who hath redeemed vsus, is ſtronger than Sathan and all the power of hell, and therefore al their ſpiritual enemies conioyned together, cānot pluck thoſe whom he hath redeemed out of his hand violently and againſt his will, neither can we with any probable ſhew of reaſon imagine that he would willingly loſe thoſe whom he hath redeemed with the ineſtimable price of himſelfe, neither will it ſtand with the iuſtice of God to impute the ſinnes of any to their condemnation, for which Chriſt hath fully ſatiſfied, nor to exact that debt againe which hee hath paid: and therefore if Chriſt had died for all, God in his iuſtice could not chuſe but ſaue all: and Chriſt might well ſay to his father, to what purpoſe hauehave I died if thou deſtroyeſt thoſe whom I hauehave ſaued? what profit is in my bloud, if thou condemneſt thoſe whom I hauehave redeemed?
Laſtly, if hee died and by his death redeemed all; then alſo he died for and redeemed the Pagans, Turkes, Atheiſts and Epicures, who were out of the Church and couenant of grace; and ſo iuſtification, redemption and ſaluation ſhould be out of the Church, and be extended to thoſe whom God neuer receiued into his couenant; which is quite contrarie to the whole courſe of the ſcriptures, where it is ſaid, that all who are ſaued are alſo added vntounto the Church, Act. 2.47. and that Chriſt hath giuen himſelfe onelyonly for his Church, Act. 2.47. Eph. 5.25.Eph. 5.25. Yea if Chriſt died for all, and by his death redeemed them, then it muſt neceſſarily follow that hee had redeemed euen thoſe damned ſoules who were in hell before his comming, which is moſt abſurd to be imagined; for if they were redeemed, how did they againe fall into condemnation, ſeeing they being once become Chriſts can neuer periſh, neither is any able to pull them out of his hands, as it is Ioh. 10.28.
§. Sect. 4 But againſt this it is obiected,In what ſenſe Chriſt is ſaid to hauehave died for all men. 1. Tim. 2.6. Heb. 2.9. 1. Ioh. 2, 2. that in the ſcriptures Chriſt is ſaid to hauehave died and to hauehave giuen himſelfe a ranſome for all men. 1. Tim. 2.6. Who gaue himſelfe a ranſome for all men. And Heb. 2.9. he is ſaid to hauehave tasted death for all men; and 1. Ioh. 2.2. he is ſaid to be a reconciliation for the ſinnes of the whole world. To which I anſwere; firſt, that theſe ſpeeches are not to be vnderſtood of all and ſingular men, but of all the faithfull which are gathered out of the whole world; for the drift of the Apoſtles is to ſhew that our Sauiour Chriſt died not onelyonly for the beleeuing Iewes, but for the Gentils alſo, of what countrie, nation or condition ſoeuer they were. And ſo theſe generall ſpeeches are expounded Ioh. 11.52. where our Sauiour Chriſt is ſaid to hauehave died, not onelyonly for the Iewiſh nation,Ioh. 11.52. but that alſo he might gather together in one, the children of God which were ſcattered. So alſo hee is ſaid Reu. 5.9,Reuel. 5.9. to hauehave redeemed vsus (that is all the faithfull) vntounto God by his bloud, out of eueryevery Sathans temptations grounded vponupon the doctrine of &c. kinred, tongue, people and nation: and Galat. 3.26. that all are the ſonnes of God by faith in Christ Ieſus; and verſ. 28.Gal. 3.26.28. That there is neither Iew nor Grecian, bond, nor free, male nor female, but all are one in Chriſt Ieſus. So that theſe places are not to be vnderſtood of all and ſingular men, but of al beleeuers, of what nation or condition ſoeuer they be. For all the promiſes and benefits promiſed in the Goſpel, which is the couenant of grace, are to be reſtrained to the condition of the couenant, be they neuer ſo generall and vniuerſall; and this condition is ſometimes expreſſed and ſometimes vnderſtood, but neuer excluded. So Ioh. 3.16.Ioh. 3.16. So God loued the world, that he hath giuen his onelyonly begotten ſonne, that whoſoeuer beleeueth in him ſhould not periſh, but hauehave life euerlaſting. Rom. 3.22. it is ſaid,Rom. 3.22. that the righteouſneſſe of God by faith in Ieſus Chriſt, is giuen to all that beleeue. So Gal. 3.22.Gal. 3.22. The ſcripture hath concluded all vnderunder ſin, that the promiſe by the faith of Ieſus Chriſt ſhould, be giuen to them that beleeue. Act. 10.43.As alſo Act. 10.43.
Secondly I anſwere, that Chriſt in ſome ſenſe may be truly ſaid to hauehave died for all the world, namely in reſpect of the ſufficiencie of his death, though not in reſpect of the efficacie; for by his death hee paid a ſufficient price for the ſinnes of all the world, and a full ranſome for all mankinde, if all would or could applie his merits and obedience vntounto themſelues by a liuely faith; but in reſpect of Gods counſaile, Chriſts wil, and the euent, his death was not effectuall for the redemption of all, but the faithful only. Euen as a ſoueraigne ſalue, may hauehave ſufficient vertue in it ſelfe to cure innumerable wounds and ſores, but yet it is effectuall for the healing of thoſe onelyonly to which it is applied; ſo the precious baulme of Chriſts bloud, is of ſufficient vertue to heale the wounds of all ſinners whatſoeuer, but notwithſtanding it is effectuall to thoſe only, to whom it is applied by a true and liuely faith.
§. Sect. 5 But it is further vrged that it is plainly ſaid in the ſcriptures,The former obiection vrged and anſwered. Mar. 1.5. that hee died for all without exception. I anſwere, that it is an vſuall thing in Gods word, to put this word (all) for many, or for all thoſe which are of one kinde. So it is ſaid Mar. 1.5. that all the countrey of Iudea and they of Ieruſalem, went out vntounto Iohn the Baptiſt and were baptized of him; that is, not eueryevery man without exception, but great multitudes. So it is ſaid Mat. 4.23. that our Sauiour Chriſt healed eueryevery diſeaſe and ſickneſſe amongst the people, that is, many that were diſeaſed,Matth. 4.23. or diſeaſes of all kindes. And Act. 10.38. it is ſaid,Act. 10.38. that Chriſt healed all that were oppreſſed by the diuell, that is, very many, for otherwiſe great numbers oppreſſed of the diuell neuer came into our Sauiours preſence. Thus alſo it is ſaid ver. 12. that there was in the ſheete which Peter ſaw in his viſion (foreign) all fourefooted beaſts, that is, beaſts of all kinds. And thus ſomtimes, by all, we are to vnderſtand all the elect and them onelyonly, and ſometimes all the reprobate and them alone. In the firſt ſenſe are theſe places to bee vnderſtood. Ioh. 12.32. our Sauiour ſaith, that after he is crucified he will draw all men vntounto him, that is,Ioh. 12.32. all the faithfull and elect, for they only are conuerted vntounto God and drawne vntounto Chriſt. So it is ſaid Eſa. 54.13. that al ſhall be taught of God. And Iere. 31.34.Eſa. 54.13. Iere. 31.34. Ioel. 2.28. that all ſhall know him from the leaſt to the greateſt. And Ioel 2.28. the Lord ſaith, that in the latter times he will powre out his ſpirit vponupon all fleſh; which places cannot be vnderſtood of the reprobates and wicked, but of all Gods elect and faithfull. Sometimes alſo we are hereby to vnderſtand all the reprobate and wicked. So Phil. 2.21. the Apoſtle ſaith, that all ſeeke their owne, and not that which is Ieſus Chriſts, that is,Phil. 2.21. all worldlings and wicked men. And Ioh. 3.32. the Baptiſt ſaith, that no man hath receiued Christs testimonie, that is,Ioh. 3.32. none of the wicked and reprobate, for all the faithfull and elect receiue it and beleeue. By all which places it is euident that this word (all) ſometime ſignifieth many, and ſometime all of one kind; and therefore in thoſe places where it is ſaid that Chriſt hath died for al men, we may vnderſtand it of many, as it is expounded Matth. 26.28. or of all the faithfull,Matth. 26.28. as in many places it is reſtrained.
Secondly, it is obiected that Chriſt died euen for the wicked and damned; for it is ſaid that ſome ſhall denie the Lord who hath bought them,2. Pet. 2.1. chap. 1.2.9. 2. Pet. 2.1. that ſome who are purged afterwards become blind and forgetfull, 2. Pet. 1.9. that he may be deſtroyed for whom Chriſt died, Rom. 14.15.Rom. 14.15. Heb. 10.29. that they who are ſanctified may count the bloud of the Teſtament an vnholie thing and tread it vnderunder their feete, Heb. 10.29. To which I anſwere, that theſe and ſuch like places are to be vnderſtood of men, not as they are in truth and in Gods ſight, but as they are in outward ſhew, profeſſion, and in the eſtimation of men, who according to the rule of charitie iudge the beſt, when they ſee not euident reaſon to the contrarie; or it may bee vnderſtood of hypocrites as they are in their owne opinion, or according to their vaine boaſting; and ſo thoſe that are in ſhew, or in their owne opinion redeemed by Chriſts death, may bee reprobates and condemned, but not any who are redeemed in truth. Secondly, thoſe hypocrites that are in the outward viſible Church are ſaid to be redeemed, in reſpect that they are numbred for a time amongſt the faithfull, till they bewray their hypocriſie, and depart from the communion and fellowſhip which they hauehave outwardly with the Saints, though they are not in truth redeemed, vnleſſe they be of the Church and members of Chriſts bodie.
§. Sect. 6 Laſtly, it is obiected that as in Adam all die, euen ſo in Chriſt ſhall all be made aliue, That al are not redeemed by Chriſt, who periſhed in Adam. 1. Cor. 15.22.as the Apoſtle ſpeaketh 1. Cor. 15.22. but all died in Adam, and therefore all are made aliue in Chriſt. I anſwere, that the Apoſtle here vnderſtandeth all the faithfull, of whoſe reſurrection he here diſputeth; and it is as much as if he had ſaid, as al the faithfull died in Adam, ſo al ſhall be made aliue in Chriſt: or though it bee vnderſtood of all, that they died in Adam, yet it prooueth not that all are redeemed by Chriſt, for then the ſenſe is thus much; as Adam deriued death vntounto all his, by natural propagation, ſo Chriſt hath deriued life to all his by grace: and this appeareth in the verſe following, where hee ſaith, that firſt Chriſt roſe, and afterwards they that are of Chriſt ſhall riſe at his comming: now they onelyonly are Chriſts who are led by his ſpirit, and therefore they who hauehave not their part in the firſt reſurrection, whereby being ſanctified they riſe againe, from the death of ſinne to newneſſe of life, ſhall not hauehave their part of the ſecond reſurrection, whereby they riſe to inherite thoſe ioyes which Chriſt hath purchaſed for them.
But it may bee further vrged, that if all doe not liue in Chriſt who died in Adam, Adams ſinne ſhall bee of more force than Chriſts death and ſatisfaction, and Adam ſhall be more ſtrong to deſtroy than Chriſt to ſaue. I anſwere, that their power and ſtrength is not to bee meaſured by the number of thoſe who are deſtroyed and ſaued; but according to the manner whereby they were deſtroyed and ſaued, or according to the vertue and force required to ſauing and deſtroying; for it is far more eaſie to hurt many than to helpe a few, to kil a multitude than to reſtore one to life; for euen bruite beaſts can kill and deſtroy, but neither man, angel, nor other creature can giuegive life ſaue God alone; and ſo it was no hard matter for Adam to plunge al mankind into the gulfe of perdition, but to ſaue and deliuer vsus out of this wretched eſtate, neither he nor any other could perfourme ſaue Chriſt alone: and therefore though our Sauiour had freed and reſtored to life but only one, and Adam by his ſinne deſtroyed all, yet Chriſts death was ſtronger and of more vertue in ſauing, than Adams ſinne in deſtroying. Secondly I anſwere, that Chriſts death is as ſufficient for the redemption of all the world, as Adams ſinne for their condemnation, in reſpect of the infinite value and price thereof; if, as Adams ſinne was deriued vntounto all by naturall propagation, ſo Chriſts death and merits were applied vntounto them by faith; for there is no want of vertue in this precious ſalue to heale, but the cauſe why it healeth not, is becauſe it is reiected and caſt away through incredulitie. Thirdly, Chriſts death is of far more vertue and force than Adams ſinne, in that it bringeth vntounto vsus farre better things than we loſt in Adam; for we loſt by Adam but earthly benefits, but wee hauehave deriued vntounto vsus by Chriſt heauenly glorie and euerlaſting happineſſe; Adam caſt vsus out of the poſſeſſion of the earthly paradize, but Chriſt giues vsus poſſeſſion of the heauenly Ieruſalem; Adam made vsus of the ſeruants of God the bondſlaues of Sathan, but Chriſt made vsus of the bondſlaues of Sathan, the ſonnes of God and heires of his kingdome.