But God is a discerner of the thoughts and the intentions of the heart ; for euery creature is manifest in his sight , all things are naked and patent vnto his eyes ;

Therefore also to the Word .

Thus by an Argument drawne from the nature of the Author of the Word , he proues the efficacie of the Word .

Now these words of the Text we may enforce , as a plain demonstratiue proposition , auouching the vniuersalitie of the knowledge of God , that all things are naked and open vnto his eyes . In which , although wee might consider the Thesis and the Hypothesis , the generalitie of the proposition , and the particular application ; or the 〈◇〉 , and the 〈◇〉 , the proposition and his reduction : yet for this present purpose we must make a connexion of these parts , and vse them as one cleare proposition , plainly witnessing the vniuersalitie of the knowledge of God . And as the Apostle reasoned for his proofe , à maiore ad minus , from the greater to the lesser , so we may here fitly reason , à minore ad maius , from the lesser to the greater , after this manner :

If all things bee naked and open to the Word , euen the thoughts and intentions of the heart ; Then much more vnto God , the Author of the Word .

But the Scripture here tells vs , that all things are naked and open vnto the Word , euen the thoughts and intentions of the heart : For it is liuely and mightie in operation , sharper then a two edged sword , and pierceth through euen to the diuiding asunder of the Soule and the Spirit :

Therefore much more vnto God , the Author of the Word . Maior enim est causa quàm effectus .

This ground being laid : Come we to consider from this Proposition ; First , whether the sinnes of the Elect , notwithstanding their Iustification , be manifest in the sight of God ;

Secondly , how he may be said to see them , or not to see them ;

Thirdly , the horridnesse and great inconuenience , of the contrarie doctrine , namely , that God cannot any way see the sinnes of his children after Iustification ; whereas my Text saies , All things are naked and open , &c.

Fourthly , for the further clearing of this point , the answere to the obiection alleaged for the maintayning of that blasphemous assertion .

Lastly , a three-fold reflection of the Text , according to the assembly , respecting a three-fold subiect ; the Magistrate , the Minister , the Laytie .

First , for the foremost : Whether the sinnes of the Elect , notwithstanding their Iustification , bee manifest in the sight of God : the which I enforce affirmatiuely , producing for proofe thereof a three-fold testimonie ; Scriptures , Fathers , and Arguments .

But before I enter this discourse , giue me leaue a litle to giue a reason of this discourse : For haply it may seeme strange to some , to whom the ground and occasion of this businesse is not knowne ; that any should so much as question , whether God seeth the sinnes of his children , notwithstanding Iustification , much lesse to spend time to proue it , when it is plaine , that all things are alwaies naked and open to the eyes of God . But yet if wee consider Satans subtiltie , and what the Scripture tells vs in this behalfe : we will be farre from thinking it strange , to spend time to proue that , which others thinke not strange violently to contradict , both by open conference before many , and publike preaching in the hearing of many . First ( I say ) we will be farre from thinking it strange , if we consider Satans subtiltie , who alwaies watcheth opportunitie Mat . 13.25 . to sow Tares in the field of God , Schismes and Heresies in the Church ; and , for this purpose , hath from time to time stirred vp a Rabble of miscreants , to taint , pollute , and d●sturbe it : Iouinians and Libertines : Anabaptists and Familists , their Successors agreeing in this , That the regenerate are free from sinne : of this opinion were also the Cathari . amongst which Diabolicall ranck were the Iouinians , and a sect called the Libertines , of more ancient time , and their Successors , and the Anabaptists , and Familists , of these our dayes . Who , although they differ in some point , yet this blasphemous and hereticall position , contrary to the Scriptures , they all maintaine , That after Iustification they cannot fall into sinne ; opposite to that which S. Paul speaketh of the regenerate or iustified person , Rom. 7.14 . and opposite to that which S. Iohn speaketh in his first Epistle , chapter 1. verse 10. and to that which S. Iames speaketh , Iames Chapter 3. verse 2. much consonant vnto which is the blasphemous position of this new sprung vp Familist , who maintaineth , according to his best skill , That after Iustification God cannot any way see sinne in his children : And therefore from thence heapeth vp other false and pernicious conclusions ; as , That God doth not punish or correct his children for sinne ; That we are not to aske for the forgiuenesse of sinne : In which , although hee something differ from those fore-named Heretikes : yet it is ad deterius , in respect of the worse . For it is more grosse and wicked to say , That notwithstanding our Iustification , wee are in our selues lumpes of sinne , and yet that God cannot anie way see this sinne in vs ; then to say , That after Iustification we cannot fall into sinne . For the first is a Blasphemie , tending to destroy the whole Essence and Nature of God , and therefore all Pietie and Religion : the second , onely impugneth certaine points of Faith , onely certaine places of Scripture . If therefore here first of all we obserue Sathans subtill practise , in sowing Tares in the field of God , Schismes and Heresies in the Church , strange and deuillish doctrines to dishonour God , and wound the Soules of the Hearers : We will not thinke it strange , that anie should spend time to proue a position so certaine and manifest in it selfe , when Sathan dares stirre vp agents to gainesay and contradict it ; to crie out , that they haue no Faith ; that they are Traitors to the bloud of Christ , that so conclude . Againe , wee will not thinke it strange , that any should insist to proue a point in it selfe so cleare , if we consider what the Scripture tells vs , namely , that 2. Tim . 3.1 . in the last daies shall come perillous times , when men shall be louers of themselues , & c . 〈◇〉 , hauing only a shew of godlinesse , becomming ( as S. Iude speakes ) Iud. ver . 19. makers of Sects , fleshly , not hauing the Spirit . Yea , saith S. Paul , 1. Cor . 11.9 . there must be heresies euen among you , 〈◇〉 , that they which are approued among you may be knowne . If therefore we will carefully marke what the Scriptures tell vs in this behalfe , we will nothing maruell of industrious labor in a point , which indeede the verie Heathen Writers are able to confute . For they conclude a Diuine Power . Nulla gens tambarbara , cui non insideat haec persuasio , Deum esse . Againe they conclude he is omniscient , and therefore plainly witnesse , that nothing can possibly be hid from the simple act of Gods knowledge : in which implicately they confute this grosse position . That God seeth not the sinnes of his children after Iustification . But if ( I say ) wee marke what the Scriptures tell vs , that these our times are latter times , and therefore perillous times , that is , such wherein Satan will most busily striue to stirre vp Sects and heresies , strange , grosse , blasphemous , and deuillish doctrines ; we will no way maruell of the labour spent in the clearing of this so open a truth , and the manifesting of the horridnesse of the contrary . Nay of how great necessitie this is , will plainly appeare , if wee a little consider the nature of these positions , the Authour , and their alreadie infectious spreading .

First , the nature of these positions , how sorting , agreeable , and delightfull they are vnto the humour of Libertines . For when the Scripture tels vs of most notorious wicked ones , that committed sinne with greedinesse , without respect of God or man , without regard of heauen or hell ; it tels vs , that hence they tooke occasion of these their damned stratagems , from these pernicious conclusions , Tush . God sees it not , God regards it not , God will not requite it : as we may see example , Psal . 10.11 . Psal . 94.7 . If therefore we obserue the nature of these positions , God sees not sinne , God corrects not for sinne , how agreeable they are vnto the humour of Libertines , how forcible a ground to encourage to commit wickednesse , how wide it opens the gates of hell , how strongly it builds vp the Deuill , how ancient an axiome of Atheists ; wee may plainly see in this first respect , of how great necessitie it is , to defend the truth against malignant opposites .

Outward particularitie forcible to induce and worke perswasion . Secondly , the necessitie hereof will as plainly appeare , if we consider the Author hereof , that is , his particularitie in cariage , his frequencie in labour , his shew of zeale , his vehement deliuerie , his vociferations , vlulations , expansions : for of how great force are these vnto many ? how readily is that receiued that comes from such a flame ? that is brought forth with such a storme ? without so much as questioning the truth thereof , supposing it impossible that a life so strict , that a breast so hot , that a mouth so fierce , that a gesture so vehement , should send forth any thing but pretious Manna . Oh! this is one of the most dangerous plots the Deuill hath . This wilie Serpent knew , it was not an easie matter to worke a perswasion in the hearts of men , that Christ was but a meere man , and was not God coequall to the Father ; and therefore he knew , if he should worke by any that were but of a meane life , or cold in carriage , a Moone-preacher , hee should doe no good , none would care for it : Arrius of a strict conuersation . therefore hee stirres vp Arrius , a man particular in life , of note for learning , vehement in profession , and then he strikes it home , then he receiued thicke and threefold . So here Satan knew right well , if he should haue sought to vent this so vile and palpable euill ware by some slight and vnregarded Merchant , it would hardly passe . But he knew right well , if he could get it entertained in a frequented shop , it would passe for currant without all exception : and therefore he stirres vp this Agent , of repute amongst the vulgar , makes him his Factor to put off these false commodities ; and then they are receiued with great applause , for the best wares that euer were sold , for the best doctrine that euer was preached . And what is the reason ? Oh , this is an honest Merchant ; this shop is much sought to ; therefore surely , all the ware that is sold here , is excellent good ware . Popularitie induceth credulitie . This is the foolish reason of many simple people : Oh ( say they ) he is cautious in life , hee is painfull in preaching , zealous in deliuerie of good and worthy things . It must , and ought to be confessed . But what then ? why therefore we will beleeue whatsoeuer such a one deliuers . A foolish and a dangerous conclusion . Saint Iohn was of another minde , 1. Iohn 4. 〈◇〉 : beleeue not euery Spirit , Trie the Spirits . The Beroeans were more wise , Act. 17.11 . who would not simplie take vpon trust the words of the Apostles , who yet were priuiledged from all error in doctrine ; but daily searched the Scripture , to see whether those things were so . Yea it is our Sauiours counsell . Iohn 5.39 . Therefore the same Spirit by Salomon settes it downe as a marke of a foole , Prou. 14.15 . to beleeue euery thing . Paul telles vs of himselfe , Phil . 3 5. that he was an Hebrew of the Hebrewes , by law a Pharisie , the most strictest and most approued profession among the Iewes , in zeale abounding , touching the righteousnesse of the Law vnrebukeable . What then ? did he then speake the Truth ? did he build vp Christ ? alas then a persequutor of Christ . This is then a foolish and a dangerous conclusion to the soule : such a one is very particular in life , very zealous , very painfull , therefore we will beleeue whatsoeuer hee speakes . This is to build out faith vpon men , and not vpon the word of God ; a horrid wickednesse . Ornamenes necessarie for a Preacher . I know that these before recited particulars are most necessarie for a Preacher of the Word , excellent graces and ornaments worthie to be in that function , good life necessarie , diligent labour necessarie : hee should bee luminosus , he should be operosus , as sequently I shall shew ; and ( as a speciall ornament ) zeale very necessary . For ( as Bernard speakes ) Bernard . sup . Cant . Sizelus deseruit , & amor , If zeale hath once forsaken vs , then farewell all loue to Christ . Bare zeale dangerous . But alas ! know wee that this is not bare zeale we speake of now , zeale without knowledge , but zeale with knowledge : for the first may with the Iewes persecute Christ Iesus , but the latter alwayes build vp Christ Iesus ; the one most necessarie , the other most dangerous . Therefore ( saith Bernard ) Cantic . ser . 28. Importabilis absque scientia est zelus , minus efficax , minus vtilis , plerumque valde perniciosus sentitur . Quo igitur zelus remidior , ac vehementior spiritus , &c. eo vigilantiori opus est scientia . Zeale is importable without knowledge , lesse effectuall , lesse profitable , oftentimes very pernitious : therefore by how much the more feruent zeale is , and the spirit more vehement , so much the more need is there of vigilant knowledge . Else may we soone sow tares in stead of wheat ; Schismes , Heresies , dangerous positions , in stead of the truth . If therefore we obserue well the Author of these Positions , we shall finde no small necessitie of this discourse .

The long dispersion of this pernitious Position . Lastly , the very vrgentnesse hereof will most plainely appeare , if we consider the large dispersion hereof ; that as an infectious leprosie it spreads it selfe farre and neere , and that so deepely , so impressiuely , that they contend for it , manibus pedibusque , that they crie out of it , Comoed . Oh! great is Diana of the Ephesians , oh ! these are high and worthy points of Doctrine : and this , not Demetrius onely , but all his fellow-workmen , Vsurers , Brothell hunters , Alehouse-keepers , and many more vnhallowed fellowes : that Saint Paul should come and speake against these , they would sweare he had no faith , they would sweare he were a damned creature . For ( as Augustine speakes ) Augustine . quicquid amant , volunt esse veritatem , whatsoeuer they fancie , and fits their humor , that shall be the truth , say what you will against it . For ( as Seneca speaks ) Malunt credere quàm iudicare , they had rather beleeue it , then to iudge of the soundnesse of it . For ( as Anselmus speakes ) heere is their aime , Vt iniquitas eorum sit mystica , nomine religionis palliata , that they may passe their sinnes in a cloud , that they may haue a cloake for their wickednesse . Therefore what mischiefe soeuer they commit , tell them of it ; why they answere you presently , Tush , wee are iustified men , and being iustified , our sinnes are so couered , that God cannot see them . The pretext of committing sinne . A fearefull answere ! why may not the veriest Reprobate say as much as this , to excuse any sinne he commits ? who thinkes that hee hath not interest in Christ ? who will not be bold to say he is a iustified person , and will much scorne you shall tell him otherwise , The Salamander of a freezing nature , and therefore liueth in the fire . though he be as cold as the Salamander , and as blacke as the Aethiopian ? what infers he then from this ? a comfort and incouragement to commit sinne ; with this conclusion , Why surely I am a iustified person , therefore I may safely commit these sinnes ; God sees them not , for God sees not the sinnes of his children . Gods children may by euill doctrine take encouragement to commit sinne . But , will you say , this cannot be the conclusion of Gods children . And why I pray you ? may not these fail into great sinnes , into sins of presumption , into the sinne of despaire , most great and grieuous sinnes ? Why else doth Dauid pray against the one ? and why else doth Luther say of the other , that hee did not only fall into it , but lie in it by the space of two yeares ? Who is ignorant of Dauids murther and adulterie ? of Salomons fall into Idolatrie ? and Peters deniall ? oh great and grieuous sinnes ! May they not be seduced by erronious Doctrines ? Why then did the Apostle Paul rebuke the Corinthians for their sects , strifes , and diuisions ? 1. Cor . 3.3 . for being carnall ? for walking as men ? Why did he giue them a caution to beware of deceitfull workers , that transformed themselues into the Apostles of Christ , that made onely a shew of being the Ministers of righteousnesse , and were not ? Were not the Galathians grieuously tainted by seducers , by false teachers ? In so much that the Apostle maruels at it , Galath . 1.6 . I maruell that you are so soone remoued vnto another Gospell : yea it was so greatly intertained , that he cries out he is in feare of them , Galath . 4.4 . lest he hath bestowed labour in vaine vpon them , and therefore earnestly wisheth Galath . 5.12 . that they were cut off that did so disquit them . Alas ! know wee not that the Church of Pergamus may maintaine the doctrine of the Nicholaitans , Reuel . 2.15 . which God hates , and that they of the Church of Thyatira may suffer themselues to be deceiued and seduced by Iezabel , Reuel . 2.20 . a seeming Prophetesse ? Yea , the Scriptures doe yeeld frequent testimonies hereof . It therefore followes , that not only the vnregenerate , which may boast of that they are not , but the regenerate in the state of Iustification may be by pernicious doctrine seduced , and take a kind of libertie and incouragement to commit sinne .

The wofull experience whereof is most manifest , in the broching and deliuerie of the afore-named impious Positions ; which are spred abroad farre and neere , and entertained with all greedinesse , maintained with all resolution , not only of words , but of expence , bestowing large meanes vpon the Author of these Positions , to defend them , and , if it might be , to confront the opposites , that so it may passe for a currant truth , a new reuealed Apostolicall doctrine ; and these not alone the lesser sort , but the more exquisite , those that will tell you they are as surely Christs , as Christ is Gods : so that if we consider the generalitie and large dispersion of this contagious leprosie ; the necessitie of this discourse ( a matter in it self so plaine ) will most euidently appeare .

Hauing thus laid open the reasons of this labour , which else might seeme needlesse to the vnderstanding of many , to whom this businesse is not so well knowne , although now it be growne famous , and the Author hereof conuented in the most eminent places ; come we now to the matter it selfe .

All things are naked and patent vnto his eyes , concerning whom we speake .

And fi●st for the formost point , considered from this proposition , Whether the sinnes of the Elect be manifest in the sight or knowledge of God , notwithstanding their Iustification : which will plainly appeare vnto vs from the testimonie of Scriptures , Fathers , and Arguments . First from Scriptures . Thou knowest ( saith Dauid ) Psal . 139. Dauid . a iustified person , as effectually couered with Christs righteousnes , as we are now , although the Antagonists to build vp a Limbo deny it . my sitting and my rising , thou vnderstandest my thoughts a farre off , thou fannest my path , and my lying downe , and art accustomed to all my wayes , there is not a word in my mouth , but thou knowest it altogether . By which he sheweth that our thoughts , our words and all our actions , be they good or euill , are most manifest in the sight of God . To this agrees Salomon Prou. 5.21 . The wayes of man are before the eyes of the Lord , and he pondereth all his pathes . Yea ( saith hee ) Prou. 15.11 . hell and destruction are before the Lord : how much more the hearts of the sonnes of men ? This was Iobs confession , Iob 14.16.17 . Thou numbrest my steps , and doest not delay my sinne , my iniquitie is sealed vp as in a bag . This the Prophet Dauid makes cleare : Psal . 19.12 . Oh ( saith he ) who can vnderstand and his fault ? Oh clense thou me from my secret sinnes : as if hee shou'd say , Lord , thou knowest my sins better then I know them my selfe , therefore , Lord , cleanse thou me from my secret sinnes , that are hid from my vnderstanding . This Saint Iohn verifies , telling vs , 1. Joh . 3.20 . that if our heart condemne vs God is greater then our heart , and knoweth all things , as if he should say , though our owne conscience doe not accuse vs of sinne , yet God is greater then our conscience , and knoweth it better then our owne conscience knowes it , as the Apostle Paul doth also witnesse , I know nothing by my selfe , yet am I not thereby iustified .

Yea , this speciall kinde of knowledge , the Lord doth challenge euen proper vnto himselfe alone , Ierem . 17.10 . I the Lord am the searcher of the heart , and the tryer of the reynes , and the discouerer of the secrets . Yea , this is the acknowledgement of the Church of God , Psalm . 90.8 . thou hast set our iniquitie before thee , and our secret sinnes in the light of thy countenance . Yea , the Prophet Dauid by experience doth witnesse it , Psalm . 51.4 . Against thee only haue I sinned , and done this euill in thy sight , against thee as a most impartiall Iudge ; as if he should say , Vriah that hath receiued the wrong , he is slaine , he therefore can doe me no preiudice : as for my people , they are my seruants , and at my command , therefore I feare them not : but thou art a most iust and impartiall Iudge , therefore Tibi , tibi soli peccaui ; and done this euill in thy sight , that is , in thy sight chiefly ; as if hee should say , As Mollerus exp . I carried this so closely that Uriah my Souldier , hee perceiued it not ; Ioab my chiefe Captaine , whom I vsed as my instrument in this businesse , he knew it not ; my people , they were ignorant of it ; my nearest friends they vnderstood it not : but Lord , thou wast an eye-witnesse of it , and thou hast discouered it to the eye of the World , therefore to thee , to thee alone haue I sinned , and done this euill in thy sight . A most patheticall place . Dauid a iustified person , he commits sinne : he commits it most priuately : Man knowes it not , therefore by man it could not be discouered : But God , he sees it , and he discouers it . But against this , the Antagonist , to keepe aliue his new borne monster , excepts : Oh ( saith hee ) Dauid and the rest of the Fathers , were vnder Tutors and Gouernors , witnesse the Apostle Paul . Gal. 4. What then ? therefore though God saw sinne in Dauid and the rest , yet he cannot now in his children . What an impious conclusion is this ? What a grosse abuse of Scripture ? Surely a very Plow-boy were worthe to tast of the whip , if he should answere so ignorantly . But it seemeth this man ( though I thinke hee neuer read the Orator , he is so starke ignorant ) yet , the arrogancie of nature hath wrought in him that which the Orator spake , qui semel impudens sit grauiter impudens : for he had rather deny the very pregnant testimonies of the Scripture , and abuse their authoritie against all sense and braine ; nay hee had rather incline to build vp a Limbo with the Papists , and that by such a place which neuer Papist durst seaze vpon , then humblie to acknowledge his blasphemous errors . Limbo reuiued . But ( silly Limboist ) what hath that Scripture Gal. 4. to doe with the difference of Iustification ? Alas , the Apostle speakes there of the Ceremonies of the Law , the which Dauid and the rest were to respect , as Tutors and Gouernours , which led them vnto Christ , and was their substance : therefore ( saith the same Apostle ) Gal. 3.24 . The Law was a Schoole-master to bring vs to Christ , Dauid and the rest of the Fathers expected Iustification , not by the Ceremonies of the Law , but by faith in Christ . so that Dauid and the rest expected Iustification , not by the Law , or Ceremonies of the Law , but by faith in Christ , who was the summe and substance of all those things . And therefore the same Apostle tels vs , that * * 1. Cor . 10. the Fathers did all eat the same spirituall meat , and did all drinke the same spirituall drinke : for they dranke of the spirituall Rocke that followed them , and the Rocke was Christ . But by that , What the Apostle intended by that phrase of speech . Galat . 4. the Apostle would shew a certaine prerogatiue of the time of the Gospell aboue the Law , especially in this , that in the time of the Law , though they were heires , and ( as Austine speakes ) Augustine . liberati fuerunt à maledictione Legis , propter Christum venturum , and ( as Caluin speakes ) Caluin . in Inst. eiusdem libertatis & laetitiae fuere participes ; yet ( saith the same Author ) Calu . ibid . negabimus ita libertatis & securitatis spiritu fuisse donatos , vt non experti sint aliqua ex parte & timorem à lege & seruitutem . Utcunque enim illa quam per Euangelij gratiam assequuti erant praerogatiua fruerentur , erant tamen ijsdem obseruationum vinculis & ●neribus cum vulgo obnoxij . That is : Although they ( that is , the faithfull vnder the Law ) were partakers of the same libertie and ioy which the Saints of God now are , yet ( saith he ) we denie that they were so endowed with the spirit of libertie and securitie , that they felt not in some measure both feare and seruitude from the Law . For howsoeuer they enioied that prerogatiue , which they obtained by the grace of the Gospell , ( that is , lying hid in the Law , for Nouum Testamentum in Veteri latet , & Vetus Testamentum in Nouo patet ) yet notwithstanding they were still obnoxious to the same bands and burthens of obseruations , together with others . And this is that the Apostle intendeth , Galat . 4. Galat . 4. The priuilege of the Saints of God now in the time of the Gospell . to shew the priuiledge of the Saints of God now in the time of the reall exhibition of Christ , at whose comming those Ceremonies were to haue an end , in comparison of the time of the Fathers vnder the Law , who , notwithstanding their faith in Christ , were yet still to take respect of the obseruation of the Ceremonies of the Law . In which respect the Apostle saith , the heire differed not from the seruant , though he was Lord of all , but was still in this behalfe vnder Tutors and Gouernours : and laboureth by this to draw the Galathians from the rudiments of the Law , as things which now were vtterly to cease and haue an end ; and therefore now by the obseruing of them they sought to bring their libertie into bondage . The difference betweene the Fathers vnder the Law , and the Saints of God now , wherein it chiefly consisteth . This blessing being then for the most part exhibited vnto that one peculiar Nation of the Iewes . So that the difference betweene them and vs consisteth , not quoad Legis maledictionem , but vincula obseruationum ; not quoad Iustificationis efficaciam , but lucis claritatem ; not in respect of the malediction of the Law , for they were as well freed from that as the faithfull are now , but in respect of the band of obseruations , that is , of the Rites and Ceremonies of the Law ; not in respect of the efficacie of Iustification , but the clearenesse of light ; that which was then more obscure , being now made more manifest ; that which was then more particular , being now made more vniuersall . I say , not in respect of the efficacie of Iustification : for in this kinde , Dauid and the rest were in as firme an estate as any of the faithfull are now . For ( as Austine speakes ) Aug. 3. li. ad Bonifa . pertinebant ab initio mundi ad Nonum Testamentum filij promissionis regeneratia Deo , qui fide per dilectionem operante , obedierunt mandatis , in spe non carnalium , terrenorum , temporalium ; sed spiritualium , coelestium , aeternorum bonorum : praecipue credentes in Mediatorem , per quem non dubitarunt , & Spiritum sibi administrari vt bene facerent , & ignosci quoties peccarunt . That is : The children of the promise being regenerated of God , did appertaine from the beginning of the world vnto the New Testament , which by faith working through loue obeied the Commandements , in hope not of carnall , terrene , temporall things , but of spirituall , celestiall , eternall good things : chiefly beleeuing vpon the Mediator , by whom they doubted not , both the spirit to bee giuen vnto them , that they might doe that which was good , as also the sinnes which they committed , to be pardoned and forgiuen . To this purpose speakes Bucer also very clearely vpon the third to the Romans : Scriptura eandem facit Iusticiam Abrahae ac omnium qui vestigia fidei huius sequuntur , tam ex Iudeis , quàm ex Gentibus . And in like manner vpon the fifth Chapter to the Romans . And the Couenant is plaine , Malac . 2. Whereupon Bucer concludes , Non amplius , &c. The Euangelicall Ministerie hath no more ( that is , larger promise ) then the Leuiticall , but that it hath it after a more excellent manner . By which he shewes , that Dauid and the rest of the beleeuers in the time of the Law , were consorts and partakers with the now faithfull , of the same blessing vnto eternall life . Wherefore , to conclude the point , wee may reason from the premises thus :