Argument is That because Christ rose on that day and honoured it with his most frequent appearings after his Resurrection on that day that therefore he appointed it to be kept for a Sabbath But this inference is without any proof and is therefore returned to him And it is manifest that at a certain time when Christ did appear some of the Disciples were Fishing with their Nets Ioh. 21. And if that was the first day of the Week and appointed by Christ for a Sabbath how was it that the Disciples did so openly transgress it and yet were not reproved by Christ but were bidden cast out the Net by himself Nor is his other Argument of any greater weight That because the Primitive Christians in the Apostles times and downwards did constantly meet on that day and had their Collections for the poor that therefore it was appointed to be strickly observed as a Sabbath This consequence is also returned upon him as barely alledged without proof And both we and many other Protestants in France and Holland constantly meet on that day and yet it doth not follow that we or they hold it for a Sabbath for many of them do not any more than we Another Argument of his is Because it is called the Lords day Rev. 1. 10. To which I Answer I. A. hath not as yet proved it evidently that by the Lords day there is meant the first day of the Week but giving it that Iohn meant the first day as I find generally that Iustine Martyn and others about his time did call the first day of the Week the Lords day yet it doth not follow that therefore the Lord appointed it to be kept as a Sabbath for it might well enough he called the Lords day because he arose upon it for many dayâ— have received Names for much less reason according to the Ancient Tradition in Old times which not being in Scripture is not so certain to us as that other viz. Of Christ his Resurrection day Another Argument of his is Because that Christ Taught the Disciples to Pray that their flight might not be on the Winter nor on the Sabbath day when he Prophecied of the Destruction of Jerusalem Math. 24. 20. But to this I Answer That the Name of Sabbath doth not infer that any outward day is to be kept for a Sabbath under the New Testament more than the Name of Circumcision doth infer that there is now to be any outward Circumcision and what Christ spoke to the Disciples it was not to them alone but to all the Iews who as he did well know would still be Zealous for the Iewish Sabbath after his Resurrection As indeed they were and also for Circumcision and therefore he knew what great an Affliction it would be to them to be put to flee on that day and accordingly we find that not only them but long after the Iews even many of them that believed and also our Christians did observe the Iewish Sabbath and some observed both that and also the first day until Constantine's time What Christ therefore spoke of the Sabbath was not to confirm them to keep either that or the first day of the Week for a Sabbath but to express the great Affliction they would be in if they should flee on that day which they so much did regard And beside some understand the Sabbath here also by way of Allegory which I. A. hath not reâ—uâ—ed And whereas the said I. A. alledgeth that Rom. 14. 5 6. Is not to be understood of the first day of the Week but only of other Jewish days This is meerly alledged without any shadow of proof for no where doth Paul or any other Pen-man of the Scripture make an exception of the first day And therefore seeing Rom. 14. speaks of days indefinitely the first day is understood as well as the rest CHAP. XI IN the pretended Survey of the eighth Query which is concerning Singing of Psalms I. A. is at much pains to prove a thing which we do not deny viz. That Singing of Psalms is allowed and commanded under the New Testament For this we willingly acknowledge and those who can Sing with the Spirit and undestanding they may use either David's words or words of any other Holy-men recorded in Scripture or any other sound words as the Lord shall move them But all this is no Answer to the Question which is not concerning Singing only or simply but that way of Singing used by I. A. and his Brethren without any pretence to an immediate direction or motion of the Spirit Infallibly Teaching or assisting them what and how to Sing Now the Query is where doth he find such Singing Warranted in Scripture viz. without the Spirit infallibly directing them 2. Their Singing with Meeter or Tooting Rhymes Artificially composed by meer Natural Art and Industry where is such Singing commanded or practised in Scripture And 3. it is Queried since the Apostles did not turn them into Meeter why have others since them done so as if they were more wise than the Apostles or saw further what God required of them And whereas I. A. alledgeth That Psalms cannot be Sung except they be Meetered If he mean by Meetering putting them in Tooting Rhymes or Rhymes ending with the like Cadencies and Sounds he sheweth his great ignorance in Poetry and Musick for the best Poesies are without any such Cadencies Nor have David's Psalms any such Cadencies of like sounds at the end of the Lines as they are written in Hebrew And although Davids Psalms are Penned with certain measures of Words and Sentences yet that was by some Divine Skill which the Spirit of the Lord Taught him and not by bare humane Art as I suppose I. A. will not deny But another great abuse in I. A. is that he excuseth wicked and proud mens Singing such words of David as these I am not puft up in mind I water my Couch with my Tears c. alledging they may be Sung as well as Read by such men But who cannot see the absurdity of this inference for to Read and to Pray and also to Sing are very differing and one may Read the Devils words and the words of the wickedest men Recorded in Scripture but when one Prayeth or Praiseth he expresseth somewhat of his own condition And men may read the Creed or Ten Commands but yet they are not proper for a Prayer and the most of the Psalms are Prayers But lastly whereas I. A. saith He and his Brethren have the same Spirit the Apostles had though not the same measure We may not unfitly Query them how he can prove or demonstrate this to us seeing some of his Brethren have asked a proof from us that we had the same Spirit And if I. A. be in good earnest and doth indeed believe that he has the same Spirit which the Aposâ—les had how is it that he doth so very frequently mock and scoff at the Infallible Inspiration of the
appearing and do still at this day load them with such kind of Charges and to none is it more familiar to blame others for Heresie than those who are greatest Hereticks themselves 4. He saith In Doctrine we trample generally upon the whole Moral Law but more especially upon the first Table And here very falsly he Charges our Doctrine to be contrary to the first second fourth fifth sixth and ninth Commandments but let us see how he maketh good his Charge in each of them He alledgeth our Doctrine transgresseth the first Commandment because we say All Prayer and Worship that is performed without the Spirit of God is Will-worship and Superstition and consequently no wicked or unregenerate persons are bound to Worship God or indeed in any respect to obey God And from thence he concludes They are not under any Law of God and therefore lastly let them do what they will they cannot sin against God such men in the Quakers Principles as he saith may deny disown reject hate and contemn God worship the Devil and debauch at their pleasure they may lawfully dishonour and defame all men Murder commit Adultery Steal bear false Witness and yet they cannot sin because they are under no Law Hence also he infers That Reprobates are most unjustly condemned for their sinning against God seeing they not having received the Spirit are not under Law to God and so cannot be guilty of sinning against him Now what Sober Impartial and indifferent person that is not byassed with deep prejudice against us seeth not that these absurd consequences have not the least shadow of any Rational inference For although we say indeed that there is no true Worship but that which is in Spirit according to the express words of Christ and that none are true Worshippers of God but such as Worship him n the Spirit and that God requireth no Lifeless or Spiritless Worship yet we still affirm that all mankind ought to Worship God and Call upon him even all the wicked and unrenewed persons as well as the renewed so that in the thing of Worship it self we have no Controversy whether it be due unto God by all mankind but the state of the Question lyeth here betwixt us and those that dissent from us what the Worship of God is and what kind or sort of Worship it is that God requires of all men And in Answer thereunto we say the true Worship of God is a Spiritual Worship requiring the sincerity of the heart not as a circumstance or accidental thing but as the essential part thereof which cannot be done without the Spirit of God How much therefore more True and Rational consequence is it to argue thus God commands all men to Worship him therefore he hath given some measure more or less of the help of his Spirit unto all men whereby they may so do which doth continue with them so long as it pleaseth God who taketh away this help from none but such as mightily provoke him and sin out the day of their Visitation And even those whom the Lord in his Justice hath withdrawn that help or grace of his Spirit are still bound by the Law of God to Worship him as much as ever even when they neither do or can Worship him truly because they have brought this unpotency or inability upon themselves by their own unfaithfulness Even as a Servant or Steward that hath received a sum of Money to pay his Master and the said Servant spendeth the Money upon his Lusts and hath not one Penny wherewith to pay the debt yet he is still lyable for the whole sum Hence what I. A. saith in page 11. of his Preface is true that the inability of unrenewed men to perform acceptable Worship neither does nor can take away their Obligation to perform it But we differ from I. A. in the cause or reason why those who want that ability are still under the said Obligation which reason he will have only and alone mens losing it in Adam in whom they all once had it and the losing of it is their fault citing Rom. 5. 12 19. But to this I Answer First Whatever loss or inability is come upon Adam's posterity by the primitive disobedience yet now by vertue of the second Adam his obedience a new ability is conferred upon all men So that as broad as the Sore did spread by the first sin even as broad is the Plaister that God hath provided to the Lame and Diseased Souls of all mankind And this is most clear and plain from Rom. 5. 18. as also from Ioh. 3. 19. And this is the condemnation said Christ that Light is come into the world and men loved darkness rather than Light because their deeds were evil So we see that Christ layeth not the ground of wicked mens condemnation upon Adams sin but upon their hating the Light that did come unto them as a new and fresh discovery and visitation of Gods love But secondly Whether this Inability is come upon the wicked by reason of Adam's sin or by their own actual disobedience since that time yet we affirm no less than I. A. that the most wicked and ungodly are still under the obligation to the whole Law of God and their inability can be no ground of excuse unto them But the true state of the Queston is this Whether wicked men not simply as men or creatures but as wicked and remaining still in their wickedness should or are required to offer up unto God hypocritical and lifeless performances of that which men commonly call Prayer and Worship but is no more so in the sight of God than a dead Picture of Stone or Clay is a true living man and so whether God did ever require any to draw near to him with their Mouths and remove their Hearts far away as the manner of all wicked persons while so remaining always is Now we say God never required such sort of Prayers but refused and forbad them to be offered unto him even under the Law see Isaiah 1. 13. Bring no more vain Oblations and v. 12. When ye come to appear before me who hath required this at your hand to tread my Courts Again Psal. 50. 16 17. But unto the wicked God saith what hast thou to do to declare my Statutes or that thou shouldest take my Covenant in thy mouth seeing thou hatest instruction c. And whereas I. A. citeth some words of our Friends That wicked men should not Pray let the Impartial and Indifferent Reader understand these words in the Sense of those Scriptures just now mentioned which are as positive and full as any that can be cited out of our Friends Books and all occasion of mistake shall be removed For neither the Sense of the Scripture nor of our Friends is That wicked men are bâ—und in no respect to Worâ—ip God for the contrary is manifest from the words cited by I. A. out of the Book called The Principles of Truthâ—
Minister of Christ then they should never have required more of any man in order to his admission to that Office but his alone sufficient skill in Grammar and Logick which the Adversaries themselves know to be most false To this I Answer That not the Questionist but I. A. doth pervert the state of the Question for the Question was not Whether Grammar and Logick and the many Tongues c. was the only infallible Rule to make a Minister of Christ but whether it was an infallible Rule c. Now that may be conceived to be an Infallible Ruâ—e which is not the Infallible Rule Nor doth I. A. his consequence follow that then they should never have required more of any man in order to his admission to that Office but his alone sufficient skill in Grammar and Logick an example in other cases will show the weakness of this Consequence It is reported that Plato made it an Infallible Rule to receive none into his School but he who had some skill in Geometry doth it therefore follow that he required no more of any man in order to his admission to be his Scholar but that he had some skill in that Science Another Instance may be this in divers Incorporations and Cities it is an Infallible Rule That none may be admitted to be a Magistrate in the said City or Incorporation but he that is a Freeman therein doth it therefore follow that nothing is more required of any man in order to his being a Magistrate but that he be a Freeman in that City Now suppose the Church of Scotland make it not the one only Rule to make a Minister of Christ that he hath Grammar Logick and the Languages yet it may be very fairly Queried I hope whether she makes it not an Infallible Rule Seeing for many years by-gone she hath made no Ministers but some as at least pretend to have Grammar and Logick and Languages and are called Masters of those Arts howbeit many of them have but a very small scantling of them for all the stress that seems to be laid on them And I Query whether it be not one of the Canons of the Church that none be admitted into the Office of the Ministry but who have those aforesaid Arts And if there be no infallible or absolute Rule or Canon in the case then why do they not frequently allow men wanting those Arts who possibly may have all the other Qualifications required to enter into the Ministry And it is further Queried Whether I. A. or the Church that he doth own doth establish and avow that Doctrine of Iames Durhame positively asserted in his Commentary on the Revelation that Grammar Logick or the like acquired Arts are necessary to the esse or being of a Minister of Christ and consequently much more necessary than true Piety and Godliness which he maketh only but necessary to his bene esse or better being and only accidental to his being a Minister of Christ. And this Question which is indeed the main design of the first Question as is obvious to any ordinary understanding I. A. for all his glorious pretence hath not in the least Answered which is therefore returned upon him to be further considered And whereas I. A. saith That Grammar and Logick are ordinary means of Knowledge exceedingly requisite in a Minister If by Grammar and Logick he mean not those innate giftâ— which may be well called natural as common to all men having the ordinary use of understanding and which I acknowledge to be in some degree necessary unto all but the Systems of those Arts as they are artificially composed of a great many Rules and Precepts and commonly taught in the Schools I ask I. A. Why are they more requisite in a Minister than in the rest of the Church Ought not all the Church to have the knowledge of God and of the Principles of Christian Religion as well as the Minister And may not some of the people come to have as much true knowledge of God as their Teachers yea may they not become wiser than their Teachers as David said concerning himself and whereby did David become wiser than his Teachers was it by the humane Arts of Grammar and Logick I trow not but by the Law of God wherein he did meditate both day and night May not therefore people come to have as much knowledge of God at this day without those aforesaid Arts only by meditating in the said Law or Word and praying to the Lord as also waiting upon the Lord to have their understandings more and more opened to understand the Scriptures as I. A. hath with all the help of his Arts And if I. A. think that those Arts are necessary to attain Divine Knowledge so as he who wants them may not know as much of Divine things as he who has them I am not of his mind nor â— hope are many others in his Church who believe they may both know the Lord and daily grow in the knowledge of Him till they have as much and perhaps more of true Divine Knowledge than I. A. ever had without all I. A. his Arts which he doth so highly magnifie But I. A. saith The Infallible rule to make a Minister of Christ is set down in 1 Tim. 3. and Tit. 1. Answ. It is very well But I cannot find in these places or any where else in all the Scripture that Artificial Grammar and Logick are made any one part of that Infallible Rule or that God hath any where appointed them as ordinary means of attaining Divine knowledge And if they be the ordinary means of Divine knowledge then it must needs follow that all who have the least measure of true Divine knowledge have also humane Arts or else they are extraordinarily taught none of which I judge I. A. will readily grant Now the Infallible rule set down by the Apostle in these places already cited requireth That Bishops and Deacons and consequently Ministers should be blameless sober just holy temperate And I Query I A. if this one only qualification viz. To be Holy be as much made an Infallible rule to make a Minister of Christ in the Church he owneth as to have Grammar and Logick and Tongues And how is this consistent with the foresaid Doctrine that real Holiness is not necessary to the esse or being of a Minister of Christ For is not that which is the infallible rule to make a Minister of Christ necessary to his very esse or being In the following part of his Examination of this first Query I. A. doth further wrong the people called Quakers As if they did hold that Grammar Logick and Languages were unlawful among Christians And upon this idle and false Supposition he disputeth for the lawfulness of those Arts which none of these people so far as I know deny And for a proof to the contrary that people have Schools wherein Grammar and the Languages viz. Hebrew Greek and Latin are
read and compare these following Scriptures Isaiah 44. 3. Ioel 2. 28. Ieremiah 31. 31. Psal. 68. 18. Eph. 4. 7 8. and Ioh. 1. 16 17. Rom. 5. 18. PROP. III. WHen once the day of mens Gracious Visitation is at an end which is possible to come to pass on many and doth no doubt come to pass on many even when living in the World after they have finally rejected the Call of God in their Souls and â—â—ully resisted and hardned themselves against his tender dealings by his Spirit of Grace gently working on their hearts I do not say that Christ hath died for the sins of all or any one of those after the said day of their Visitation is at an end For although we read in Scripture That Christ hath died for the reâ—ission of all sins past in the time of ignorance when God winked and for the redemption of the transgressions under the first Covenant according to Rom. 3. 25. and Heb. 9. 15. Yet we find not that Christ hath died for all sins of men that were to come after they were Enlightned And although no doubt all sins as well to come as past are pardoned upon Repentance and that Christ hath died for such sins as are repented of by any men at any time when they truly repent yet seeing many sins are committed by many that are never repented of and wherein they die finally Impenitent and hardned against Gods tender Call and Visitation of Grace in their Souls Also seeing some sin wilfully and fall away after they have received the knowledge of the Truth and die in that state the Scripture is plain That there remaineth no more Sacrifice for them Also Iohn speaketh Of a sâ—n that is unto death of which he Writes I do not say that such a one is to be Prayed for And what is such a sin but a final impenitence even until the day of Visitation be over and God be provoked to give them up even as many at this day because they received not the Truth in Love are given up to the strong delusions of Antichrist to believe Lies and die in that state PROP. IV. MEn are not according to Scripture called Reprobates within that time that God dwelleth with them by his Grace in order to convert them and renew them by Repentance far less doth the Scripture speak of mens being Reprobated from all Eternity or before the foundation of the World as some alledge although we read of an Election in Christ before the foundation of the World And to say that God doth simply Reprobate men while he is calling them to Repentance and graciously inviting them in true Love to be reconciled with him is an absolute inconsistency The time therefore of any mans final Reprobation is after this day of Grace is over and God hath wholly left striving with him in order to his Conversion We must therefore distinguish betwixt persons and their sins and sinful state for also â—in and state of sin is always rejected and reprobated yet not the persons until their day be over For the Scripture speaketh aboundantly of a day of Grace that all men have or are to have wherein the Lord not only visits them but even endures with much long suffering the Vessels of wrath fitted for destruction These only therefore are properly Reprobates who are finally given over to a Reprobate mind after their day of Grace is over and Gods fore-knowledge and preordination respecteth them only as such PROP. V. ACcording to what is formerly said it may be further concluded that although Christ hath died for all men in a day so that within that day of Grace all their sins past and to come as well as present are pardonable for Christs sake no man being absolutely reprobated and finally given over within this day of Grace yet that day being at an end Christs death is no more a Sacrifice for them nor for their sins and because of their rejecting so great Salvation offered them by Christ all their former sins which formerly were not imputed unto them so as to hinder Pardon are newly charged upon them and that in the just Judgement of God seeing they deny the Lord that bought them and account his Blood as an unholy or common thing And in this respect Christ hath Died for no Reprobates to wit as such And he hath neither died nor Prayed for the World in that sense to wit as it signifieth them who die in the final unbelief and impenitency and so perish for so I find the term World sometimes to signify in Scripture And if I. A. think that this is a contradiction as implying that Christ hath died for all men and yet hath not died for Reprobates who are a great part or the greatest part of mankind I shall mind him of a Rule in his School-Logick that he doth so highly magnifie to wit that Propositions are not contradictory although the one be Affirmative and the other Negative unless they be in ordtne ad idem in order to the same and in regard of the same Circumstances of time place condition c. PROP. VI. THe Sacrifice of Christs death did truely extend for the remission of sins past from the beginning of the world hence all the Believers that lived under the Law and Prophets and before the Law were saved by Faith in Christ and had their sins pardoned not by the Offering of the Blood of Bulls and Rams but by the Blood of Christ who was to die for them and in whom they believed and died in Faith as is clear out of many places of Scripture and especially the Epistle to the Hebrews And by vertue of Christ's death and offering once for all men have had or have or shall have a day of Visitation and offer of Grace through Christ even these who lived before Christ came in the flesh in that prepared body as well as others And therefore all who finally perish and are lost in whatever Age or time of the World they lived they must be accountable to Christ who is judge both of quick and dead and Lord of both and they shall be punished with Fire of Hell for neglecting and despising the Salvation offered by him And although this is a great Mistery and hard to be uttered how this Gospel Invitation and Visitation cometh unto all and how all shall be accountable unto the man Christ Jesus on the score or account of his dying for them yet seeing the Scripture is so plain and clear for it it is better to believe it than curiously to dispute how or after what manner it comes so to be And the opening of this and other great Misteries of the Christian Religion is approaching to many who as yet do not see them and when men are prepared to receive them God will no doubt give that and all other Good things to those that Love and Fear him PROP. VII ANd whereas I. A. and others do urge That either Christ
has died for those that perish absolutely or conditionally I Answer partly both first he hath so far died absolutely even for those as by his death and righteousness Grace is come upon them sufficient both to Faith and Salvation within their day of Grace which Grace is given them absolutely for that time and doth continue with them until the day of their Visitation be at an end and then it is taken away from them the Lord ceasing to strive with them any more for their Recovery Secondly I say Christ hath died conditionally even for those that perish that they might have been saved within their day upon the condition of their believing And whereas I. A. doth object That seeing the condition it self to wit Faith is the Gift of God then he either bestowes it upon them absolutely or conditionally if absolutely then Reprobates shall thereby be made Believers and so be saved if conditionally then the sense will be that God bestowes Faith in Christ upon Reprobates upon condition that they firâ—â— have Faith in him To which I Answer that Faith is indeed the Gift of God and God is willing to bestow it upon them and work it in them not upon the condition of their first believing before he give them to believe which I confess would imply a contradiction but the condition on which God is willing to work Faith in them is if they do not finally resist his Spirit of Grace having offered Faith unto all men which moveth and draweth or inclineth them to believe for to every one that doth not resist the motion of Gods Spirit of Grace he giveth Faith and worketh it in them And though men cannot actually do any thing that is good or acceptable unto God before they believe yet when the Visitation of God's Grace is upon them by the help thereof they may cease from resisting the Spirit of God and whereas I have heard it again urged by others Either God willeth that men should not resist the Spirit of Grace absolutely or conditionally if absolutely then say they men shall not resist it for what God willeth absolutely must certainly come to pass if conditionally then the Argument may be renewed concerning that condition and so without end To this also I Answer that God willeth absolutely that men should nâ—t or dâ— not resist his Spirit of Grace for seeing God commandeth that men do not resist it is evident that it is the absolute or positive will of God that they do not for whatever God commandeth is according to his wiâ—l But it doth not follow that whatever God willeth men to do that must certainly be done for how often do men act contrary to the Will of God in some sense although when they do so act it is not without his permissive will whereby he suffers them so to do Indeed I gâ—ant that whatever God willeth that he do himself that must certainly be done and it cannot be resisted and therefore when God punisheth the disobedient it being his own act of Justice and proceeding from his own holy and just will it cannot be resisted in that respect I have the more largely Answered this Objection because it is judged by many of the Adversary side to be unanswerable But I hope by what is said the Impartial Reader who loveth Truth may perceive that there is indeed no strength in it and it is so far from being a clear demonstration that it is nothing else but a Captious Sophism and Fallacy Moreover whereas I. A. classeth us with the Arminians and Iesuits for holding this Doctrine That Christ Died for all men I Answer seeing both Arminians and Iesuits profess to hold many other Doctrines which I. A. doth also profess as that there is one God and one Lord Jesus Christ it is no just ground of reproach to us to own that Doctrine which the Scripture doth own although Arminians and Iesuits profess to own that also But it is the greater shame to I. A. and his party who profess to be more Orthodox to be guilty in denying that which Adversaries confess we find that not only wicked men but the Devils also confessed unto Christ which yet is no reproach unto Christ nor to the true Confessors of him And lastly whereas I. A. pretendeth to Answer our Arguments For Christ his dying for all men Some of them he doth not fairly represent and others being some places of Scriptures he doth only Answer by giving us his private meanings of his own private Spirit without any convincing reason of those places of Scripture which we are no wise bound to receive And at best all his Answers proceed upon a bare Supposition that his own Principle is true which is a common Fallacy called in the Schools Petitio Principii which is to say A begging of the Question CHAP. XV. IN my Answer to I. A. his pretended Survey of the 14 th Query I purpose to use the same way as in the former viz. To lay down some Propositions which may sufficiently Answer to any thing he objects against the Universality of the saving Light and Grace of God unto all men and in so doing I shall both save my self and the Reader the pains â—o follow him in every Trivial thing that is objected PROP. 1. In the Question concerning the Universality of Gods Grace sufficient to Salvation it were altogether wisdom in our Adversaries to forbear pressing so hard in that point and so positively conclude against us and not us only but the Scripture it self That many Nations or Kingdoms of the World are utterly excluded from all sufficiency of Saving Grace and possibility of Salvation and that upon the account of wanting the Gospel outwardly preached unto them and benefit of the Scriptures Do we not read in Scripture That God hath given the Heathens to his Son for his Inheritance and the uttermost ends of the Earth for his possession And doth not Christ invite the most remote and desolate places of the Earth to come unto him saying Look unto me all ye ends of the Earth and be ye saved Mark it is not said some ends of the Earth but all ye ends of the Earth even as well those to whom the outward Testimony of Christ by the Scriptures is not come as those to whom it is come And did not Christ command That the Gospel should be preached to all Nations even those that wanted the Scriptures Testimony and therefore the Gospel did belong unto them even so to speak before it was outwardly Preached uâ—to them for because it did belong unto them therefore was it to be Preached unto them and consequently for the same reason the Gospel doth belong to many at this day to whom it is not as yet outwardly Preached and did not Paul say Rom. 1. 14. That he was a Debter both to the Greeks and to the Barbarians as concerning the Gospel And how can I. A. or any of his party who dispute so fiercely against all possibility