A right Use made by a Slander by at the two DISPUTATIONS at Great Allhollowes; between Mr. Goodwin and Mr. Symson, the 14. of January and 11. of February 1649. Concerning the points of General Redemption, and inevitable damnation immediately from God alone.  
FOr any man to affirm, as then and there with great boldness it was avowed, that God from all Eternity hath damned Men personally, without having any eye to their own wicked and ungodly resistance and opposition of his grace, mercy, and goodness, preached unto them as the means of their salvation. I say, whosoever it is that doth thus assert and maintain, doth herein blaspheme God, and make him the Author of sin, which is impudent impiety; for if God originally primarily, and merely of himself doth destinate a man to damnation, than he doth destinate that man to the cause as well as to the effect, which is to destinate a man to sin, the wages or reward of which is damnation, the effect which that cause produceth, the means that brings about that end. And this gross error was afterwards again in the same place preached with no less confidence than before, and undertaken to be proved by Pro. 16. 4. and Judas ver. 4. Which Scriptures rightly understood, disprove what he affirmed; for God made man perfect, but man hath made himself wicked. And notwithstanding the means and remedy provided and preached to him on God's part, yet this wicked and ungodly man turns this remedy, this grace and mercy of God into lasciviousness, opposing the light and life offered to him in God's great pity & compassion; whic● contempt and refusal of it proves his condemnation; An● this is the condemnation to all that perish, Joh. 3. 19  
Now the Lord to whom all things are present in regard he is omniscient & omnipresent, and infinite in these, as also in all other his attributes, so that with him one thing is not so before, nor after one another as it is with us: So, I say, God of old, or before he made man, saw that although he made him good, as there is nothing but good that he makes, yet notwithstanding God saw he would corrupt himself▪ although by his Creation the most excellentest of all other creatures, which God pitying in his misery above all the rest of his creatures, provides a remedy for the cure of his malady, which means of recovery, should not only enlighten Adam, but all others that should come of him, which were then in his loins when the promise was made. And as the receiving thereof should be salvation, so the refusing, denial, and contempt should be damnation to each one respectively. And God's foresight of man's wicked opposition & resistance of the means of his recovery preached unto him, being so dear purchased and marvellously brought about by the death of his Son. Man's contempt thereof, I say, moveth and constrains God in his justice to ordain or appoint him to destruction, as a due reward of his own deserving: As it is written; Thy destruction is of thyself, Hos. 13. 9  
Now this being the estate and condition of all mankind one or other, and God foreseeing the spoil of his holy creation of mankind, and the general opposition of the remedy provided, even his grace, light, life, and salvation; doth also of old of his own good will and pleasure, ordain, elect, and choose a certain number from amongst the rest of mankind, who in their several lifetimes he doth call effectually to repentance and remission of sins, that they may be justified and made his children, the heirs of glory and salvation, according to the Scriptures. And so in his Elect prevents by his abundant goodness that opposition and resistance of his illuminating grace, which as before is said, to be the condemnation of all that perish. Now as there was much ignorance manifested both in the election and reprobation of God in his decrees and purposes touching all mankind; so there was also declared exceeding great weakness and ignorance of the way and manner how almighty God preacheth, communicateth, and conveyeth this means of mercy and recovery to all mankind; which rightly discovered might have cleared God, both in his justice and mercy, both which then and there was exceedingly obscured, which thanks be to God, the Scriptures have manifestly published; wherefore be it known to the Disputants, and to all the world, that the Lord hath ordained three books or ways of discovery of the means of Man's salvation: The first and principal is the Word of God, through the Ministry of God's faithful servants and Messengers: and this way and means of discovery is beyond all question or objection: the second book or means is by the preaching of the creatures; of which many make question: the third is by secret dictate of conscience, of which speaking or preaching most are doubtful: in all these three dispensations, observe two differing Administrations; the one sensible, natural, or literal; the other, divine, heavenly, and spiritual; hereby extending and reaching to all sorts and degrees of mankind whatsoever, that part of mankind that enjoyeth the incomparable happiness of the light of the Scriptures; and that part of mankind that hath not the Scriptures, yet hath the blessed and happy sound, the voice and the use of the creatures; And lastly, that part of mankind that are neither capable to be taught by the Scriptures, nor by the creatures, they wanting the principles of reason and understanding; and yet in some degree have sense, which are all sorts of Infants.  
And first I will prove by the Scriptures, that all mankind in general are taught and instructed in the means of salvation: And secondly, I will show the various manner of the preaching thereof. First, John the Apostle is clear in his witness, Joh. 1. 9 declaring that Christ is the true light that inlightens every man that comes into the world, if every one, than all that have the book of the Scriptures, and all other that have but the book of the Creatures; and the Children or infants of both these parts of the world or mankind, because it is said, All that cometh, etc. That is, every one whether by creation or birth, that cometh into the world. Also observe the term given to this grace & truth that cometh by Jesus Christ, it is called light, and expounded in the fourth verse, to be the life and light of men. it is also in other Scriptures called the promise; the new Covenant; the glad tidings of salvation; the Gospel; St. Peter calls it the Word speaking peace by Jesus Christ, Act. 10. and St. Paul; The word of faith, Rom. 10. Which is so home-taught to all and every one. And it is so nigh to each man without exception, that it is said to be even in the mouth, and in the heart of all; for there is no difference between the Jew and the Greek; that is, in this respect of showing mercy or providing a way of recovery for all mankind, for the same Lord over all, is rich unto all. And although the Apostle in the 16. verse, doth affirm, that all have not obeyed the Gospel, yet in the 18. verse he demands in the Negative and affirms in the Affirmative, that they have all heard, even that word of grace, ver. 17. By which, spiritual hearing and receiving to life is attained to, through which our faith or assurance of justification is wrought. And in those words of his, But I say, have they not heard? His meaning is by the word they, all the whole world of disobeyers & opposers, as well as the receivers and effectual believers; as appears by his own answer with the testimony of Moses and Isaiah. First proving that all that had not the Scriptures, that they have heard. And then all those that have had the Scriptures, that they have heard also. And first with his own testimony he joins the Prophet David's affirmatively; Yes verily their sound went into all the earth, and their words unto the ends of the world. And then with Moses he showeth that the effect of the word of grace was as truly wrought in some of them that had not the Scriptures, which in comparison of the Jews were a foolish Nation, and not a people; As in some of his people that enjoyed his Word and Ordinances. And wi●h Isaiah he saith▪ Those that sought him not▪ and such people as were not ●●●●d by his Name they found him. And so Luke ●estifies▪ Act. 17. 28. E●●n th●y that ●ad so dark a light that the way is rather f●lt out by the hand ●h●● seen with the eye, they, even such found the Lord to be their God; wh●n ●● many of the Jews that had the Sun shine of his Word and Ordinances found him, no● because they blinded their eyes, and ●a●dened their hear●●▪ as the Apostle affi●me● the Prophet's testimony against them, v●●. 21. But to Israel he saith, mark, he spoke before of the Gentiles such as had not the Scriptures and Ministry of men, but now to those to whom he sent his Prophets, and yet one and all of them complain; All the day long have we● stretched forth o●r hands to a disobedient and gain saying people. And here see plainly the Apostles and Prophets clear evidence, that God hath not left himself without witness of his grace vouchsafed to all mankind●, so that all are enlightened, taught, and have heard the light, the way▪ and means of salvation the Gospel the word of faith. And as i● is clearly proved to be preached to all, that i●, to every one, and all mankind in particular: so also the dive●● manners and ways how it is preached in both administrations, shall be as clearly showed likewise. And fi●st that God● word is a way and means for the preaching, conveying, and manifesting the grace of God for man's recovery and salvation, is without question. Search the Scriptures, saith our Lord himself, for they are they th●● testify of me; that i●, bear witness of him. And that this dispensation by God● word works a differing administration, one t●xt will p●o●● plainly, ● Cor. 2. 15, 16. For ●ee, saith the Apostle, that is the fa●thfull dispensers of the Word, are a sweet savour of life to them that a●e saved, and ●●●hem that parish, to the one the savour of death unto death, and to the other th●●avour of life unto life. And this will be confessed by all; but how the dispensation of the Gospel by the preaching of the creatures, works the like different administration, that i● the great question. The truth of this will plainly b● manifested two waye●. First, by Scripture-evidence; and secondly, by Scriptur●presidents: And first for the evidence of Scripture, the Apostle is clear for it, Rom. 2. 14. For when the Gentiles do● by nature the things contained i● the Law, these having not the Law, or Scriptures, are a Law unto themselves▪ which show the work of the Law written in their ●●a●●●; ●o● not the 〈…〉 of the Law are justified before God but the do●rs: all h●r●▪ all ●r● taught as before is proved▪ ye● only the obeyet● are justified; therefore saith the Apostle, ver. 2●. I● the uncircumcision, that i●▪ ●●●ha● h●th not the book● of Scriptures, nor divine ordinances, if he keep the righteousness of the Law, shall not his uncircumcision be counted for Circumcision, that is, he shall be so truly, even the regenerate, chosen, and sanctified child of God in the estate of salvation, the child of the Covenant; for he is not a Jew, (that is, a child of God) that is one outwardly, neither is that Circumcision that is outward in the flesh, but he is a Jew that is one inwardly, he is the true Israelite; for Circumcision is that of the heart in the Spirit, and not in the Letter, whose praise is not of men but of God.  
The knowledge of this truth that God works effectually to salvation by the preaching of the creatures, makes the Prophet David and the Apostle Paul cry out with one voice, Psal. 19 and Rom. 10. Day unto day teacheth knowledge, and night unto night uttereth wisdom; there is no speech nor language where their voice is not heard: which voice they both affirm to preach and declare Gods perfect Law or Covenant, that converteth souls: Now no Covenant of God converts souls, but the Gospel, the word of promise, none but that gives wisdom, or maketh wise; that pure statute only inlightens the eyes, and turns the heart from all evil to the fear of the Lord, even the engrafted word that endures for ever; for it is the same promise, grace, Gospel, and means of salvation preached by the creatures, as is preached by the Scriptures; and the same Spirit of God that works by the one, works by the other: the Prophets and Apostles they call for repentance; and so doth God's works also, Rom. 2. 4. And this is the first part of the Gospel or promise; and the same Spirit gives it and works it by the means of both. Again the Spirit of God by the Ministry of his faithful servants, comforts and binds up the ; and so doth the Spirit of God also in the comforting operations of the voices of his creatures refresh and consolate the spiritual mourner; the Spirit witnesseth with our spirits that are under God's servants Ministry, that we are the children of God; even so the same Spirit witnesses to such as are under God's works, dispensation, that the God thereof is become their God; for so it is to be a true Jew or an Israelite indeed. But some may say, the works of God do not declare Jesus Christ nominally, nor the Ministry of his incarnation, death, resurrection, ascension, nor his Mediatorship. I answer, the distinct and particular knowledge of these things is not always, and under all dispensations of absolute necessity to salvation; for most of the Patriarcks and Prophets were ignorant of Christ, and these particulars in nomination; and yet had their virtue and operation to eternal life. Now as the Spirit of God works effectually in their hearts to receive and obey it by the book of works and by his book of words on his Elect to salvation; so by both books it works an illumination of the grace and means of salvation, whereby a remedy and possibility of deliverance and salvation is preached and presented to all men through the promise, before which there was no way lest or made of deliverance, but only the miserable estate of destruction, that followed the transgression. And therefore thrice blessed is that word of God that saith, God sent not his Son into the world, that is, unto mankind to condemn them, but that they through him might be saved, Joh. 3. 17. Here is the manifest possibility without all exception; yet notwithstanding this abundant goodness and pity of God towards mankind, to give himself to death that they might have life, and to convey the knowledge of this his goodness and grace, to all and every one of them, the wilful opposition that is made against it by themselves, makes that accidentally their condemnation, which in itself was the means and cause of life and salvation.  
And now we come to show what precedents there are in the Scriptures of the effectual operation of grace and salvation, by the works of God through his Spirit: now Scripture example must be of such men as have lived (when testimony is made of them) amongst such as enjoyed the Scrip●ure-dispensation, & yet themselves no Proselytes. The first instance shall be in that holy Heathen the Roman Centurion, that came to our Lord in the behalf of his servant; the testimony our Lord gives of him with admiration is this, I have not found such faith, saith he, no not in Israel: as if he should say, not amongst my people that have the book of my words, as in this man that hath been taught by the book of my works; And I say unto you, saith he, Mat. 8. 1. that many shall come from the East, and from the West, that is, from one end of the earth to the other, from the Sunrising to the Sunsetting, And shall sit down with Abraham, Isaac and Jacob in the kingdom of heaven, but the children of the kingdom shall be cast out, that is, such as have the book of my Scriptures and Ordinances shall lose the salvation, when such as have only the book of my creatures shall find it. And such an one was Cornelius, Act. 10. which was also a Gentile and Heathen by Nation, and no Proselyte, for other Nations that were Proselytes were to have the same fellowship in the Word and Ordinances with the Jews, but P●ter denies it him, ver. 28. and yet justifies him as touching the grace of the Gospel, to be a true worshipper of God, a spiritual regenerate man, manifested and declared to Peter by the words which he spoke to him, which makes Peter to open his mouth, ver. 34. and say; I perceive of a truth that God is no respecter of persons, but in every Nation be that feareth God and worketh righteousness is accepted with him. Mark, here is the righteousnese that is of grace, which makes men acceptable to God vouchsafed to all nations, of which C●r●nlius is a present proof, thereby being made spiritual worshippers, acceptable through faith in their prayers and alms, and all other spiritual sacrifices, which is only s● in & through the goodness and grace of God, which is the Gospel and Covenant of promise, for there is not a second or other means of grace besides this. But if this be so, that God by his works and Spirit, teaches the Gospel and salvation to mankind, as well as by his word and Spirit, than what advantage have Christians by the Scriptures? or what profit is there of other Ordinances? The Apostle makes the same question, and answers it himself, Rom. 3. 1, 2. Much every way, saith he, as if he had said, This is the chief and highest dispensation; the principal and greatest means of conveying the grace of the Gospel to mankind, is by this most excellent way.  
Now the last and most concealed book, by which God reveals the means of salvation to mankind, is that way by which he makes it known to Infants, who want the exercise of sense, and the use of reason and understanding, which are the subject matter of both the two other books preach; for in them the Spirit of God works only by the dictate of Conscience, not denying this most secret help of nature to the two former books also; but the capacity of Infants is such that they are capable only of this way of preaching. And the Spirit of the Lord by this means through secret workings inclines the hearts of the Elect-Infants to receive the mercy preached effectually to life and salvation; As he did the hearts of the Prophets, Jeremy and John Baptist in the womb, then and there to be called and sanctified, regenerated and borne again; for there is no way to life but this, although given and administered by divers dispensations. And take this consideration for the further discovery of this obscure book, that if the Gospel, the word of faith be nigh and in the mouth and heart of all mankind, than it is also in the mouth and in the hearts of Infants: and the refusing and disposing this light, as it may be said, Infants may so do, is the condemnation by this book also.  
These truths rightly understood, clear God both in his justice and mercy, that as salvation is free and only from himself, so the condemnation is only and alone from wicked men themselves; and so let us acknowledge God to be just & truly merciful, although we may safely say, all men are liars. Thus much I thought to signify by writing after I was publicly denied for speaking; and to wave their pretended excuses, I pray them to take notice from the Lord, except they deny themselves they cannot be taught of God, and so never able to teach others truly.  
And for the other point in their Disputations of general Redemption, as they call it, there is no such expression in Scripture; for although it be said, Christ gave himself a ransom for all, yet it is not said, all are ransomed, as the term Redemption seems to imply; and although a man have provided a price or value of a Ransom, yet it cannot be said the Man is ransomed, or redeemed, except the price or value be received and accepted of; so although God would have all men to be saved, as touching the sufficient means he hath provided, yet the man not receiving that means, thereby occasions his condemnation, which if received had been his salvation. And the rejection is not through the means itself, nor in God that provided it, but altogether in and from them that make the resistance. As it is written, 2 Pet. ●. 9 The Lord is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance. And this way and means of recovery, which is the Gospel, he hath made known and preached unto all mankind, as before is showed, yet notwithstanding this means of gathering and saving all, by which God would. Wicked men will not yield obedience thereunto, but harden their hearts to resistance, and so perish through their own impenitency.  
By John Grant.   

London, Printed by M. Simmons for John Hancock 1649.