I thought some others might find this interesting:
The Appendix of The Life of John Goodwin (Thomas Jackson, 1872) has a list of some scholars (Reformation Era to the mid 1800s) who moved away from Limited Atonement to "enlarged views of Divine Philanthropy". The author includes himself in the list, as well as Luther, Calvin (?!), and others. Very interestingly, a number of those listed were involved with the proceedings in Dort. (Goad, Davenport, Tilenus, Hales of Eton).
It is a fact, which is highly worthy of attention, that several of the greatest divines, who have adorned the different Protestant churches by their learning, talents, and virtue, were, in the early part of their lives, "straitened in their bowels" respecting the extent of CHRIST'S REDEMPTION, and as they advanced in years and knowledge, they entertained enlarged views of the Divine Philanthropy. The following are some of the examples of this kind which may be specified:
Luther's friend and coadjutor, was at first Luther's scholar, and drew from him his earliest religious opinions. But being a learned and dispassionate man, pursuing truth, he saw his errors and abandoned them; and espoused sentiments concerning the respectiveness of God's decrees, widely different from those he had formerly held. [A circumstance which is very conveniently passed over in silence by Dr. Cox, his late English biographer.] — Pierce's Divine Philanthropy Defended, p. 14, Edit. 1657.
Also went on long as he at first set out, with so little disguise, that whereas all parties had always pretended that they asserted the freedom of the will, he plainly spoke out, and said the will was not free, but enslaved. Yet, before he died, he is reported to have changed his mind on this and other kindred subjects : for though ho never owned that, yet Melancthon, who had been of the same opinions, did ; for which he was never blame by Luther. — Burnet on the Seventeenth Article.
Himself was education at
Professor of Divinity at
DR. THOMAS JACKSON
Is generally allowed to have been one of the most learned and pious men of the age in which he lived. Concerning him, Dr. Pierce observes, "That that inestimable bishop, in his most mature and ripest years, was very severe to those doctrines which are commonly called Calvinistical, is a thing so known, that I cannot think it will be denied." — Divine Purity Defended, p. 125, Edit. 1657.
DR. CHRISTOPHER POTTER
Provost of Queen's College, Oxford, who was esteemed by all who knew him, as a divine of an amiable disposition, and of great probity, industry, and learning, has given a pleasing account of his conversion from Calvinism to the Armiman tenets; and the piety and meekness of temper displayed in the narrative add weight to his judgment, and are honourable to the cause for which he pleads. — Collection of Tracts on Predestination, p. 225,
DR. THOMAS PIERCE
One of the ablest opponents of Calvinism that system has ever had, states concerning himself: "I was, in my childhood, of the opinions [concerning Election, Reprobation, &c.] Mr. Barlee doth now contend for. But, through the infinite mercy of God, I have obtained conversion: and being converted from the practice, as well as from the opinion, which I was of, I will, to my poor utmost, endeavour to confirm or convert my brethren." — Divine Philanthropy Defended, p. 15.
THE EVER-MEMOBARLE HALES, OF
Who was a Calvinist in his younger days, used frequently to say, that when he heard Episcopius argue in favour of General Redemption at the Synod of Dort, he "bade John Calvin good night." — Hales's Golden Remains, Preface.
MR. SAMUEL HOARD
Author of a very able work entitled, " God's Love to Mankind Manifested," — a work which produced a considerable effect among the national clergy, in the early part of the seventeenth century, — says, " I have sent you here my reasons which have moved me to change my opinion in some controversies, of late debated between the Remonstrants and their Opponents." — See the tract itself, p. 1, Edit. 1G38. W1tiston's Memoirs, Vol. I. p. 10, Edit. 1749.
DR. THOMAS GOAD
Was a person every way eminent, having the repute of a great and general scholar, exact critic and historian, a poet, orator, schoolman, and divine. He was a member of the Synod of Dort, and acquitted himself there with great applause, in opposition to the opinions of the Remonstrants. He at length saw cause to alter his judgment ; and, in defence of those principles ho had formerly opposed, wrote a very able work entitled, "A Disputation concerning the Necessity and Contingency of Events."— Echard's History of
Who is generally acknowledged to have been one of the most learned men in
DR. ROBERT SANDERSON
Professor of Divinity in the
MR. RICHARD BAXTER
At the commencement of his theological career, was eager in his attachment to the peculiar doctrines of Calvin. But when his judgment was more matured, though he still maintained the absolute Election of some men to Life Eternal, he contended strenuously for General Redemption, and for Universal Grace. — Baxter's Catholick Theologie, Preface.
Appears to have undergone a change of sentiment similar to that of Baxter. For Archbishop Ussher "freely declared himself for the doctrine of General Redemption, and owned that he was the person who brought both Bishop Davenant and Dr. Preston to acknowledge it." — Calamy's Abridgment of Baxter's Life and Times, p. 405, Edit. 1713.
DR. DANIEL WHITBY
Says, "They who have known my education, may remember that I was bred up seven years in the University, under men of the Calvinistical persuasion; and had once firmly entertained all their doctrines." The zeal with which he afterwards opposed those doctrine's, in his Commentary on the New Testament and in his Discourse concerning the Five Points, is universally known. —
Himself, according to Dr. Watts, is entitled to a place among those divines whose attachment to the doctrines of limited mercy and partial redemption abated as they advanced in years. After noticing the difference between his sentiments as expressed in his Institutions and in his Commentaries, the Doctor says, " It may be proper to observe, that the most rigid and narrow limitations of grace to men are to be found chiefly in his Institutions, which were written in his youth. But his Comments on Scripture were the labour of his riper years, and maturer judgment."— Works, Vol. III. p. 472, Edit. 1800.