John Goodwin (1593-1665), the eminent Puritan Arminian divine, was a man ahead of his time who lived in a turbulent era in which many principals, both theological and governmental, were subjects of controversy. This new edition of Redemption Redeemed (originally published in 1651), provides a major refutation of the Calvinistic limited atonement doctrine. Goodwin has written an adversarial treatise in which he, step by step, examines the overwhelming scriptural and theological evidence supporting the idea that Christ died for all mankind. He also refutes the opposing arguments of his day and argues that God, through his grace, provides the opportunity for all people to be saved. The Methodist Quarterly Review noted: «Had Redemption Redeemed been his only publication, it should have been enough in itself to perpetuate his (Goodwin's) fame. Its great learning, clear reasoning, sound judgment, and admirable spirit, render it worthy of the study of the lovers of this glorious doctrine, and the name of its author is one which all Arminians should delight to honor. A volume so ably written, and going to the bottom of the controversy, could not in that polemical age fail to create a storm.» In the contemporary period, as Christians enter the 21st Century and Calvinism with its disturbing implications is making a resurgence, Goodwin's masterful work is a welcome and much needed contribution to those seeking to understand the truths of God's word.
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John Goodwin. Redemption Redeemed
REDEMPTION REDEEMED: A Puritan Defense of Unlimited Atonement. Expanded Edition
FOREWORD
CONTENTS
INTRODUCTION
CHAPTER I. Four several veins or correspondences of Scriptures propounded, holding forth the death of Christ for all men, without exception of any. The first of these argued
CHAPTER II. Wherein several texts of the second sort of Scriptures propounded in Chap. I, as holding forth the Universality of Redemption by Christ, are discussed
CHAPTER III. The third sort, or consort of Scriptures, mentioned in Chap. I, as clearly asserting the Doctrine hitherto maintained, argued, and managed to the same point
CHAPTER IV. Wherein the Scriptures of the fourth and last association, propounded in Chap. I, as pregnant also with that great truth hitherto maintained, are impartially weighed and considered
CHAPTER V. Several other texts of Scripture (besides those formerly produced in ranks and companies) argued to the clear eviction of truth, in the same doctrine, viz. That the redemption purchased by Christ in his death, was intended for all and every man without exception
CHAPTER VI. Declaring in what sense the former passages of Scripture asserting the universality of redemption by Christ, are, as to this point, to be understood; and, consequently, in what sense the said doctrine of universal redemption is maintained in the present discourse
CHAPTER VII. Exhibiteth several grounds and reasons whereby the universality of redemption by Christ, or Christ’s dying for all men, without exception, is demonstratively evicted
CHAPTER VIII. Wherein the sense of antiquity, touching the controversy under discussion, is truly and impartially represented
CHAPTER IX. Declaring the sense and judgment of modern writers from the Reformation onward; and conclusions on the redemption of Christ for the world
SCRIPTURE INDEX
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BY JOHN GOODWIN, M.A.
Fellow of Queens College, Cambridge
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Participles of the present tense active, import the currency or carrying on, the consummation, or ending of an action, on endeavor. Secondly, by the “reconciling the world unto himself,” in, or through Christ, which is here ascribed unto God, must of necessity be meant, either such an act or endeavour in him, by which he gains, or rather seeks and attempts to gain the love and friendship of the world, which was and is full of hatred and enmity against him; or else such an act, by which he went about to reconcile himself, i.e. to render and make himself propitious and benevolous unto the world. Now, take either of these senses, it is impossible that by the word “world” should be signified only the elect, or indeed any thing by the generally of men.
If we take the act of God, he termed the “reconciling the world unto himself,” in the former sense (which doubtless is the true sense of it, as clearly appears from the next verse, and subsequent clause in this) by the world cannot be meant only the elect, because God doth not by Christ, or in Christ, held forth and preached in the ministry of the gospel, see to bring over these only unto him in love, or to make only these his friends. Neither doth he send the word of reconciliation (as the apostle calleth it) i.e. the gracious message of the gospel, by which this reconciliation is to be actually made only unto them, but promiscuously to the generality, or universality of men, without exception of any: “Go and preach the gospel to very creature under heaven,” Mark xvi. 15; and therefore, Paul did but keep to his commission, when, as he saith, he “preached Christ, warning every man, and teaching every man in all wisdom, that he might present every man perfect in Christ Jesus.” Coloss. i. 28. Evident it is, that in the ministry and preaching of this word, God doth as well and as much, and after the same manner, persuade the obstinate and many of those who never come to believe, as he doth those who are overcome and persuaded hereunto. It is said concerning the ancient Jews, that “the Lord God of their fathers sent to them by his messengers, rising up betimes and sending, because he had compassion on his people, and on his dwelling place;” and yet it follows, “But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, til there was no remedy.” 2 Chron. xxxvi. 15, 16.
