John Davenant (1572–1641) and William Twisse (1578–1646) on the Salvability of the Non-Elect

Sources in Davenant:

For it is no error to say, that non-election or negative Reprobation may stand together with a possibility of avoiding sin and damnation. The non-elect angels had this possibility: all mankind generally in Adam had this possibility: and yet every singular person was not predestinated. And if God were so pleased to give as sufficient grace to every particular man in the world as he gave to Adam in his creation, yet the opposite decrees of Election and Preterition or negative Reprobation may stand firm and good. The reason is evident: Because Prestination is not a bare ordination of men unto eternal life by sufficient means, which make the event only possible; but a merciful providence in ordering such means for the elect as make the event infallible and infrustrable. On the other side, Preterition or negative Reprobation is not a decree necessarily excluding persons not-elect from all possible means of salvation; but a decree permitting such out of freedom of their own wills to neglect and abuse such means of their salvation: which abuse foreseen of God, is unto him a just cause of their damnation.

John Davenant, Animadversions (London: Printed for John Partridge, 1641), 36–37.

Again, that is not to be judged absolutely impossible for a man to do, which if himself by a voluntary act of his own hindered not, might by him be done. And thus we say the non-elect have a power or possibility to believe or repent at the preaching of the Gospel: which power might be reduced into act, if the voluntary forwardness and resistiveness of their own hearts were not the only hindering cause.

John Davenant, Animadversions (London: Printed for John Partridge, 1641), 256–257.

Sources in Twisse:

In like sort as touching the possibility of salvation, not one Divine of ours, that I know, denies the possibility of any mans salvation while he lives in this World.

William Twisse, The Riches of Gods Love unto the Vessels of Mercy, Consistent With His Absolute Hatred or Reprobation of the Vessels of Wrath (Oxford: Printed by L. L. and H. H. Printers to the University, for Tho. Robinson, 1653), 1:49. See also 1:181; 2:5.

William Barlee is a Reformed theologian who wrote against Thomas Pierce’s views. Barlee said:

Secondly, They [Pierce's predestinarian adversaries] do not only say, that it is possible, by virtue of Christ’s merits, for all men to be saved, in case of true Faith and Repentance [He references Davenant and William Twisse, a Westminster divine, in the margin for support]; but in that case they shall certainly be saved, by virtue of Christ’s death.

William Barlee, A Necessary Vindication of the Doctrine of Predestination, Formerly Asserted (London: Printed for George Strawbridge, at the Bible on Ludgate-Hill, 1658), 87.