Davenant:

No side affirms an absolute decree by force whereof Persons not elected are cast off from grace: for the Non-elect Angels and many millions of men not predestinated have had a great measure of grace bestowed upon them. Reprobation is not a denial of sufficient grace, but a denial of special grace as God knows would infallibly bring them to glory.

John Davenant, Animadversions Written By the Right Reverend Father in God, John, Lord Bishop of Sarisbury, upon a Treatise intitled “God’s love to Mankind,” (London: Printed for Iohn Partridge, 1641), 20. [Some spelling modernized.]

[Note: the term “sufficient grace” was another category that underwent transformation in the 17th century and thus was generally dropped from the theological dictionary of the later 17th century Protestant Scholastics. However, even as late as he was, Turretin can still allow for it in a defined sense, which is the sense Davenant here speaks of. See Turretin, Institutes, 2:510 and 511; 15.3.1, 4-5.]

Hyperius:

1) 6. Some again have confessed that all the actions of men whatsoever are especially governed of God, but yet only of the godly sort, and so far forth as they labor to a good end. These, inasmuch as their purpose is holy, they say, are diligently helped of God, so as they may accomplish that which they have conceived in their mind, and that God turns away whatsoever might be a let or hindrance unto them. In which respect God promised in the Old Testament that he would be a God especially unto some, that is to say, their governor, patron, and defender. But this opinion seems to detract the praise of goodness from God, as though he were not alike desirous of the salvation of all men, or as though he favored some, and envied other some, besides it diminishes the power of God, as if he were not able to induce evil men unto goodness, or to use them to the performance of some good thing: to conclude, it seems to slander God with the note of injustice, as though for forth he dealt not uprightly, in that he leaves sometimes the wicker to their own perverse will, and withdraws his helping hand from them.    Andreas Hyperius, A special Treatise of Gods prouidence and of comforts against all kind of crosses and calamities to be drawne from the same. With an exposition of the 107. Psalm. Written in Latine by Andreas Hyperius, and Englished by I.L. Vicar of Wethersfield, (Printed at London by Iohn Wolfe. 1602). [No original pagination; I will manually number the pages later. Spelling modernized.]

2) Chrysostom a very grave and holy author, as well in other places as also especially in that book to Stargirius the Monk, says plainly in this wise:

That God has a care not only generally of all things, but also specially of everyone, thou may hear him saying: It is not the will of my heavenly Father, that one of these little ones should perish: speaking of them that believe in him. He is indeed desirous that those also which believe not, should be saved, & be changed into a better state, & believe as Paul says: “who would have all men to be saved, and to come to the knowledge of the truth,” And he himself says to the jews: “I came not to call the righteous, but sinners to repentance,” “and I will have mercy, and not sacrifice.” But now it after the fruition of so great care and providence they will not become better, nor acknowledge the truth, yet he leaves them not so for all that: but for as much as they have willingly deprived themselves of the participation of eternal life, he yet at the least gives unto them all the benefits of this life, making his Sun to shine upon the good and upon the evil, and raining upon the just and the unjust, yea and ministering other things that belong to the course of this present life. But he provides for his enemies also with so great care and providence, how shall he neglect his faithful ones, & those that serve him with their whole heart? No, no, he will not do it, but he chiefly favors and embraces these in all things. For even the hairs of your head (says he) are all numbered.

Lo he manifestly affirms and proves that God cares as well for the wicked as for the good, & that every one do receive daily large benefits from the providence of God.

Andreas Hyperius, A special Treatise of Gods prouidence and of comforts against all kind of crosses and calamities to be drawne from the same . With an exposition of the 107. Psalm. Written in Latine by Andreas Hyperius, and Englished by I.L. Vicar of Wethersfield, (Printed at London by Iohn Wolfe. 1602). [No original pagination; I will manually number the pages later. Spelling modernized.]

Richard Muller says of Hyperius:

Andreas Gerardus Hyperius (1511-1564); studied at Tournai and Paris; visited England (1537-1541) and in 1542 was appointed professor of theology at Marburg, a post he held to the end of his life. His theology mediates between Lutheran and Reformed and is important to the develop ment of both traditions. Major works: De theologo, seu de ratione studii theologici, libri IIII (1556); Elementa christianae religionis (1563); Methodi theologiae, sive praecipuorum christianae religionis locorum conmunium, libri tres (1568). Richard Muller, Post-Reformation Reformed Dogmatics, 1:40-41. [First edition.]

Bendictus Aretius:

To discourse modestly of God and matters relating to him, is no small part of Religion. For sin the Nature of God is incomprehensible, his Power infinite, and his Name inexpressible, no thought can comprehend his infinite Power, no Eye approach so glorious a Light, no Tongue can declare it: and for this reason the more sound Philosophers have been very sparing in their discourses upon this Subject. Plato is commended for his Modesty in this case, who, tho he is not afraid to style God, “The Creator of the World, a Lover of Mankind, and the provident Curator of all things, (forasmuch as he is a most Wise Being, and does not flight and despise the Work of his own Wisdom); yet notwithstanding all this confesses, “That the Eyes of Men are too weak, to see through Matters of Divinity.”

Benedictus Aretius,   A Short History of Valentinus Gentilis the Tritheist… Wrote in Latin, by Benedictus Aretius, a Divine of that Church; and now Translated into English for the use of Dr. Sherlock, (London, Printed, and Sold by E. Whitlock, near Stationers-Hall, 1696), The Epistle Dedicatory, 7.

Muller:

Benedictus Aretius (1505-1574); studied at Strasbourg and Marburg; served as professor of logic at Marburg and, beginning in 1564, as Wolfgang Musculus’ successor as professor of theology in Bern. His major dogmatic works are Examen theologicum (1557) and SS. theolgiae problemata, seu loci communes (1573).  Richard Muller, Post-Reformation Reformed Dogmatics, 1:42 [First edition.]

[C.f. Calvin on General Love.]

Calvin:

all men under divine wrath:

sermons

1) For the Apostle testifies the grace of our Lord Jesus Christ to us and leads us to God to be reconciled to him, whereas we are naturally children of wrath. Calvin, Sermons on Ephesians, 1:1-3, p., 14.

2) For, by nature, we can do nothing else but provoke God’s wrath; wickedness will always reign in us; and we are held down under the bonds and tyranny of Satan. Calvin, Sermons on Ephesians, 1:1-3, p., 33.

3) It is true that our father Adam was created after the image of God [Gen 1:26] and that he was excellent in his first estate, but after the coming in of sin we all became utterly helpless, so that even Adam did not have any strength in himself, and his free will that was given him served him to no other purpose but to make him the more inexcusable. For he fell wilfully and through his own malice. But by this we see that sort of constancy he had in him, for having been created with utmost care he fell, and ruined himself, and ourselves with him. Now, then we are all born children of wrath and cursed of God. Calvin, Sermons on Ephesians, 1:4-6, p., 41.

4) Who are you O wretched creature? For you see you are separated from your God even from your birth. Look, you are his enemy and inheritor of his wrath, and furthermore, there is nothing in yourself which does not tend to evil and perverseness. Calvin, Sermons on Ephesians, 1:7-10, p., 63.

all men hated by God:

sermons

1) And why is Jesus Christ called God’s well-beloved, as he is termed in the seventeenth chapter of Matthew [v.5] and in other places, and also is shown to be so in the prophet Isaiah? [Isa 43:4]. It is thereby shown us that God justly hates us and abhors us so long as we remain in our own natural state… For (as I have said already) we are hated… Calvin’s Sermons on Ephesians, 1:4-6, p., 45.

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