Davenant:
1) I wish that in this litigious age we had before our eyes this specimen of Christian charity and modesty, by which, as it appears to me, that tempest which was excited by the preaching of Godeschalcus was so happily settled and appeared. For in the following ages I find no contests about the aforesaid controversy. At length theological questions came into the hands of the Schoolmen, who, although they were fruitful artificers of disputes, yet were unwilling to renew this subject. To them it seemed sufficient to teach that Christ died for all sufficiently, for the predestinated effectually; which, since no one could deny, no handle was given for using the saw of contention. The Doctors of the Reformed Church also from the beginning spoke in such a manner on the death of Christ, that they afforded no occasion of reviving the contest. For they taught, That it was proposed and offered to all, but apprehended and applied to the obtaining of eternal life only by those that believe. At the same time, they judged it improper to mingle the hidden mystery of Election and Preterition with this doctrine of the Redemption of the human race through Christ, in such a manner as to exclude any one, before he should exclude himself by his own unbelief. Let us hear their own words. John Davenant, Dissertation on the Death of Christ, 336-337.
2) Under the word death, then, we comprehend that infinite treasure of merits which the Mediator between God and men, the man Jesus Christ, by doing and suffering, procured and laid up for our benefit. Again, when we say that this death or this merit is represented in the holy Scriptures as the universal cause of salvation, we mean, “That according to the will of God explained in his word, this remedy is proposed indiscriminately to every individual of the human race for salvation, but that it cannot savingly profit any one without a special application. For an universal cause of salvation, or an universal remedy, includes these two things: first, that of itself it can cure and save all and every individual: secondly, that for the production of this determinate effect in each individual it should require a determinate application. Not unaptly, therefore, did Aquinas say, “The death of Christ is the universal cause of salvation, as the sin of the first man may be said to be the universal cause of damnation. But it is necessary that an universal cause should be applied particularly to each individual, that its proper effect may be experienced.” Further, what we maintain in our proposition, that this universal cause of salvation is applicable to all and every individual of mankind, at once excludes the apostate angels. to whom (whatsoever may be thought of the intrinsic value and. sufficiency of this remedy) according to the revealed will of God, its universality is not extended. Nor even with respect to men can it be extended so universally as to be applicable to every one under every state and circumstance. For it is not applicable to the dead or the damned, but to the living: nor to the living under every condition, but under the conditions ordained by God. The death of Christ was not applicable to Peter for salvation, if Peter had persisted in denying Christ to the last. And the same death of Christ was capable of application to Judas, if Judas had repented and believed in Christ. For this cause, therefore, we have not merely said that it is applicable to all and every individual of mankind, but on this being added, from the ordination of God, and the nature of the thing. John Davenant, Dissertation on the Death of Christ, 341-2.