A biography of John Davenant, who was Bishop of Salisbury for twenty years. By John and Angela Magee. Part of a series of articles on the History of the Gospel in Salisbury.
The latter end of the sixteenth century in England saw a gradual turning away from Roman Catholicism and the establishing of a national Protestant Church. When Queen Elizabeth I came to the throne in 1558 she sought to bring an end to the cruel persecutions of 'Bloody Mary', and to change the law regarding religious worship in the Church of England. Elizabeth brought these changes about by two acts of Parliament in 1559. The first was a new Act of Supremacy, which declared Elizabeth to be the Supreme Governor of the Church of England (her father, Henry VIII, had made himself the Supreme Head). The second act was a new Act of Uniformity, which reintroduced Edward VI's second Prayer Book, with some minor changes. These two acts constituted what became known as the Elizabethan Settlement. This was followed in 1571 by the 39 Articles of Religion (based upon the 42 Articles of 1552) being accepted as the foundational beliefs of the Church of England. An attempt was also made to provide the clergy with a manual for sermon preparation (a book of Homilies) to assist them in Scriptural preaching. Everyone was to comply with these changes and failure to do so or failure to attend Sabbath worship was worthy of a one shilling fine.
These religious changes were not unanimously welcomed. There still remained a staunch Roman Catholic minority who were reluctant to forsake their allegiance to the Pope and to his superstitious practices. Within the Church of England there were also those who felt that change had not gone far enough and sought for a greater reforming or purifying work to continue within the established Church. These men became known as Puritans. When Elizabeth came to the throne, many of these men had returned from exile after spending years under the teaching of Calvin and other continental Reformers. They were convinced that Calvin's views on worship and Christian living in general were most consistent with the Scriptures and that reforms similar to those already made in Geneva were needed in the Church of England. These men became a growing and vocal body within the Church and many disputes between the parties ensued. Disagreements within the Church included those on the issues of vestments, kneeling at the Lord's Supper, and the use of the sign of the cross at baptism. Elizabeth's sympathies were not with the Puritans and when her wishes were crossed by them she determined that 'she would root them out and the favourers thereof'.
During this period in Salisbury there were many social problems. The city had seen a large influx of people looking for work and accommodation, which caused problems of overcrowding and unemployment. Such was the condition of so many that in 1564 '... it was decided to convert premises situated in Winchester Street into a workhouse, "to hold and set to work idle people, so that there shall be none which be able to work that shall be suffered to go idly abroad, in begging"'.
Throughout Elizabeth's reign there was in Salisbury also a gradual moving away from Roman Catholicism and the emergence of a Puritan influence within the established Church. William Henry Jones in Salisbury (Diocesan Histories) accounts for this change by the following:
The Cathedral registers record (with dismay!) how these sentiments 'increased year by year until it culminated in the temporary overthrow of the church'.
We can now look back and see the unfolding Providence of God establishing a firm foundation of Gospel truth in the city, (especially through the faithful ministry of men such as Bishops Shaxton and Jewel), which foundation would later be built upon by other Godly men. One such man used of God in the furtherance of His kingdom here in Salisbury, as well as nationally and internationally, was John Davenant.
The Davenant's were an illustrious English family who traced their family line as far back as the reign of Henry III (1207-1272). Originally the family came from Essex, but John Davenant's grandfather had moved to London and settled there. His son, also John Davenant, was a merchant tailor who was 'wealthy and religious'.
On May 20th, 1572, in Watling Street, London, John Davenant (future bishop of Salisbury) was born. His safety in birth was owned of God. In an age when infant mortality, even at term, was very high, it was all the more amazing when this infant who was born at only seven months gestation escaped the many prevailing illnesses and diseases of the day. Again, in his early childhood he was preserved from death and any serious injury after falling down a large flight of stairs.
John Davenant followed the practice of those that were wealthy and intellectually gifted by completing his education at university. In July 1587, at the age of 15 years he entered Queen's College, Cambridge. By the end of the sixteenth century Cambridge had become a notable Puritan city and the university was singled out for its scholarly men and pious divines. One scholar of renown whose work greatly influenced the success of the Reformation was Desiderius Erasmus (1466-1536). Erasmus made several lengthy visits to Cambridge over ten years and here, in 1516, completed the editing of the first printed Greek New Testament. 'This called the attention of scholars to the true Gospel of Christ, and to that Gospel as explained by the apostles of Christ. It reminded men of the way in which the Church was founded, and taught them the essential requirements of God. Above all, it taught that salvation was by grace and not by works.' Ultimately, Erasmus was a scholar and not a reformer and where his heart truly lay has been debated by many.
Despite the opposition of Queen Elizabeth to the Puritans, Emmanuel College, Cambridge, was founded by Walter Mildmay during her reign and it rapidly became a college of Puritan divinity. A contemporary of Davenant's at Cambridge was William Perkins (1558-1602), considered by many to have been the 'father of Puritanism'. Perkins was distinguished as a Fellow at the college at the early age of 24 years; he had an influence for good upon his students and as rector of St. Andrew's multitudes flocked to hear him preach as his reputation for piety went abroad. He had exceptional preaching abilities and was used of God to bring many to saving faith. His preaching was: 'In dependence upon the Holy Spirit, [and aimed] to achieve what John Murray called 'intelligent piety', wedding scriptural knowledge and heartfelt piety.'
Two other Puritans of notable godliness who attended Cambridge in the early seventeenth century were Richard Sibbes (1577-1635) and Thomas Goodwin (1600-1679). Both of these men, like Perkins, did much to fan Puritan spirituality among the men of their day.
It was in this spiritual environment that Davenant's theology was nurtured. His early college years passed with ease and pleasantness. He was devoted to his studies, demonstrating a keen and enquiring mind from the start. His powers of memory and recollection were exceptional and he could easily enter into discourse on most subjects. Like other students, his day began with communal prayer at 5 a.m. His lectures covered a wide spectrum of subjects, among which were Latin, Hebrew, Greek, Logic, Rhetoric, Mathematics and History. All students attended an evening service at the close of the day. So engaged was Davenant in his study and theological pursuits that they soon 'became the delight of his life'. He graduated B.A. at the end of the Lent term in 1590-91 and before receiving his degree subscribed to the 39 Articles of 1571, putting his name in the University subscription book.
He commenced his M.A. in 1594 and during this year was also offered a fellowship at Queen's College, but initially he had to refuse because of his father's conviction that such fellowships were not to be offered to men of fortune. However, after his father's death in 1597 he accepted the fellowship. His subsequent academic success was remarkable. In 1601 he was distinguished with a Bachelor of Divinity; in 1609 with a Doctor of Divinity; and in that same year was elected Lady Margaret's Professor of Divinity. It was '... in this capacity of Margaret Professor of Divinity that Davenant attracted such marked attention, and delivered those various lectures upon the most abstruse doctrines which can affect the Christian consciousness, which were the delight of his university, and the admiration of Europe, at least to all theologians, both friends and adversaries.'
He taught those doctrines that came to be known as 'the five points of Calvinism' clearly, scripturally and practically. He addressed men and women who in their homes, in their work places, and in the streets were discussing with great interest and understanding many of the theological issues of the day. The glorious doctrines of God's redemptive work, newly proclaimed through Reformation preaching were said to be discussed by the professor and the peasant; and these doctrines were 'familiar in their mouths as household words'. Davenant's teaching on these doctrines helped to mould many into a distinctive and reformed theology. Neither was he reluctant to stress the necessity of a Godly life consonant with the Word of God. Practice and doctrine were graciously harmonised in his expository preaching, and his own life of piety enhanced his exhortations to holy living.
In 1603 Elizabeth I died childless. Katherine Grey (sister of Lady Jane) had been heir presumptive to the throne, but Elizabeth, who had been jealous of her cousin, enforced Henry VIII's ruling that '... heirs to the throne were obliged to obtain the express permission of the reigning sovereign before marrying'. Katherine did not acquiesce to her sovereign's wishes and having fallen in love with Edward Seymour married him in secret. As a result of this, Elizabeth disinherited Katherine's two sons from the royal succession, thus bringing the Tudor line to an end.
In 1603, James I, son of Mary Queen of Scots and Lord Darnley, became the first Stuart monarch. The nation was later to suffer the grievous consequences of this change. Nevertheless, at this time the growing numbers of Puritans in Parliament meant they could press for greater reform from James I. James convened the Hampton Court Conference in 1604 to address the differences between the bishops and the Puritans, but when the issue of Presbyterianism or Episcopacy arose the preference of the monarch for Episcopacy prevailed, resulting in three hundred clergymen being deprived of their livings. One encouraging outcome of the Hampton Court Conference was the King's request for a new Bible version. This resulted in the Authorised Version replacing the Geneva Bible in 1611, and to this day the Authorised Version is still esteemed by most Reformed Christians as the most reliable and accurate translation of the Scriptures.
When the new monarch had become established in his royal office he continued the practice of preceding sovereigns by attending theological debates at various universities. In 1615, when a royal visit to Queen's College was undertaken, Davenant, as Margaret Professor of the college acted in the capacity of moderator for these debates. Undoubtedly, James I took note of Davenant and his excellent skills in preaching and discoursing. The impressions formed of Davenant by the King must be reflected in Davenant later preaching at the Royal Court, and his being appointed as a delegate to the Synod of Dort in 1618.
Further honour was to be given to Davenant at Queen's College. In 1614 he was elected as college president, and he remained in this office for seven years. This was a prestigious appointment that reflected both the esteem in which Davenant was held and the ability that he possessed.
On the Continent, at this period, great efforts were being made to combat the heresies of Rome. Many people had by this time separated from Rome, and the Protestant or Reformed Church, initially the work of men scattered across Europe, was uniting into a Biblical Church. As this faithful Church grew in strength and in numbers it had both difficulties within, and difficulties without, to contend with.
Shortly after the death of James Arminius (a Dutch theological professor) in 1609, some of his supporters came together to draw up articles of faith consistent with their beliefs that opposed what they considered to be some of the more severe aspects of Calvinism. They presented these five articles in the form of a remonstrance, or protest to the State of Holland. Their aim was to seek changes to the Belgic Confession of Faith and the Heidleberg Catechism that would reflect their doctrinal position.
A national synod was called in the city of Dordrecht (or Dort) to examine these views in the light of scripture. Unlike other synods it had representatives from like-minded churches in other countries and thus stands in a unique position in Church history as being the only Reformed international synod ever held. King James I was approached by the State of Holland to send representatives to the Synod at Dort. James consulted with Archbishop Abbot, who happily was a firm believer in the doctrines of grace and thus had no difficulty recommending five learned, like-minded men.
James I consequently sent men from England from within the reforming Church to help with the deliberations of the synod. These men were George Carleton, then bishop of Llandaff; Joseph Hall; John Davenant, Lady Margaret Professor at Cambridge (later bishop of Salisbury); and Samuel Ward (master of Sydney College, Cambridge). Later Walter Balcanqual who was chaplain to the King and Dr. Thomas Goad, (Precentor of St. Paul's) joined this group of men. One of the party, Hall, later had to return to England because of poor health.
Abbot prepared the men well for the Synod of Dort. They needed to improve their Latin skills, as all discussions were to be conducted in Latin. He exhorted them to unity in their own party, and to reject any innovations contrary to the Reformed confessions. He also earnestly urged them to enter into fellowship with their brethren on the Continent. Davenant was singled out by the President of the synod on their arrival to be his advisor in church history and international law.
The synod commenced on November 3rd, 1618. The Arminians (known at Dort as the Remonstrants) were required to defend their position from scripture before the synod, but would not submit to this request, and no matter how often they were entreated by the Contra-Remonstrants refused day by day to co-operate. The synod eventually proceeded without the Remonstrants who had been constrained to withdraw when they persistently refused to comply with procedures.
Unity did not always prevail among the Contra-Remonstrants. Gomarus was noted for his passionate outbursts. Even the President, Bogerman, was unable to contain himself at one point and had occasion during the synod to apologise to his brethren. However it was under the guidance of Carleton and Davenant that harmony and order were re-established in the synod and, 'soon the fellowship among the Contra-Remonstrants deepened and we find Hall confessing that it was like being in heaven.' Davenant demonstrated constancy of character throughout the proceedings and did much to enhance unity among the brethren.
Rather than simply reject the Arminian proposals upheld by the Remonstrants, the synod decided to set forth 'the true Calvinistic teaching in relationship to those matters which had been called into question.' The synod eventually produced its final document. 'Reaffirming the position so unmistakably put forth at the Reformation, and formulated by the French theologian John Calvin, the Synod of Dort formulated its Five Points of Calvinism to counter the Arminian system.' Regarding these Five Points of Calvinism Spurgeon declared: 'It is no novelty, then, that I am preaching; no new doctrine. I love to proclaim those strong old doctrines that are nicknamed Calvinism, but which are surely and verily the revealed truth of God as it is in Christ Jesus.'
Davenant's theological abilities were more widely recognised on his return from the Synod of Dort. At Cambridge he was well-beloved by his fellow-divines and his students. He showed steadfastness of character in piety and in learning and was in every respect one that walked 'worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God' (Col 1:10). During his office as Lady Margaret's Professor, he delivered a series of lectures to his students on Paul's Epistle to the Colossians. When he was Bishop of Salisbury he revised this work and it was published in Cambridge in 1627. It was republished in 1630 and went to a third edition in 1639. It was also printed in Amsterdam in 1646. The commentary was considered to be an exhaustive work on this Pauline epistle with a style comparable to that of John Owen's commentary on Hebrews. The following assessment of Davenant's commentary may allow some insight into the excellency of this work:
'For perspicuity of style and accuracy of method; for judgement in discerning and fidelity in representing the Apostle's meaning; for strength of argument in refuting errors, and felicity of invention in deducing practical doctrines; tending both to the establishment of faith, and the cultivation of holiness, it is inferior to no writing of its kind; and richly deserves to be read, to be studied, to be imitated, by our young divines.'
This commentary is still held in high regard today among those who are keen and able scholars of the Scriptures. The Banner of Truth has recently added this book to the Geneva Series of commentaries.
Regarding Davenant's Exposition of the Epistle to the Colossians, Charles Bridges wrote: 'I know of no exposition of scripture (with the single exception of Owen on Hebrews) that will compare with it in all points. Leighton is superior in sweetness, but far inferior in depth, accuracy and discursiveness.' Davenant's work on Colossians received a well-balanced review by David Campbell, minister of the Free Presbyterian Church in Scotland. Mr Campbell is not afraid to acknowledge certain weaknesses in the commentary which he ascribes to Davenant's Anglicanism. Such passages as Colossians 2:16 fall short of clear Biblical exegesis in an attempt to defend the ceremonies of his church. He would also say that Davenant 'is at variance with the Reformed Church...when he claims that the saint "is in baptism cleansed from original corruption, and the imputation of all sins"'. Nevertheless, the strengths of the book far outweigh the weaknesses. Mr. Campbell goes on to say, 'the commentary is a plain exposition of the Word of God which yields much pleasure and profit to the reader. It is eminently useful for the spiritual and practical instruction drawn out of the Epistle. Application is direct and challenging.' We would concur with Mr. Campbell when he says that this commentary 'deserves the close attention of students of the Word, and will be a welcome addition to their libraries.'
We glean a little insight into the spirituality of Davenant when we consider his heart-warming exposition of Colossians chapter 4, verse 2: 'Continue in prayer'. Here he says:
'Our prayer ought to be constant:
1. Because we have constant and infinite causes for prayer. For whatever good we have, or desire to have; whatever evil we suffer, or deserve to suffer, or fear; all these things supply matter for prayer. The blessings which we have excite to prayer; because in this manner God is to be honoured on account of the benefits received: the blessings which we want stir up to prayer; because they are to be looked for from God alone. The evils which we suffer call to prayer; because they can be removed by God alone: the evils which we fear; because by Him alone can they be banished.
2. Because constancy and importunity is the most efficacious means of obtaining what we seek.
3. Because this perseverance in prayer greatly contributes to the declaring, increasing, and strengthening our faith. For it is the property of a proud and disdainful petitioner, to suffer not delays, and immediately to draw back from prayer on account of any adjournment. ...Faith then will not immediately draw back, but abide as it were in hope, and wait until it shall seem good to God to grant its request.'
It was not long after Davenant returned from the Synod of Dort that the King's pleasure in how Davenant had conducted himself at the synod was exhibited. In 1621 he was given the bishopric of Salisbury. To accept this office he would have to relinquish his presidency and office of Margaret's Professor at Queen's. This he duly did and was succeeded by his colleague and fellow divine at the Synod, Dr. Samuel Ward. 'His mind was therefore put at rest that the same teaching, and especially on the doctrines of grace, would go on just as before, upon his leaving Cambridge'. Davenant assumed the office of Bishop of Salisbury following his consecration on November 11th, 1621. The following day, as was the practice, he took his seat in the House of Peers.
Davenant's predecessor in Salisbury had been his brother-in-law, Robert Townson. Townson's period of office was brief, as he died suddenly in the first year. He left a wife and fifteen children. It was incumbent upon Davenant to attend to their needs and when he arrived in Salisbury his widowed sister, Margaret, and her fifteen children came under his care.
Undoubtedly, there were causes of discouragement for Davenant on his arrival in Salisbury, but there were also, scattered throughout the diocese, men of notable piety and godliness who could not have escaped the attention of the new bishop. Men such as William Camden, John Garband, Tobbias Matthews, and Richard Hooker were in the Salisbury diocese during Davenant's episcopate and exerted their godly influence on a local and national level. It is hard to imagine how such men were not blessed and edified by the godly ministry of Bishop Davenant. One other distinguished name must be mentioned which is that of George Herbert. He was the well-loved, poet-preacher who had the living of Bemerton near Salisbury. He encapsulated everything good that remained in the Church of England in his writings. Richard Baxter said of his writings: '... Herbert speaks to God like a man that really believeth in God, and whose business in the world is most with God: heart-work and heaven-work make up his book.'
Just four years after Davenant became Bishop of Salisbury, James I died (1625). The accession of his son, Charles I, to the throne was to have profound consequences for the Church and State. Arminianism was now actively furthered by the Crown. William Laud replaced Archbishop Abbot at Canterbury, and his episcopate was marked by open hatred to, and persecution of, the Puritans. He sought also to enforce Uniformity and the divine right of Episcopacy. His position was strengthened by Richard Neile (Archbishop of York) and it would seem that the Church before long was to be wholly under the influence of Arminianism.
Davenant, though a 'churchman', was by no means an Arminian. Having refuted the Arminian position at Dort in 1618, he retained his 'strong Calvinistic sympathies' as Bishop of Salisbury. While not considering himself a 'Puritan' (in the non-Conformist sense), 'the Puritan party were treated by him with much kindliness and tolerance'. By no means is there a record of him ever treating the Puritans in a manner similar to Laud; such behaviour would have been inconsistent with his God-fearing character. One would conclude from this that Davenant did not actively hinder the spread of Puritan principles in his diocese, and this, together with his open Calvinistic sympathies left the Reformed Gospel influences in a more favourable position in Salisbury than many other places in the country. It is a testimony of God's gracious providence to this city that even in our day of open hatred to gospel truths, the Calvinistic sympathies of Davenant are still held to, and loved by many of the Lord's people here in Salisbury.
Despite the legislation imposed by Laud to restrain the non-Conformists in England, their influence was still felt in many parts of the land. In 1634, a visitation of the diocese was made to Salisbury to assess its response to what had been recently imposed upon the Church. In the report sent to Charles I, the key issue regarding the Cathedral seemed to rest upon the fact that it was, 'much pestered with seats, which he [the commissioner] had given orders to remove'! However, of more worthy note is his complaint about the general state of Wiltshire (one presumes this includes Salisbury) which he says was 'overgrown with the humours of those men who do not conform'. This suggests that there was a strong Puritan influence in the county which was not actively restrained by Davenant. This may well be confirmed by the fact that T.J. Northy, in his book The Popular History of Old and New Sarum, considered that the Corporation of Salisbury 'was largely tinctured with Puritanism' (the issue here is not Northy's view on Puritanism but rather the fact that he acknowledged it was the majority persuasion of the Corporation).
The latter years of Davenant's episcopate in Salisbury saw him involved in various church synods in an attempt to resolve many of the conflicting ecclesiastical views in the Church of England. The division between the Puritans and the 'high churchmen' was widening as Laud was doing all in his power to return to pre-Reformation practices. The issue of the position of the Lord's Table in the church was controversial. Laud insisted that the table be placed 'universally altar-wise at the east end of the Chancel of the Church'. Laud was motivated by a strong antipathy to the reforms of the Puritans and set these requirements (and others) in Canon to ultimately seek to frustrate the cause of the Reformation. While Davenant acquiesced to this change (and others) his reason for doing so was 'that the placing of it [the table] higher or lower in the Chauncell or in the Church is by the judgement of the Church of England a thing indifferent, and to be ordered and guided by the only rule of convenience'.
Throughout these years Davenant continued writing on many varied and pertinent Christian issues of the day. A Treatise on Justification was published in 1631. Regarding the difference between the Romish view of justification and the Reformed position Davenant says, 'It is evident how difficult and miserable a task the Papists have taken upon themselves, and how easy and desirable a part they leave for us. It rests with them to endeavour to prove, that wretched man, encompassed with this mortal and corruptible flesh, is nevertheless furnished with so perfect a righteousness, that he can present this inherent righteousness, even before the scrutinizing eye of God, for the result of receiving a plenary justification'.
In 1641 Animadversions upon a Treatise entitled: God's Love to Mankind was published setting forth his views on predestination. (This was in reply to Samuel Hoard's thoroughly 'Arminian' tract.) Dissertation on the Death of Christ was not published during Davenant's life because of Charles I's licensing laws and so was not published until 1650. This dissertation addresses more fully his views on the Atonement. His final work was An Exhortation to Brotherly Love.
Davenant had long been affected by asthma. There was little relief, if any, in the seventeenth century for respiratory illnesses. It is thought that an asthmatic episode was the immediate cause of his death. 'On the 20th of April 1641, our good Bishop was summoned to his rest, in the full vigor of his faculties and piety, at the age of seventy-one, having presided with such good effect over the See of Salisbury twenty long and eventful years.'
John Davenant was a definite and doctrinal Protestant as we see from his book A Treatise on Justification mentioned previously. He was clear on the biblical teaching of justification by faith alone and he had no sympathy with the views of the Roman Catholic party in England. He was also Calvinistic in his understanding of the Doctrines of Grace. It is indeed arguable that Davenant was the most influential member of the most important group (the English divines) at the Synod of Dort. At Dort the 'Five points of Arminianism' were refuted comprehensively and the Calvinistic position vindicated. The influence for good of the Synod of Dort itself and of the Reformed Confessions which were written in the light of it (Westminster Confession, Savoy Declaration and 1689 Baptist Confession) is incalculable. Davenant's love of the Doctrines of Grace is seen again in his pleasure when Dr. Samuel Ward was appointed as his successor at Cambridge knowing that these doctrines would continue to be taught. Davenant's upholding of the Doctrines of Grace in his preaching was not just at times when these doctrines were popular as evidenced by the following incident in the time of King Charles I. Davenant fell out of royal favour for touching upon predestination in his preaching before the king at Whitehall. Charles I had previously declared regarding predestination in a prefix to the Thirty-Nine Articles that, 'all curious search into which' (doctrine of predestination) was to be 'laid aside'. For this sermon Davenant was twice called before the Privy Council and had to apologise. Although he continued as bishop he never was restored to favour with the king. Davenant continued to oppose Arminianism until his death, despite the partiality of both Archbishop Laud and King Charles I to this error.
Despite Davenant's important role at Dort he seems to have sympathised in part with the French theologian Moses Amyruat (1564 - 1664). Amyraut had proposed that in the scheme of Redemption the decree of divine election came subsequent to the decree to provide an atonement. This order moves away from the Calvinistic position, making the atonement (at least hypothetically) universal in nature but, through divine election, particular in application. The followers of Amyraut became known as Amyraldians. While Davenant's position on Amyraldianism gives rise to scholarly debate to this day, his great contribution to the putting forth of Calvinistic doctrine generally is without doubt.
Davenant was by no means a non-conformist and held firmly to the Episcopal system of the Established Church. Nevertheless, he exhibited Christian love and charity towards Puritans. As he sought peace and unity among the brethren at the Synod of Dort, so also at home he promoted the bonds of Christian fellowship among the Lord's people.
Bishop John Davenant, a man greatly used by God, is an example to us in his holy living. His consistent practice gave both power to his preaching and commended his doctrine. His careful exposition of Scripture, and his excellent understanding of biblical doctrine tempered with charity towards fellow believers made Davenant a blessing to Salisbury, to England, and to those who love the Doctrines of Grace in every land.
Davenant has written the very helpful books on Predestination, Animadversions Upon a Treatise Entitled: God's Love to Mankind (1641), and on Justification, A Treatise on Justification (1631), as mentioned above. The doctrines of election and of justification by faith alone are as vital and as controversial today as they were in the time of Davenant. For this reason, and in order to bring something of the excellence of these works to the reader, there are included below some highly relevant excerpts from each of these books.
The first excerpts are from the book Animadversions Upon a Treatise Entitled: 'God's Love to Mankind', under the heading, 'Of the abuse and use of the doctrine of Predestination and Reprobation':
"Having thus briefly spoken of the Title and Preface, I will lay down such fundamental doctrines concerning Predestination or Election as I conceive are grounded upon the xvii Article, and have always been taken for the common received doctrine of our Church."
1. "Predestination is an eternal decree or purpose of God, in time causing effectual grace in all those whom he hath chosen, and by this effectual grace bringing them infallibly unto glory ... Predestination being an immanent and eternal act of the Divine understanding and will, cannot be conceived as dependent upon any foreseen temporal acts of man's free-will."
2. "Election or Predestination findeth or considereth all mere men in one and the self-same condition: and it is the grace prepared for them in Predestination which maketh the predestinate become holy and happy men."
3. "The grace prepared for the Elect in God's Eternal Predestination, and bestowed upon them in the temporal dispensation, so causeth their belief, repentance, perseverance, as that it imposeth no necessity or violent coaction upon the wills of men, but causeth their free and voluntary endeavours."
"But now let us address ourselves to unfold the uses of this doctrine.
In the first place, it serveth to illustrate many of God's Attributes, and exceedingly manifesteth those Divine properties which every Christian ought rightly to know and acknowledge, and which they who impungne this doctrine can never acknowledge as is meet...
Secondly, the doctrine of Predestination doth serve to kindle in the hearts of the faithful a most ardent love towards God. For what more effectual motive can there be to move a man unto love than to be prevented [preceded] by the love and bounty of another?...
Thirdly, this doctrine is a great spur and encouragement to the study of true godliness unto all those who are affected with a lively sense of their Election. For as soon as the heart of a man begineth to glow with the love of God, presently he hath an ardent desire of glorifying God by his good works and of testifying his thankfulness...
The fourth use of this doctrine is this, That it is a special means to beat down the pride of man, and to beget in him true humility. For whereas it is the nature of man to desire ever to have something in himself, though never so small, whereby he may seem to have deserved God's favour before others, or at least by merit of congruity to have obtained it; this doctrine telleth us roundly, that whatsoever good any of us either hath or can, it all proceedeth from the special and free bounty of God...
Fifthly, this orthodox doctrine of Predestination and Reprobation doth arm the faithful against diffidence, and against all the temptations and assaults of Satan whereby he laboureth to throw them into despair. This use of this doctrine our Saviour himself commended unto us. Luke 12:32: "Fear not, little flock: for it is your Father's good pleasure to give you the kingdome"...
Sixthly, the consideration of Election doth stir up the faithful to constancy in prayer. For having learned that all good tending to salvation is prepared for them out of God's good pleasure, they are hereby encouraged to call for and as it were to draw down from heaven by their prayers those good things which from eternity were ordained for the elect...
Lastly, it is manifest that when the doctrine of Predestination is rooted in our hearts, it doth exceedingly enable us patiently and meekly to sustain all adversity ... Now the consideration of Predestination doth work patience in the Elect three manner of ways:
(i) First, because from thence they conceive certain hope that their momentary afflictions being ended they shall infallibly attain life everlasting...
(ii) Secondly, the consideration of Predestination doth wonderfully conduce to the begetting of patience in the minds of the faithful, because whosoever understandeth this doctrine aright, understandeth withal that he was elected not straight to be carried into heaven on a bed of down, but to become comformable unto the Head of the Elect, Christ Jesus, as well in the cross as in the crown, and first in the cross, after in the crown.
(iii) Thirdly, by the doctrine of Predestination the faithful are trained up unto patience, because from thence they learn that all crosses and troubles fall out unto them not by chance but by God's determinate appointment, not according to the fury of the wicked but according to the will of their Father, lastly, not for their hurt but for their advantage.'
The second set of excerpts is from Davenant's book, A Treatise on Justification under the heading, 'The Imputation of Christ's Obedience proved to be the Formal Cause of our Justification.'
1. "If the benefit of justification be placed in this, - not that we are endowed with some inherent righteousness, which can bare the scrutiny of Divine justice; but that apprehending Christ by faith, we are, in consideration of His merits, absolved from the condemning power of the law, and accepted to life; then justification of a believer arises from imputation, not from infusion."
2. "The disobedience of Adam, whereby he violated the command of God, is so imputed to his posterity, that, in consideration of it, they stand guilty before God, condemned, and destined to eternal punishment. Therefore, that obedience of Christ, whereby he fulfilled the law, is so imputed to his mystical members, that, in consideration of it, they stand guiltless before God, justified, and accepted to everlasting life ... Since then it is certain, that the actual disobedience of Adam is imputed to us, so that through it we stand condemned; no reason can be brought, why the obedience and righteousness of Christ should not also be so imputed, that we should stand justified."
3. "God, from regard to the obedience performed by Christ, even to the death of the Cross, hath delivered us from the punishment due to the transgressors of the law, by imputing to us the satisfaction of another, as if it had been our own: therefore, from regard to the obedience performed by Christ, even unto the fulfilling of the law, he will bestow upon us the benefits which are promised to observers of the law, namely, by imputing to us this righteousness of another, even as if it were our own. ... But, as, in regard to the imputed satisfaction, God frees us from wrath and punishment, as if we had afforded that satisfaction in our own persons, so in regard of the fulfillment of the law for us by Christ, he accepts us to life and the reward of glory, as if we had fulfilled the law by our own personal righteousness."
4. "By his decree, (because man was weak through sin) God transferred the fulfilling of the law to Christ the God-man, and willed that the obedience and righteousness, which Christ performed in our flesh, should become ours by imputation. Therefore, His imputed righteousness supplies the place of formal or inherent righteousness, which we were bound by the law of our first Creation to have, but which we have not."
5. "Scripture recognizes the righteousness of Christ as become ours, but this cannot be understood otherwise than by imputation, for if this most perfect righteousness become ours through imputation, no other reason can be assigned for it, than that it supplies the place of that perfect righteousness which we are bound to have in ourselves, and have not."