Ball:

1) The second of divines distinguish the sufficiency and efficiency of Christ’s death. In respect of the worth and greatness of the price he died for all men: because it was sufficient for the redemption of every man in the world, if they did repent and believe: and God might without impeachment of justice have offered salvation to every man in the world upon the condition if it had been his pleasure. In the efficiency, as every man, or any man has fruit by the death of Christ, so Christ died for him. But this is not of one kind: some fruit is common to every man: for as Christ Christ is Lord of all things in heaven and earth, even the earthly blessings which infidels enjoy, may be termed fruits of Christ’s death. Others proper to the members of the visible Church and common to them, as to be called by the word, enjoy the Ordinances of grace, live under the Covenant, partake of some graces that come from Christ, which through their fault be not saving: and in this sense Christ died for all under the Covenant. But other fruits of Christ’s death according to the will of God and intention of Christ as Mediator, be peculiar to the sheep of Christ, his brethren, them that be given unto them of the Father, as faith unfained, regeneration, pardon of sin, adoption, &c., and so they hold, Christ died efficiently for his people only in this sense, namely so as to bring them effectually to faith, grace and glory. John Ball, A Treatise of the Covenant of Grace, (Published by Simeon Ash, Printed by G. Miller for Edward Brewster on Ludgate hill neer Fleet-Bridge at the signe of the Bible, 1645), 205.

2) Touching the thing itself, it is freely acknowledged that the sufficiency of Christ’s death and the greatness of the price was such, that God might salva justitia, not only invite all mankind to come unto Christ, but also bring them unto faith and salvation by him, if it had seemed good unto him in his infinite wisdom: and the efficiency of it so great, that God does seriously invite many that live in the visible Church to come unto Christ and bestwo many spiritual gifts and graces upon them, by their own fault unavailable, to whom he does not give grace to repent and believe unfainedly. But exhortations and threatenings argue not that general purchase in question. For the obstinate and rebellious, as they whose eyes are closed and hearts hardened, lest seeing they should see, or hearing they should hear, and be converted; even they are exhorted to repent, and threatened for their impenitency: but I have not found, that the purchase was made absolutely for all such as such. For some rebellious, I can believe that Christ has purchased not only salvability alone, but faith, regeneration, pardon and salvation, because it is written of Christ, “That he ascended on high, an has led captivity captive, and has received gifts for men, yea for the rebellious also, that the Lord might dwell among them”: or as Piscator renders it, ‘thou has led captive to the rebellious, that they might dwell with the Lord God.’ John Ball, A Treatise of the Covenant of Grace, (Published by Simeon Ash, Printed by G. Miller for Edward Brewster on Ludgate hill neer Fleet-Bridge at the signe of the Bible, 1645), 208-209.

[Notes: From reading this and the context of Ball’s arguments against Arminians, I think it is fair to say that: 1) Ball expresses a transitional theology, whereby while using the formal theological constructions, he actually presses towards the theology inherent in the revised version of the Sufficiency-Efficiency formula; 2) What is also interesting is Ball’s division of effects within the efficiency side of the formula. In effect, Ball has Christ dying for men in 3, even 4 senses; and, 3) Lastly, in this context, the advocates of universal redemption, to which he objects, is the version as held by the Arminian party.]

Parr:

1) Qu. What is the Church?

Answ. By Church, I meant the Holy Catholic church, which is the whole company of them which are from everlasting predestined to Eternal Life, and which in time, are called by the word, and sanctified by the blood and Spirit of Jesus, and this is but one; part whereof is Triumphant in Heaven, and part Militant on Earth [Eph. 5:25., &c., 1 Cor. 12:12-13.]

Expli. As in our usual Creed we are taught to believe the Holy Catholic Church to be the Company of the Saints, which have Communion or Fellowship in the grace of Remission of sins, and the Resurrection to eternal life; So it is manifest, that such only are the Catholic Church, and that such graces are proper and peculiar unto them; As the Scriptures do every where restrain these benefits of Believers only, and to the Church; To Believers, Joh. 3:16, and 5:24, and 6:40, 47; Act. 10:43; Joh. 12:46; Rom. 3:22; Gal. 3:22. To the Church, Mat. 1:21; Joh. 10:15, and 15:13, and 17:9, 19. Now whereas in diverse places, the Scripture speaks with a general note, “That Christ died for all,” and “that God so loved the world,” and such like; Such places must be understood, some of the sufficiency of Christ’s death for all, not of the Efficacy, which is only to believers; Some a precept universal, whereby all are commanded to believe; Some of the public Ministry of the Word, whereby grace is offered to all; some collectively, to signify the benefit of Redemption extends itself to Gentiles as well as to Jews; or distributively, signifying that some of all nations, Conditions, Ages, Sexes, have that benefit; not that all singulars, are made partakers thereof. So then, not the world, that is, not ever many and woman in the world, have interest in the blessing of Christ, but only the elect of God [Rom. 11:7.].  Elnathan Parr, The Grounds of Divinity, 6^th edition (Printed by Edward Griffin, and William Hunt, 1651), 49-50.  [Some spelling modernized; some reformatting; marginal references cited; and underlining mine.]

2) Verse 32:-That he might have mercy on all,

…1. The (all) is to be understood of the kinds of singulars, not of the singulars of every kind.

Aug. 1. Cont.
Jul. Cap. 12.

2. That God wills all should be saved, viz., that shall be saved as we say, ‘All go into this house by the door;’ not that all the world go that way, or into the house; but all that go into the house, go that way.

3. All. That is, all the Elect.

Aug. resp.
ad are fahd
sibs impos.¹

4. All. That is, in regard of the sufficiency, not efficiency of the sufferings of Christ, which are of infinite price to save all; but only such are saved by them, for whom it was appointed in regard to the greatness of the price, not in regard of the propriety of redemption, says Saint Augustine.

5. Or God will that All shall be saved, by his revealed will, in regard of the offering and giving the means, and inviting and commanding all to believe, but not in regard to his secret will.

Aug. tract.
56. in Joh.

6. He takes away the sins of the world: that is, of the reconciled world, not of the damned, as Saint Augustine distinguished; or the Jews and Gentiles, into which the world is usually distributed.

7. He is the propitiation, not for our sins only, but for the sins of the whole world; that is, not of the sins of the Apostles only, or of such as lived in those times, but of all to the end of the world, which believe in Christ.  Elnathan Parr, The Works of that faithful and painful Preacher, Mr Elnathan Parr, (London: Printed by Ed Griffin, and Wil. Hunt, 1651), 178-179. [Some spelling modernized; some reformatting; marginal references cited; and underlining mine.]

[PARR, Elnathan, B.D.An eminent divine in the reign of King James I. Educated at King’s College, Cambridge. Became Rector of Palgrave, Suffolk. His Exposition of the Epistle to the Romans is a useful work, “equally remarkable,” sауs Dr. Williams, “for soundness of sentiment, familiarity of illustration, and want of taste in styte and composition.”]

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¹[Marginal comment here is unclear.]

Sclater:

Let us therefore as many as desire to know our reconciliation with God through Christ, prove ourselves whither we be in the faith or not [1 Cor. 13:5]: the old distinction of the School-men borrowed of Augustine, in question touching the extent of Christ’s merit, may in fit place be discussed: this once is agreed on all sides, except the Chilasts, that howsoever there be a sufficiency of worth in Christ’s merit to reconcile all; yet the efficacy thereof reaches only to such as believe. It concerns us therefore for our comfort, diligently to try and examine our confidence.

Wiliam Sclater, A Key to the Key of Scripture, or An Exposition with Notes upon the Epistle to the Romanes. 2^nd ed. (London: Printed by T.C. for Nicolas Fussell and Humphrey Mosley, and are to be sold at the Ball in Paus Church yard, near the Great North Doore, 1629), 3221. [Some spelling modernized, verses cited inline; underlining mine.]

Polhill:

If Christ did no way die for all men, which way shall the truth of these general promises be made out? “Whosoever will, may take the water of life.” What, though Christ never bought it for him? “Whosoever believes, shall be saved.” What, though there were no lutron, no price paid for him? Surely the gospel knows no water of life but what Christ purchased, nor no way of salvation but by a lutron, or price paid. But you will say, that albeit Christ died not for all men, yet are those general promises very true, and that because their truth is founded upon the sufficiency of Christ’s death, which hath worth enough in it to redeem millions of worlds. I answer, there is a double sufficiency; sufficientia nuda, consisting in the intrinsical value of the thing, and sufficientia ordinata, consisting in the intentional paying and receiving that thing as a price of redemption; the first is that radical sufficiency, whereby the thing may possibly become a price. Let a thing be of never so vast a value in itself, it is no price at all, unless it be paid for that end, and being paid, it is a price for no more than those only for whom it was paid; because the intrinsical worth how great soever, doth not constitute it a price. Hence it is clear, that if Christ’s death, though of immense value, had been paid for none, it had been no price at all; and if it were paid but for some, it was no price for the rest for whom it was not paid. These things premised, if Christ no way died for all men, how can can those promises stand true? All men, if they believe, shall be saved; saved, but how? Shall they be saved by a lutron or price of redemption? there was none at all paid for them; the immense value of Christ’s death doth not make it a price as to them for whom he died not; or shall they be saved without a lutron or price? God’s unsatisfied justice cannot suffer it, his minatory law cannot bear it, neither doth the gospel know any such way of salvation; take it either way, the truth of those promises cannot be vindicated, unless we say, that Christ died for all men. But you will yet reply, that albeit Christ died not for all, yet is the promise true; because Christ’s death is not only sufficient for all in itself, but it was willed by God to be so. I answer, God willed it to be so, but how? Did he will that it should be paid for all men, and so be a sufficient price for them? then Christ died for all men; or did he will that it should not be paid for all men, but only be sufficient for them in its intrinsical value? Then still it is no price at all as to them, and consequently either they may be saved without a price, which is contrary to the current of the gospel, or else they cannot be saved at all, which is contrary to the truth of the promise. If it be yet further demanded, To what purpose is it to argue which way reprobates shall be saved, seeing none of them ever did or will believe? Let the apostle answer, “What if some did not believe? Shall their unbelief make the faith of God of none effect? God forbid; yea, let God be true, but every man a liar.” (Rom. iii. 3, 4). And again, “If we believe not, yet he abideth faithful, and cannot deny himself.” (2 Tim. ii. 13.) No reprobate ever did or will believe, yet the promise must be true, and true antecedently to the faith or unbelief of men; true, because it is the promise of God, and antecendently true, because else it could not be the object of faith. Wherefore, I conclude, that Christ died for all men so far, as to found the truth of the general promises, which extend to all men.”

Edward Polhill, “The Divine Will Considered in its Eternal Decrees,” in The Works of Edward Polhill (Morgan, PA.: Soli Deo Gloria Publications, 1998), 164. [Note: Polhill’s point is that it is incongruent to suppose that God wills and offers salvation to all men without willing the means whereby all men may be saved.]

[This quotation is also filed under: Edward Polhill (1622-1694): Limited Satisfaction Precludes the Salvability of the Non-Elect, Even If They Were to Believe]

[Credit to Tony for the find.]