Ball:

The use of faith, which is as large as the Word of God, must be distinguished according to the parts and several branches of it, promises, Commandments, threatenings. By promises understand all those declarations of God’s will, wherein he signifies in the Gospel what good he will freely bestow. And these be either Spiritual or Temporal; concerning this life, or the life to Come; of things simply necessary to salvation, or of things good in themselves, but not always good for us: all which received, possessed, and enjoyed by faith, according as they promised of God, either with, or without limitation.

The promises of
forgiveness of sins
Deut. 39:1,2.
1 Reg. 8:35.

Among spiritual promises absolutely necessary, without which there can be no salvation, the first and chief is concerning pardon or forgiveness of sins and Justification. God of his rich grace and mercy in Jesus Christ does make offer of free and full forgiveness of all sins to ever burdened, thirsty, and penitent soul.

Let the wicked forsake his way, and the unrighteous man his thoughts: and let his way, and the unrighteous man his thoughts: and let him return to our God for he will abundantly pardon [Isa. 55:7.]. Return though back-sliding Israel, saith the Lord, and I will not cause mine anger to fall upon you: for I am merciful, saith the Lord, and I will not keep mine anger for ever [Jer. 3:12.]. I will cleanse them from al their iniquity, whereby they have sinned against me, and I will pardon all their iniquities whereby they have sinned, and where they have transgressed against me [Jer. 33: 8 & 31:34.].

This promise is
free.
Isa. 43:25.
& 44:22.

This promise is made of free and undeserved mercy, not for any merit that is, or possibly could be in us.

I, even I am hee that blotteth out thy transgressions for mine own sake and I will not remember thy sins. I will love them freely, for mine anger is turned away from him [Hos. 14:4.]. Who is a God like unto thee, that pardoneth iniqutity and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy [Hos. 14:4.]. I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. Be merciful, O Lord, unto thy people Israel, whom thou has redeemed [Deut. 21:8; Heb. 8:12; Jer. 32:34.].

Yet obtained
through Christ
only.

But when we hear of grace, we must remember Christ, in and through whom God is gracious unto us. Christ is the “Lamb of God, which taketh away the sins of the world,” [John 1:29.]: and this great benefit of forgiveness of sin is plentifully proclaimed unto us miserable sinners, in and through him.

Thus it is written, and thus it behooved Christ to suffer, and to rise again from the death the third day, and that repentance and Remission of sins should be preached among all nations, beginning at Jerusalem [Luk. 24:46, 47.]. Be it known unto you therefore, Men and brethren, that through this Man, (meaning Christ) is preached unto you the forgiveness of sins [Acts 13:38.]. Now then we are Amabassadors for Christ, as though God did beseech you by us; we pray you in Christ’s stead, be ye reconciled to God [2 Cor. 5:20.]

Hereunto agrees that invitation of our Saviour: “Come unto me all ye that labor, and are hearts laden, and I will give you rest,” Mat. 11:28.].

John Ball, A Treatise of Faith (London: Printed for Edward Brewster, and are to be sold at his shop at the signe of the Crane in Pauls Church-yard, 1657), 209-211. [Some spelling modernized, some reformatting; underlining mine.]

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.]

Binning:

1) There is nothing, I know, more powerful to persuade us of the reality of God’s invitations and promises to us than this. We are still seeking signs and tokens of God’s love, something to warrant us to come to God in Christ, and to persuade us that we shall be welcome; and many Christians puddle themselves in the mire of their own darkness and discouragement, because they cannot find any thing in themselves that can give but the least probable conjecture, that he will admit and welcome them to come to him, or that such precious promises, and sweet invitations, can belong to such sinners as they conceive themselves to be. Truly, my beloved, I think, while we exercise ourselves thus, we are seeking the sun with a candle, making that which is in itself as bright as the light to be more dark. The evidence of Gods reality in offering life to you in Christ, and his willingness to receive you, is not without the compass of his invitation, and yet you seek it where it is least to be found, that is, in yourselves. But indeed, his invitations in the gospel carry the evidence in their bosom,–that which is above all other signs and evidences, that he did even send his own Son in the flesh for this purpose. Is there any thing besides this, either greater or clearer? I think we are like those who, when they had seen many signs and wonders done by Christ, which did bear testimony to all the world of his divine nature, yet they would not he satisfied, but sought out another sign, tempting him, Matt.. xvi. 1. And truly, he might return this us, ‘O wicked and adulterous generation, that seeketh after a sign, there shall no sign be given to thee, but the sign of the prophet Jonas.’ The greatest testimony that can be imagined, is given already,–that the Father should send his only-begotten am I well-beloved Son into the state of a servant for man. If this do not satisfy, I know not ‘what will. I see not how any work of his Spirit in us, can make so much evidence of his reality and faithfulness in the gospel, and of his willingness to welcome sinners. All the works of the creation, all the works of grace, are nothing to this, to manifest his love to men; and therefore there is a singular note upon it. ‘God so loved the world, that he gave his Son,’ John iii. 16. And in this was his love manifested, that he sent his Son, 1 John iv. 9. If men and angels had set themselves to devise and find out a pledge or confirmation of the love of God, they would have fallen upon some revelation unto, Of some operation upon their spirit.” But, alas this is infinitely above that. His own express image, and the brightness of his glory, is come down to hear witness of his love; nay, he who is equal with himself in glory, is given as a gift to men; and is not he infinitely more than created gifts or graces, who is the very spring and fountain of them all? ‘God so loved the world,’ that truly he gave no such gift. besides, to testify such a love. Therefore, when all that he hath done in this kind cannot satisfy thy scrupulous mind, but thou wilt still go on, to seek more confirmation of his readiness to receive thee, I think it is a tempting of the Holy One, which may draw such an answer from him, o wicked and adulterous person, there shall no sign be given thee, but that which is darker than the former, that which thou shalt understand less. Thou mayest get what thou seekest. perhaps some more satisfaction in thy own condition, but it shall plunge thee more in the issue. Thou shalt always be unsettled. and ‘unconstant as water, thou shalt not excel.’ I confess indeed, if we speak of the manifestation of one’s particular interest in these promises, and of an evidence of the love of God to thee, in particular, then there must needs be something wrought by the Holy Spirit on thy soul, to draw down the general testimony of God’s love to mankind into a particular application to thyself. But that I do not speak of now. because that is the sealing of the Spirit after believing; and because you are always unsettled in the first and main point, of flying unto the Son, and waiting- on him for life, therefore have you so much in evidence and weakness in that which follows. That which I now speak of is. that if this were cordially believed. and seriously considered, that God sent his own Son in the flesh, to save sinners, you could not readily have any doubt, but that your coming to him for salvation would be welcome. You could not say, that such precious invitations could not belong to sinners, or that he could not love the like of you. Truly, I think, if the general were laid to heart, that God hath so loved mankind, that he gave such a gift unto them, there is none could make any more question of his reality, when that gift is tendered to any in particular. Nay, I think it is the inconsideration of this general evidence and manifestation of love to the world, that makes you so perplexed in particulars. Could you have so much difficultly to believe his love to you, if you indeed believe that he hath loved the world, that is, so many thousands like you? Is there so much distance, I pray you, between you and another, as between him and all? If, then, he loves so many miserable sinners, is there any impossibility in it, but he may love you? For what is in them that might conciliate his love? I tell you, why I think the right apprehension of the general truths of the gospel would be able, like the sun in its strength, to scatter all the clouds and mists of our particular interest-debates; because I find, that those very grounds, upon which you call in question your own particular interest, if you did consider them, you would find they go a further length, to conclude against all others; and either they have no strength in your case, or they will be of equal force to batter down the confidence of all the saints, and the certainty of all the promises. What is it that troubles you, but that you are sinners, and such sinners, so vile and loathsome? From whence you do conclude, not only that you have no present assurance of his love, but that he cannot love such a one as you are. Now. I say, if this hold good, in reference to you, take heed that you condemn not yourselves in that which you approve,–that is, that you do not. dispute against the interest of all the saints, who were such as you are, and the truth of those fundamental positions of the gospel, ‘God so loved the world,’ &c. And so you do not only wrong yourselves, but all others; and not only so, but you offer the greatest indignity to him that out of love sent his Son, and to him who, out of love, came and laid down his life. O consider how you indignify and set at nought that great manifestation of God’s love, ‘God manifested in the flesh;’ how you despise his love-pledge to sinners, a greater than which he could not give you, because as great as himself! O that you could see the consequence of your anxious and perplexing doubts,–that they do not only an injury to your own souls, but that they are of a more bloody nature! If they held good, they would cut off the life and salvation of all believers, and, which is worse, they would, by an unavoidable consequence, conclude an antichristian point, that Christ is not come in the flesh. I beseech you, unbowel your evils, that yon may abhor them. High Binning, “The Sinner’s Sanctuary,” in The Works of the Rev. Hugh Binning (Ligonier, PA: Soli Deo Gloria Publications, 1992), Sermon 12, 170-171.

2) Now, the working of this Spirit of adoption, I conceive to be threefold, beside that of intercession expressed in the verse. The first work of the Spirit of adoption, that wherein a father’s affection seems to break first from under ground, is, the revealing to the heart the love and mercy of God to sinners. I do not say, to such a soul in particular, for that application is neither first, nor universal. But herein the Spirit of adoption first appears from under the cloud of fear; and this is the first opening of the prison of bondage, wherein a soul was shut, when the plain way of reconciliation to God in Christ, and delivery frm the bondage of sin and wrath, is holden out; when such a word as this comes into the soul, and is received with some gladness, ‘God so loved the world that he gave his Son,’ &c. ‘This is a true and faithful saying,’ &c. ‘Come, ye that labor and are weary, and I will give rest to your souls.’ When a soul is made to bear the glad tiding of liberty preached to captives, of light to the blind, of joy to the heavy in spirit, of life to the dead, though he cannot come that length as to see his own particular interest, yet the very receiving affectionately and greedily such a general report as good and true, gives some ease and relaxation to the heart. To see delivery possible, is some door of hope to a desperate sinner. But to see it, and espy more than a possibility, even great probability, though he cannot reach a certainty, that will be as the breaking open of a window of light in a dark dungeon. It will be as the taking off of some of the hardest fetters. and the worst chains, which makes a man almost to think himself at liberty. Now this is the great office of the Spirit of the Father, to beget in us good thoughts of him. to incline us to charitable and favorable constructions of him, and make us ready to think well of him, to beget a good understanding in us and him, and correct our jealous misapprehensions of him. For certainly we are naturally suspicious of God, that he deals not in sad earnest with us. Whenever we see the height of our provocation, and weight of deserved indignation. we think him like ourselves, and can hardly receive without suspicion the gospel that lays open his love in Christ to the world. High Binning, “The Sinner’s Sanctuary,” in The Works of the Rev. Hugh Binning (Ligonier, PA: Soli Deo Gloria Publications, 1992), Sermon 38, 259-260

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.]