The Bold Proclamation in William Greenhill (1598–1671)

I have not seen enough in Greenhill (a Westminster divine) to definitely classify him as a moderate Calvinist, but he does read like one in his sermons. I will tentatively say he was a moderate Calvinist. Here he is making the "bold proclamation" (or saying that Christ died and shed His blood for all of the lost listening to his sermon):

Secondly, Consider two things of Christ.

First, Consider the very end of Christ's Incarnation, the end of his coming, the end of his being here in the world:--why did Christ come, I will show you two or three places of Scripture; Matt. 18:10. For the Son of man is come to save that which was lost: If any be a lost creature, Jesus Christ is come to save that which was lost; I hope then he is come to save me a lost creature, I am a lost sheep, a lost Son, I am a lost Goat: surely if Christ came to save that which was lost, he came to save Me:—So in the 19 of Luke 10. you have it a little more full; For the Son of man is come to seek and to save that which was lost; he is come to seek it out, he seeks out the Goat, seeks out the lost sheep, he seeks out a lost sinner, as he did the man at the pool of Bethesda, Wilt thou be made whole? O Lord I would fain be made whole, but I have none to help me; well, saith Christ, be thou whole; Now see what use Paul makes of it, 1 Tim. 1:15. This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners, of whom I am chief: O Lord, doest thou come to save sinners, here's a good tyding indeed, Lord it's a faithful saying, and it's worthy of all acceptation, it's worthy  you old ones should receive it, you young ones should receive it, you afflicted ones should receive it, you that are conceited of your own righteousness, that you should receive it, Jesus Christ came to save sinners, what sinners soever they be, great sinners, old sinners, that have lived many years in a height of wickedness such as Paul was, persecutors, injurious persons, &c. If you seriously weigh this, it will make you willing to have these waters of life.

Secondly, Consider in Christ how sweetly he doth invite you to take these waters of life: If an enemy would give you water when you were thirsty, would you not take it, Give thine enemy to drink if he thirst; But if the dearest friend you have in all the world should say, O friend, you are athirst, come here's water, here's wine, here's milk, here's any thing you would drink, you would take this well which is offered willingly: Now have you a better friend in heaven and earth then Jesus Christ, who laid down his life, and shed his blood for you, saith Christ, who ever will let him come, take water, even water of life, poor soul, I have taken thy nature upon me, I have born the wrath of God, I have satisfied the Law, I have laid down my life, I come awooing to thee, and do entreat thee, do not damn thy self, do not throw thy self into hell, poor soul take hold of me, come I'll lead thee to the water of life, come I'll give thee pardon, I'll give thee peace, I'll give thee my Spirit, I'll give thee my blood; why doest thou drink puddle water, and poison water? why doest thou not follow me, but follow the Devil, the Beast, and thine own lusts? Thus the Lord Jesus Christ doth entreat us to take water of life in the 7th of John: Christ stood up after a great feast and makes a Proclamation, If any man thirst, let him come unto me and drink; You have been drinking wine, water, and such things as do not quench the thirst of your souls; But if there be any one man among you that is athirst for the waters of life, let him come unto me, my arms are out, the waters are ready to give forth unto him, let him come and drink.

William Greenhill, Sermons of Christ (London: Printed by R. I. for Livewell Chapman at the Crown in Popes-head-Alley, 1656), 231–233. See also what seems to be Greenhill's unlimited use of John 3:16 on page 195. On page 202 he says Christ "loves sinners, and laid down his life for them, and would wash them in his blood." Greenhill always seems to use "sinners" in these sermons in an all-inclusive way, not just for the elect alone. Page 225 says "God hath provided Christ" for those that perish of themselves.

These sermons [by Greenhill] offer some fine material on spiritual thirsting, the willingness of Christ to save sinners, and the free offer of the gospel.

Joel R. Beeke and Randall J. Pederson, Meet the Puritans (Grand Rapids: Reformation Heritage Books, 2007), 300.

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Francis Rous (1579–1659) on Christ's Sufficient Ransom for All

But the same men that are so hard against the Saints, yet they are very kinde to the Reprobates, and they that will not allow a particular grace to give unto the Saints a sure salvation, will allow a general grace to give unto all, (Reprobates and all) an uncertaine salvation; Yea, to speake the truth under the shew of a generall salvation, they give no salvation at all. For man fallen will not stand, by that grace wherein man perfect did fall: so that if effectuall grace be taken away, salvation is taken away. But what say they? Christ dyed for all. True, but what of that? Therefore all men have grace to be saved by Christs death. A miserable inconsequence. There can be nothing follow but this, Therefore Christ gave himselfe a sufficient ransome for all. The ransome is sufficient for all, it is offered to all, but all men doe not receive it. Man by his fall hath deprived himselfe of grace, by which hee may accept the promises of grace, so that his owne incapacity, hinders him from accepting this general remedy. A King at his Coronation gives a general pardon; yet this doth not prove that all men are able particularly to apply this general pardon. There are some that thinke themselves rectos in Curia, and that they neede it not, some are negligent and carelesse of their estates; and a third sort are ignorant of it, and a fourth is poore and cannot sue it out. So in the generall pardon offered in Christ Jesus, there are some justificiaries, as the Scribes and Pharises that thinke they neede it not, there are some that with Esau despise it for carnall prophanenesse, there are some that are hardned and blinded being ignorant of Gods Righteousnesse in Christ Jesus, though they have it Preached, yea though they have a zeale of God and such are Jewes; and they cannot sue out a pardon by beleeving in him of whom they have not heard. But this is the summe of the truth: Man being wholly fallen by Free-will though assisted with a generall and sufficient grace, lost his Free-will, grace and life eternall. God in his mercy gives a Saviour with a sufficient ransome for all the sinners of the world, that of all the world he may take whom hee pleaseth, and by effectuall grace joyne them to Christ in an eternall union of blessed felicity. If Christ had not dyed for all, God could not of all have saved whom he pleased. If hee had given effectual grace to all, all would be saved; and then God had been all Mercy, and no Justice; if hee had given effectuall grace to none, none would be saved, and then God would have been all Justice, and no Mercy. But God purposed to shew, both Mercy and Justice, leaves some in the state of the fall, to which man voluntarily cast himselfe, and by effectuall grace joynes others to Christ unto eternall salvation. His Justice cannot be accused, but his Mercy ought to be magnified: And wee are infinitely more bound to God for his sure Mercyes in that Effectuall Grace, by which hee certainly saveth millions, then to Arminians for their generall grace, by which they goe about certainly to damne all.

Francis Rous, The Truth of Three Things, Viz, the Doctrine of Predestination, Free-Will, and Certainty of Salvation, as It is Maintained by the Church of England, Wherein the Grounds of Arminianism is Discovered and Confuted (n.p., 1633), 70–72.

Also in Testis Veritatis: The doctrine of King James Our Late Sovereign of Famous Memory. Of the Church of England. Of the Catholic Church. Plainly Shown to be One in the Points of Predestination, Free-will, Certainty of Salvation. With a Discovery of the Grounds Both Natural and Politic of Arminianism (London: Printed by W.I.[Jones?], 1626), 85–87.

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When the Westminster Assembly was set up, 12 June 1643, he was nominated one of its lay assessors, and on 23 September 1643 he took the Solemn League and Covenant.

George Walker (1581–1651) on the Death of Christ

This Westminster divine said the following:

Quest. How can the sufferings of one man satisfy for all men, and the righteousness of one be able to justify all that are to be justified?

Answ. The man Christ as he fulfilled the Law, and suffered in our nature, so his righteousness and satisfaction is human, and is proper only to mankind, for as man sinned, so man satisfied. But as this man Christ, is also God in the same person: So his righteousness and satisfaction is Divine of infinite value and worth, even the righteousness and suffering of God; and that is more than if all men had suffered eternal death, and fulfilled in their own persons every jot and tittle of the Law, and all the righteousness thereof.

George Walker, The Key of Saving Knowledge (London: Printed by Tho. Badger, 1641), 47. Some spelling has been updated. Notice that Walker seems to grant the premise in the question that “the sufferings of the one man [Christ] satisfies for all men,” and then goes on to argue how that can be the case.

He also connects NT “ransom” language to all mankind, using 1 Tim. 4:10. Walker said:

Quest. Doth not Christ as well make Intercession for all, as he died for all mankind?

Answ. Though Christ died and fulfilled the Law for a common benefit to all man-kind and his ransom is sufficient to save all; yet he never purposed to redeem all men by his death. For he knew that many were already damned, and past all hope of redemption before he died, and that Judas was a son of perdition, and therefore he did not purpose to give himself a ransom for them. Besides he himself testifieth that he did not pray for the world, but only for his Elect given to him by his father out of the world, Joh. 17.9. Therefore he did much less die with an intent, purpose and desire to redeem and save them.

Ibid., 49–50. Some spelling has been updated.

Quest. You have well shewed that Christ both in respect of his Person and Offices, is an all sufficient Redeemer and Saviour, and is able by the infinite worth of his Mediation to save all men: Now then tell me why all men are not saved?

Answ. Though Christ [in] his ransom and satisfaction is able to save and redeem all that are partakers thereof, even all mankind, if they had grace to receive and apply him and all his merits by Faith, Yet because none have spiritual communion with him, but only they whom God hath chosen to eternal life in him, and predestined to be effectually called, according to his purpose, to the state of grace, and to be made conformable to his image: Therefore many who are not elect, follow their own evil ways, and have no will nor care to repent of their sins, and believe in Christ, but run willfully into destruction and perish.

Ibid., 52–53. Some spelling has been updated.

Quest. Doth the benefit of Christ the Mediator, and Redeemer reach only to the Elect?

Answ. Though the saving virtue of Christ belongeth only to the elect; yet there is a common benefit of Christ, whereof reprobates are partakers, which reacheth also to all the world. For he is said to preserve man and beasts, that is, to keep them in life and being, Psal. 36.6 and to be the Saviour of all, especially of them that believe, 1 Tim. 4.10 and to give himself a ransom for all, 1 Tim. 2.6. and by him all things are said to consist, Coloss. 1.17.

Ibid., 55. Some spelling has been updated.

But yet all this while Redemption both promised & undertaken and also actually performed is the same common ground of the holy weekly Sabbath: And Christ is the same Redeemer to all mankind, and the only mediator and Saviour. Yesterday, and to day, and the same for ever. Heb. 13.8. And the duty of keeping an holy weekly Sabbath is grounded on him throughout all ages, who is the common Saviour, and Redeemer of all mankind. Therefore all men of all ages are bound to this duty, & none exempted from it, in any nation age or generation.

George Walker, The Doctrine of the Sabbath (Printed at Amsterdam: [By Richt Right press], 1638), 103–104. Some spelling has  been updated.

Thirdly, all mankind even the most barbarous and savage nations, as they have their being, and all gifts of nature, from God’s creating hand and power. So they have all these things continued unto them by the mediation of Christ, and by a common and universal virtue of him the Redeemer, they are upheld in life and health and strength in this world: And Christ as Mediator procures all these things to them, after a secondary manner for his elect’s sake, which are either to spring after many ages out of their loins, or to receive benefit of their labors in subduing the earth, making it habitable and fit for his people to dwell in, and so preparing a place for his Church, or the like. In this respect God is called the Saviour of all men, but especially of them that do believe. Of all, in as much as he preserves them in natural life, but of the faithful, fully and perfectly in that he saves them from eternal death, and hell, and brings them to life eternal. And hereupon it is, that all things are said to be and to consist in, and by, and for Christ. Coloss. 1.17. and he is said to be a ransom for all men, that is reaching to all in some measure, manner, and degree, even to infidels to obtain common gifts for them, and to the elect perfectly to redeem them. Now they who partake the benefit of the Christ the blessed seed promised to Adam, they are bound to the duty which God requires in thankfulness for it, and for a continual commemoration thereof. Therefore all mankind even the most barbarous are bound to the duty of keeping an holy sabbath weekly, though they do not know that which binds them to it, and leads them to the performance thereof.

Ibid., 108–109.

Walker does, however, limit the “world” to the elect in John 3:16, 2 Cor. 5:19 and 1 John 2:2:

Sometimes [the ‘world’ is used of] the elect, who are the chief ones of the world, and of mankind, as John 3.16. and 2 Cor. 5.19. and 1 John 2.2. 

George Walker, The History of the Creation as it is Written by Moses in the First and Second Chapters of Genesis (London: Printed for John Barlet, 1641), 22.

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Thomas Ford (1598–1674) on the Death of Christ and the Sinner's Self-Condemnation

This Westminster divine wrote the following:

But the chief design of this Discourse being to shew, How inexcusable they are, who have the light of Gospel-truth, but do not walk in it; [I] shall proceed to enquire into the case of these, that turn the grace of our Lord Jesus Christ into wantonness, some way or other receiving it in vain. For these (I say again) do not perish for want of a Remedy, but only for not applying it.

For proof hereof, I appeal to John 3.16, God so loved the World, that he gave his only begotten Son, that whosoever believeth on him, should not perish. Here's enough said, to shew, That God is not wanting to me, but that they are wanting to themselves. There's provision made such, and so much, as none can perish, but they who refuse to make use of it. Whosoever believeth on him, shall have everlasting life. What can be said or done more on Gods part? What constructions are made of this Scripture are many, I shall not mention, but shall give the sense of Calvin upon it. "The Love of God here testified (saith he) respects Humanum genus, mankind; and a note of universality is added, to invite all promiscously to the partaking of this life, and to cut off all excuse, observe that, from such as believe not. For this purpose (saith he) the word [WORLD] is used, to shew, that though there be nothing in the World worthy of Gods love and favour, yet to shew himself gracious to the whole World, he calls all without exception to the Faith of Christ." Indeed he saith too, "That life eternal is offer'd unto all, so as notwithstanding Faith is not of all." And in this he confesseth, the special grace of God to some particular persons.

Let it also be considered, That the word [WORLD] cannot rationally be taken in any other sense. For in the next Verse, it is meant of the World, whereof some are saved, and some perish, (as Reverend Davenant observes) and that they who perish, perish only because they believe not on the Son of God. I shall not debate, what advantage the coming of Christ into the World brought to such, as make no use, reap no benefit by it. Certainly it states the question beyond all dispute, That as Faith only saves, so Unbelief only condemns, which is all I have to prove. For there's not the least hint of any defect on Gods part, but all the fault is said on man alone, in not believing on the Son of God sent into the World, not to condemn, but to save it. And here let Calvin speak what he thought in this case: Certium quidem e, non omnes ex Christi morte fructum percipere: Sed hoc ideo fit, quia eos impedit sua incredulitas. In Ep. ad Heb. cap. 9. v. 27 [28]. 'Tis only by Infidelity, that all are not partakers of the benefits of Christs death.

Let me now argue a little further, Why do we persuade all men, without exception, to believe on Christ, with a promise of Salvation by him, if they believe? Is it reasonable to do so, if we are not persuaded, there is sufficient provision made, so as nothing is wanting, if there be Faith to receive it? As I take it, we should not perswade men to believe on Christ, by telling them, If they believe, then Christ died for them: Rather, as I suppose, we may safely tell them, That Christ died for them, and thereupon perswade them, to believe on him. We are bound to believe, that the thing is true, before we can believe our share in it. The Object is in order of Nature, before the Action. My believing makes not a thing true; but it is true in it self and therefore I believe it. And this is the method of Scripture, as farr as I know. The Feast was first prepared, and the Guests were invited: All things are ready, come unto the Marriage, Matt. 22.4. The Jews, who are the guests there invited, refus'd to come: But were they not cast utterly off, and put into that condition, wherein they abide unto this day, upon this account, That the Son of God came to his own, and his own received him not? How could they refuse, if there were no provision made for them? Or justly perish only for refusing? I am very willing to believe, That Christ was offer'd for me, before he was offer'd to me; and that if I dye in my sins, it is only for my not receiving Christ offered to me. Sure I am, that Scripture never layeth the death of Sinners, upon the want of a λύτρον, or Price of Redemption; but always upon unbelief, disobedience, neglect of, and setting light by Christ, and the things of Christ. And this is enough to serve my turn, That Scripture never hints any impediment to mens Salvation, more than en evil heart of unbelief. For the intention of God, and Christ, what is that to me, or any man else, seeing it is secret? The revealed things belong to us; and we shall (for certain) be question'd one day only, Why we did not accept Christ, when he was tendered to us? It will not then excuse us, to say, We could not tell, whether we were of those, whom Christ intended to save. Once we have the command of God, to believe on the Son of God; and we have a sure promise, if we believe, to be saved. And this, and nothing else, will be the condemnation of the World, viz. That they disobeyed Gods command, and believed not his promise.

Thus all Gods Messengers have a Warrant to invite all men to believe. But not to invite the Devil, though they had an opportunity to speak with him, as any man may speak to another: Yea, I am bold to think, it would be any mans sin, to promise Salvation to the Devil, upon his believing in Christ. It were indeed a belying the Lord, and saying, He saith, what he hath not said. And it were a deceiving the Devil, in telling him, that which is not so. For the consequence of this Hypothetical [if you believest on the Son of God, thou shalt be saved] is true, as to any man, without exception: But as to the Devil, it is (for ought I know) false in the connexion, as well as in the parts of it; because he is none of those, to whom God hath promis'd Salvation, upon condition of believing on Christ, John 3.16. For the Command of God to believe, and his Promise of Life upon believing, is all the ground-work upon which our Faith is built; and this foundation the Devil hath not, for his warrant and encouragement to believe on the Son of God. For the Son of God took not on him, or took not hold on, or helped not the Angels, Heb. 2.16. but the Seed of Abraham. Where [Abrahams Seed] notes not the Jews only (as all will grant) but the Gentiles also; and that expression is used, to shew, that Christ was the same, that was promis'd to the Fathers; and sets out the benefit of Redemption, as belonging to mankind, but not (if I may so speak) to Devil-kind.

Beside, It is not the Devils Sin, not to believe on Christ, or not to receive him: He hath sins enough besides, both for number and nature; and questionless is a greater sinner, than any man can be; having sinn'd himself out of the greatest happiness (and that in actual possession) that a Creature is capable of, and sinn'd against that Light, which no man on earth can attain unto. But Unbelief is not his sin, because there is no command obliging, nor any promise inviting him to believe on Christ. But Unbelief is the sin of men, yea it is in a manner all sin, as it seals upon a man his other sins, and causeth the wrath of God to abide upon him, John 3.36. Yea, it is the great aggravation of all sins in this respect, that they might have been all pardon'd, on such easie terms, as Believing in the Lord Jesus Christ.

We may now bespeak sinners, as Naamans servants bespake him: If the Prophet had commanded thee some great matter, wouldst thou not have done it, &c. So, if God had not requir'd some great matter of us, for our Salvation, should we not willingly have done it? But 'tis a very easie thing, that he requireth us to do. The Word is nigh us, as the Apostle shews, Rom. 10.8. We have nothing to do, or suffer, for the appeasing of Gods Wrath, or for the satisfying of his Justice, or for purchasing the heavenly inheritance. The Son of God, in our flesh, hath done and suffered all; and we have nothing to do, but to receive him, as he is freely tendred and offer'd to us. The Feast is prepared, without any cost or care of ours; and we are call'd to partake of it, with a sure promise of welcome.

All this while I forget not, what a controversie there is among the Learned, about the extent of Christs death, but I dare not touch with it; and the rather, because it no way concerns me, in the main design of this discourse. I have no controversie, but with the frowardness and willingness of sinners, who are willing to make God the Author, both of their sin, and condemnation; and pretend, That if all men would believe on the Lord Jesus Christ, as they are requir'd, they should not however be saved. These are the men I now deal with, and these I desire to try, (whatever is controverted amongst the more Learned) whether this be not a truth, viz. That Christ hath satisfied so farr, as they shall be saved, if they believe: And to these I say, if they dye in their sins, it is not upon the account of Christs not dying for them, but only for their not-believing on him. And for this I appeal to the whole tenor of Scripture, and in particular to John 3.16. where the gift of Christ is common, but the efficacy of it limited to believing. And good cause why, since Christ dyed for none, to save them whether they believe or not.

'Tis neither my design, nor desire, to dispute with any, but with unreasonable and wicked men. And therefore I shall take no notice, to what is commonly said, viz. That Christ dyed in the stead, and sustain'd the persons of all; unto whom the benefit of his Death was intended. Only I say, If a sum be paid, sufficient to redeem so many more poor Captives, provided they shall all their days serve him that is their Redeemer; are they not all redeem'd, thou some should refuse the condition, and choose to be Slaves still? However, this I affirm, The extent of Christs Death is such, and so great as I never read, or heard of any one, that perished in his sin, because Christ had paid [not?] price for his Redemption. For the tenor of the Gospel, I gave it before, and I have never learnt any other, than, That he that believeth shall be saved; and he that believeth not, shall be damned. Let others dispute, for whom Christ dyed, (I cannot hinder them) I am sure Christ never suffered or satisfied for any, so as they shall have the saving benefits of his death, without laying hold on him by a lively Faith. And I shall be as sure, on the other side, That whosoever shall believe on the Lord Jesus, with all his heart, he shall be saved by him. And this I take to be sound Doctrine, that may be safely preached to all, and every one, without exception, viz. Thou, O man, whoever thou art, Christ dyed for thee; and if thou believe on him, with all thine heart, as God hath commanded thee, thou shalt be saved. In this we preach the tenor of the Gospel, as you have it before; and he that thus preacheth Christ, will give little encouragement to sinners, except to repent, and turn to God; and so all sinners should by all means be encouraged. But here is no encouragement to impenitency, or unbelief, because there's no promise of any benefit by Christs death, but only to true believers, and penitents. This then I resolve, That if I, or any other, dye in our sins, it is only, because we believe not on the Son of God. For of a truth, I know not how to clear and justifie God, (as I desire to do) if any thing done, or not done on his part, be it, that shuts us out from having eternal Life. I am (I confess) altogether for this, That a wicked, proud, filthy, evil heart of unbelief, and nothing else, stands in the way of mens Salvation; and if that be once taken away, there will be no other hinderance. I have such thoughts of God, as I cannot think, be he hath done his part, so as nothing will be wanting, if we are but heartily willing to do ours.

I could indeed say (what is sufficient in this case) That no man knows, or can know, (supposing Christs death to be so confin'd, as some will have it) Whether he be one of those, for whom Christ dyed not. And therefore if it were an adventure, a man had better run the hazard, than do worse, by willful shipwrecking himself, through final impenitency and unbelief. As a man (one would think) should not refuse to cast the Dice for his Life, though he knew for certain, that some or other must dye; and he cannot be sure, that he shall not be one of them Only (I say still) there's no hazard in believing on Christ.

But in this I desire to be resolv'd, Whether he that believes not on Christ offered in the Gospel, doth not refuse a fair offer of somewhat that he might have had, if he had believed? This is no Position, but only a Quære. If it be answered, That Unbelievers are damn'd for not obeying Gods Command, and for not believing his Promise, I grant, it is so, and their condemnation, upon that account, is most just. Only give me leave to think still, That such refuse, what they might have receiv'd, and so are guilty, as they were, who made light of the invitation, Mat. 22.5. and went their ways. They might have shar'd in the wedding Feast, as well as others, if they would have come. And therefore I wish all, whom it may concern, to be very wary, that poor ignorant Souls, who are too much bent, and set upon undoing themselves, may have no occasion given them of so doing. For what danger can there be, in saying indifferently, what Scripture saith often in terminus, and so pressing all to believe on him? Herein they will remove a stumbling-block which otherwise many will set up, to cast themselves down. But there is no occasion of stumbling, unless they preach and teach, what they never learn'd from Scripture, viz. That Christ gave himself a ransome for all, live as they list, and do as they please, their Redemption is purchas'd and they are sure to be saved however. This indeed would be a false Doctrine, with a witness, yea, and a vengeance too upon many. But no poor Souls will ever complain of their Ministers, for telling them the good news of Christs dying for them, so long as they tell them withall, How the Death of Christ will be effectual to them, and not otherwise, viz. by a sound, and a working Faith.

For the Question about absolute and conditional Redemption, I am not wholly ignorant of it: But I still resolve to wave all controversies of that nature, and only reason the case with poor Souls, that they may not cast themselves away in their perverse disputings, about they know not what; and in their wilfull neglecting of that Salvation, which they are sure to obtain, in a way of believing, and obeying God, and not otherwise. To these I say again, that which is the Word of God, who cannot lye: Let them repent of their unlawful deeds, deny all ungodliness, and worldly lusts, lead sober, and righteous, and godly lives; and therein give a sure evidence and proof of their reall closing with, and accepting of Christ by Faith, that they shall be as certainly saved, as any that are not in Heaven. For this is indeed Gospel, and this is the Word of Grace, as they may easily read, if they will but open their Bibles. But they may turn over their Bibles long enough, or ever they find any Text to this purpose, That Christ dyed to save them, though they never believe. Paul and Silas told the Jaylor, Act. 16.31. Believe on the Lord Jesus Christ, and thou shalt be saved. They never scrupled, Whether he were one of them, for whom Christ dyed; but preached to him the Gospel, as they had received it of the Lord: And he doing, as he was commanded, had forthwith as much as he desired, or needed.

Before I close up this, I shall add one thing more. Is there any man alive, of whom any other can, or dare say, This is one of them, for whom Christ dyed not? If there be not, then make no difference, where thou knowest none; but be wise according to that which is written. This we may all safely resolve upon, We shall never suffer at Gods hand, for our ignorance, or neglect of any thing, that God hath not revealed in his Word. The things that are revealed, belong unto us, &c. These we are to believe, and obey, and so live. And if there be any man excepted in the Act of Pardon, except Unbelievers, and that only for their unbelief, it is more than I ever read of, or could learn by reading the Bible.

Thomas Ford, Autokatakritos, or, The Sinner Condemned of Himself (London: Printed for Edward Brewster, and are to be sold by Giles Widowes, at the Maiden-head, over against the Half-Moon, in Aldersgate-street, near Jewen-street, 1668), 46–56.

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Richard Vines (1600?–1656) on God's Drawing and Christ's Atonement

That as God sends Christ to us, so he must draw us also to him, or else there can be no salvation: and this may be thus proved. Those that come not to Christ, cannot be saved by him; those of the world that are not drawn by this drawing of the Father, do not come to Christ: therefore they are not saved: The service that this Inference doth, is, this will beat down the thoughts of many thousands that rest in this empty plea: God hath sent Christ to die, and to redeem mankind; it is well, and the plea is good for encouragement to believe; but if this be all the consolation, if this be all you rest upon, Gods act in sending Christ, you are much mistaken; for the great question is, Hath God drawn thee to Christ? Thou pleadest Christs mission: but Canst thou make Gods traction of thee to appear? This is the great point that this doctrine preaches: as if Christ should say, It is true, My Father hath sent me, and I am come to you by his appointment, to shed my blood for you; but you must come to me if you will have life; and come to me you cannot, except you be drawn by the power of him that sent me; for no man can come to me except the Father draw him.

Whether of the two be most necessary to salvation; Gods mission of Christ, or Gods traction of man to Christ, is as I conceive, a trivial question, hardly coming into the Schools, which will tye a knot in any rush; for they are both equally necessary: as the Serpent on the pole in view to be lookt upon, and the eye to see it were both necessary for the recovery of them that were bitten by fiery Serpents: except God send Christ, there is no object of Faith: except God draw you to Christ, there is no act of Faith: And the necessity of the object and of the act, cannot without fondness be compared together; for both are in their kind necessary in the highest degree: the mercy and the grace of God are eminent in both: the Father his sending Christ, and the Fathers drawing of sinners unto Christ, they are both necessary. But yet this sending, and this drawing, are of distinct consideration in divers respects.

First, God sending Christ, sets up to sinful man the object of his faith. For though all the Scripture be the object of that they call the Catholick faith; yet peculiarly, Christ in the Scripture is the kernel and marrow of all the types in the Old Testament: Christ is the object of Faith whereby it justifies: For though the eye that lookt to the brazen Serpent, could see many things besides; yet they could have no cure by the sight of any thing but that; this sets up to man the object of his Faith; Gods drawing, works in man the act of Faith: if Christ had not been sent, there had been no object to be believed on: If God should not draw sinners to him, there would be no faith to believe by: So that it would be as with Israel, if there were either no Serpent on the pole to be lookt unto, or no eye to look up to it, the recovery of those bitten with the fiery Serpents would fail.

Secondly, Gods sending of Christ was in pursuance of his Covenant made with our Mediator: Gods drawing unto Christ, is in pursuance of his Covenant made with sinners in the Mediator. That there is a Covenant of God the Father with Christ Jesus, seems very probable: because there was a Covenant made with the first Adam; therefore also with the second: And this is intimated by Christ himself, in these words, John 17.4. I have finished the work that thou gavest me to do. And in those, Heb. 10.9. Lo I come to do thy will O God. For there is that we call the Law, imposed upon our Mediator, that is the Covenant made with Christ. And Arminius in his Orations De Sacerdotio Christi, confesses this Covenant made with Christ, is very well expresst in these words, Isa. 53.10 When thou shalt make his soul an offering for sin; therefore his soul was to be an offering: And the promise of the Covenant with Christ, that he should see his seed: this Covenant of God with the Mediator, what he should perform as Mediator, is pursued and brought to effect by God his sending of his Son: But the Covenant made with sinners in a Mediator, it is this, If you believe in, and come to this Lord Jesus whom he hath sent, you shall be saved: And this part of the Covenant is brought to effect and pursued by Gods drawing us to come to Christ: The want of making distinction between the Covenant with the Mediator, what he shall do, he shall make his soul an offering for sin: And what he shall have, he shall see his seed, he shall divide the spoil, take the captive out of the hands of the Devil: and between the Covenant with the sinner; where there are the same two respects; what he shall do, he shall come unto and believe in the Lord Jesus; and what he shall have, he shall be justified, saved, and recovered out of the hands of hell and damnation: How shall man be able to do this? saith God, I will draw him, for else he cannot come; for, No man can come to me except my Father draw him. I say, the not distinguishing of these two, breeds great confusion in the apprehensions of men about the Covenant.

Thirdly, Gods sending Christ, puts a difference between mankind and the Angels that sinned: But Gods drawing of man unto Christ, puts a difference between the elect and others. The speculation of which point, is of delightful and pleasant consideration. By sending Christ, he puts a difference between mankind, faln and lapsed, and the Angels that fell; there was no cord let down from heaven to them, to draw them out of the pit into which they were faln. By drawing unto Christ, he puts a difference between those that God will save, and those that he will not save; As many as were ordained to eternal life believed, Acts 13.48. To the Angels that sinned, Christ is not sent; there you see the love of God to mankind: And they that are not ordained to eternal life, are not drawn; that makes a distinction of men.

Fourthly, God in sending Christ doth not look at mans faith as antecedent, or required of man before God sends him: But Gods drawing man to Christ, works that faith whereby man is saved. Gods sending Christ, doth not look to faith at all, because Christ is sent to man yet resting in his unbelief; but that faith that is required to salvation, is wrought by Gods drawing, whereby he moulds the heart of man to Christ; as by a familiar comparison may be instanced: The eye looking up, was not required to the setting up of the Serpent upon the pole: by Gods command it was set up, whether any man was stung or no; but looking up was required to the recovery of the person stung.

Fifthly, If God should have sent Christ, and required it of mans power, or left it to mans power, to come in and to receive him, there would not have been a man, as I conceive, saved. And his sending, which is Gods act, would have faln short of its effect, without Gods drawing; because there would not have been faith found to have received and believed in him; for No man can, &c. and so Christs Kingdom had not been set up and built; there had no members been planted into this head. But the gift of Christ to and for men, being seconded by a power of bringing men in to Christ, gives effect and success; and therefore you shall find in the Gospel alwayes, Gods giving of Christ to man, is seconded by the giving of the Spirit; that as we are redeemed, reconciled, and justified by Christs merit and blood; so we must also be enlightened, regenerate and sanctified by Gods Spirit; the one of these accompanies the other: And this power of the Spirit doth so certainly go along with Christs merit, as the the salvation of any man, that it is said, Have one, have both. For he that hath not the Spirit of Christ is none of his, Rom. 8.9. Because though Christ be sent by the mission of God, yet without this Spirit there is no drawing, no traction of man to be a partaker of Christ, as we have some adumbration or shadow. In Israel they are delivered from the destroying Angel by blood sprinkled on the door posts: And from the Egyptian slavery by a mighty hand; shewing these two works in the delivery of man out of the slavery under which he lay: there is the work of Redemption, by the blood of Christ sprinkled upon him: and he must march out, be drawn out of sin by an out-stretched arm and mighty hand: these two must go together.

Sixthly, There is a general encouragement: you may call it Comfort, that arises to us from Gods sending Christ. For where there is no hope, there is no motion; where there is no encouragement to believe, there a man hath little heart: From Gods sending Christ to save you, there is encouragement; but the present Comfort, the special Consolation of a mans salvation, arises from the second particular of the two, that God hath drawn man to Christ Jesus; there is, I say, an encouragement that God hath sent Christ; that is, there is a salvability; men are made saveable from the curse and condemnation of the Law, under which they are involved: But the special comfort that they have to themselves in particular, must arise from this, that God hath drawn, and by converting grace, made them to believe in Christ: For this faith, this drawing of man to Christ, is both a pledge of salvation for the future, and a token of his election before-hand. And that which as it were doth couple both the poles together, the election of God, and the salvation of man; the one as a pledge because future; the other as a mark, or sign, because past; this is a comfortable point indeed. But certainly the point of sending Christ to make atonement for all, or of universal redemption, (let it be supposed) doth neither speak salvation nor election to any one in particular more then another; and therefore such silly souls, whether they be drawn by others, or through their own ignorance of the point, are mistaken and deceived, that do build the comfort of their salvation upon that, that God hath sent Christ for an encouragement to believe, & therefore they shall be saved; they do but build Castles in the air, that must be in the faith, and Christ must be in you, except you be reprobates, 2 Cor. 13.5. It is this drawing you to come to Christ that strikes the stroak; this teaching of God which teaches you to believe, that gives you the particular assurance of salvation. And therefore though God have sent Christ, yet there are thousands of reprobate and rejected persons in the world. It is Christ in you, and you in him by Faith, that strikes the stroak.

Seventhly, The point of Gods sending Christ affords sweet meditation; but the sense of Gods drawing they soul unto Christ, affords sweet consolation. In the one thou mayst see the love of God to the world; for God so loved the world, John 3.16. By the other thou mayst see his special love to thee; concerning which you find it written by the Apostle, Gal. 2.20. He loved me, and gave himself for me: No man can say this word me, until he be drawn unto Christ...

Richard Vines, God's Drawing and Man's Coming to Christ (London: Printed for Abel Roper, at the Sun against St. Dunstans Church in Fleet-street, 1662), 187–191.

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Edmund Calamy (1600–1666) as Recorded in the Minutes of the Westminster Assembly

I am far from universal redemption in the Arminian sense; but that that I hold is in the sense of our divines in the Synod of Dort, that Christ did pay a price for all, absolute intention for the elect, conditional intention for the reprobate in case they do believe, that all men should be salvabiles, non obstante lapsu Adami [saveable, not withstanding the fall of Adam]. . . that Jesus Christ did not only die sufficiently for all, but God did intend, in giving of Christ, and Christ in giving Himself, did intend to put all men in a state of salvation in case they do believe.

Minutes of the Sessions of the Westminster Assembly of Divines, eds. Alexander F. Mitchell & John P. Struthers (Edinburgh: W. Blackwood and Sons, 1874), 152.

I argue from the iii. of Joh[n] 16, in which words a ground of God's intention of giving Christ, God's love to the world, a philanthropy the world of elect and reprobate, and not of elect only; it cannot be meant of the elect, because of that 'whosoever believeth' . . . xvi. Mark, 15. 'Go preach the gospel to every creature.' If the covenant of grace be to be preached to all, then Christ redeemed, in some sense, all both elect and reprobate; but it is to be preached to all; there is a warrant for it. . . . For the minor, if the universal redemption be the ground of the universal promulgation, then . . . the minor, else there is no verity in promulgation. All God's promulgations are serious and true. . . . Faith doth not save me, but only as an instrument to apply Christ. There is no verity in the universal offer except founded in the . . .

Ibid., 154.

The difference is not in the offer, but in the application. . . . That voluntas decreti comes only in the application. . . . For the word world ... I grant it signifies the elect sometimes, but sometimes it signifies the whole world, and so it must do here. . . . For this love he saith he under ... There is a double love: general and special. A general love to the reprobate, and the fruit of this, a general offer, and general grace, and general reformation.

Ibid., 156.

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Observe:

1) Calamy says that he holds to a form of universal redemption that is "far from" the Arminian sense.
2) He sees his view expressed by the divines in the Synod of Dort.
3) He speaks of an intentional sufficiency, such that Christ did actually pay a price for all.
4) This objective price paid for all renders all men savable, but they must believe to obtain the benefit.
5) John 3:16 is used as a proof of his view, and he argues that "world" cannot mean the "elect only" in that instance.
6) He also argues that a universal proclamation presupposes a form of universal redemption.
7) He associated the "verity in the promulgation," or the seriousness and truthfulness of God's "universal offer," with universal redemption; and further argues that if a price was not paid for all, there could be no "verity" in the offer.
8) He associated the limitation of the decree with the application, and not with the offer or in the redemption price itself.
9) Calamy says there is a general and a special love of God, and that "general love" is shown "to the reprobate," as seen in the "general offer" and "general grace" (as distinguished from special grace).

The only thing that I take exception to above is this:

For the word world ... I grant it signifies the elect sometimes...

Rather, I agree with Ezekiel Culverwell:

I profess I cannot find any one clear place where [the World] must of necessity be taken for the Elect only.