Evidence from the writings of the most eminent Calvinists that they believed that the offer of salvation through Jesus Christ is to be made to every individual sinner without any exceptions.  My main source of reference are the books of my own modest library.  It may be that better quotes can be secured elsewhere.  However those quoted here will suffice to prove the point…that orthodox Calvinism has always believed in the free, indiscriminate offer of the gospel both to elect and non elect alike.

"Whoever hears the gospel, let him go and invite others to come. Nothing could more strikingly set forth the freeness of the invitation of the gospel than this. The authority to make the invitation is not limited to the ministers of religion, it is not even confined to those who accept it themselves. All persons, even though they should not accept of it, are authorized to tell others that they may be saved. One impenitent sinner may go and tell another impenitent sinner that if he will he may find mercy and enter heaven. How could the offer of salvation be made more freely to mankind?…the invitation is freely made to all to come and be saved. With what more appropriate truth could a revelation from heaven be closed?" (Commentary on Revelation 22:17)

"We believe that God "unfeignedly," that is, sincerely or in good faith, calls all those who are living under the gospel to believe, and offers them salvation in the way of faith and repentance…The offer of salvation in the way of faith and repentance does not pretend to be a revelation of the secret counsel of God, more specifically, of His design in giving Christ as an atonement for sin. It is simply the promise of salvation of all those who accept Christ by faith. This offer, in so far as it is universal, is always conditioned by faith and conversion. Moreover it is contingent on a faith and repentance such as can only be wrought in the heart of man by the operation of the Holy Spirit. The universal offer of salvation does not consist in the declaration that Christ made atonement for every man that hears the gospel, and that God really intends to save each one… It is not the duty of the preacher to harmonise the secret counsel of God respecting the redemption of sinners with His declarative will as expressed in the universal offer of salvation. He is simply an official ambassador, whose duty it is to carry out the will of the Lord in preaching the gospel to all men indiscriminately… " (Systematic Theology BOT p.397-398)

"The decree of election is a secret decree. And since no revelation has been given to the preacher as to which ones among his hearers are elect and which are non elect, it is not possible for him to present the Gospel to the elect only. It is his duty to look with hope on all those to whom he is preaching, and to pray for them that they may each be among the elect. In order to offer the message to the elect, he must offer it to all; and the Scripture command is plain to the effect that it should be offered to all. Even the elect must hear before they can believe and accept, Romans 10:13-17" (Reformed Doctrine of Predestination. Eerdmans p.285)

"Yet we honestly subscribe the Westminster Confession. We believe in Christ's redemption of His chosen Church; in the efficacy of His blood and the perfection of His righteousness. We believe in human impotence, in the bondage of the human will, in the enmity of the human heart to God. We believe in the sovereignty of Jehovah, and His eternal purpose. We believe in the absolute necessity of the Holy Spirit's work, alike before and after conversion. At the same time we preach a free and world wide gospel; we proclaim a free and world-wide invitation to sinners; we present to every sinner a gracious welcome to Christ, without any preliminary qualification whatsoever. We bid no man wait till he has ascertained his own election, or can produce evidence of regeneration, or sufficient repentance, or deep conviction. We tell every man, as he is, to go to the Savior this moment, assured that he will not be cast out or sent away." (The Old Gospel booklet, reproduced in: Evangelism: A Reformed Debate reprinted by the James Begg Society p.56)

There is a general and unconditional declaration to all, that is, to him who thirsts, who is without money, and who wills (Isa. 55:1–2; John 7:37; Rev. 22:17). He who neither wills nor is thirsty will refrain from coming. This is his own doing and he will be responsible, having been invited and having heard this general calling. Since many reject the gospel, it is necessarily offered to them, for whatever is not offered cannot be rejected. "It was necessary that the Word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles" (Acts 13:46). Many are disobedient to the gospel (2 Th. 1:8), and are disobedient to the Son (John 3:36). It thus follows that Christ was offered to them and they were commanded to believe in Christ. (The Christian's Reasonable Service)

"The call is unfettered: not to devils, but to men: not to the righteous, but to the sons of men. Every child, therefore, of guilty Adam has his name in the warrant. It is the proclamation of the gospel 'to every creature' (Mark 16:15) Wherever the word reaches, the offer is made. Wherever a lost sinner be found on this side of the grave, the free welcome of the Gospel meets him. If he is not saved, he is more lost than ever. The ruin lies at his own door.  (Matthew 23:37)" (Comments on Proverbs 8:4 BOT p.73)

"The free unlimited extent of the invitation-" If any man…" The free and unrestricted nature of the invitation, now deserves notice. Not only is the descriptive character of those invited, "those who thirst," common to all human beings, but the invitation is so fashioned, that no human being can find the shadow of a reason for thinking himself excluded. 'If any man thirst - any human being, however mean, guilty, depraved, and wretched, wish to he happy - let him, in the belief of the truth about me, exercise the affections which that truth believed naturally produces, and he shall be happy.' It is not, 'If any man be deeply sensible of his guilt, depravity, and wretchedness, let him come to me and drink.' Such are invited;. but if that were all, as some have taught, thus, however unintentionally, clogging with conditions the unhampered offer of a free salvation, men might think that till they had brought themselves, or were in some way or other brought, into a state. of deep contrition, and earnest seeking after pardon, and holiness, and salvation, it would be presumption in them to come to Christ, or even look towards the Savior for salvation. But the invitation is, 'Whosoever wishes to be happy, let him come to me, sinful and miserable as he is, and in me he shall find salvation. If thou art not a brute, if thou art not a devil-however like the one in sensuality, or the other in malignity-thou art invited. If thou art on earth, not in bell, thou art invited.' " (Comments on John 7:37 Discourses and sayings of our Lord. BOT Vol 2. p.9-10)

Of every man who reads or hears the Gospel, it may be affirmed that there is nothing betwixt him and salvation, except his own unwillingness to be saved. 'Ye are not willing to come to me, that ye might have life,' - that is the Savior's charge and complaint. 'Whosoever will, let him take the water of life freely,' - that is the Savior's call and invitation. The warrant of every sinner top believe in Christ to the saving of the soul is clear, it is written as with a sunbeam in Scripture: it lies wholly in the Word, which is the Spirit's message and not at all in the Spirit's witness in the heart. The warrant of the Word is ample; but if any feels that, even with this warrant in his hand, there is something within which keeps him back - a depraved heart, a rebellious will, a reluctant spirit - oh! let him acknowledge his own helplessness, and cast himself, with the simplicity of a little child, on the grace of the Spirit of God!" (The Office and Work of the Holy Spirit BOT p.45)-

"The gospel must be preached to sinners, as they are sinners, without distinction of elect and reprobate, because neither the one nor yet the other (as considered under these simple acts) are fit subjects to embrace the Gospel - for neither the one act nor yet the other doth make either of them sinners - but the Gospel is to be tendered to men as they are sinners and personally under the curse of God for sin; wherefore to proffer grace to the elect because they are elect, it is the proffer grace and mercy to them not considering them as sinners…Thus you see the gospel is to be tendered to all in general, as well to the reprobate as to the elect, to sinners as sinners: and so are they to receive it and close with the tenders thereof." (Reprobation Asserted Chapter 9 Treasury of Bunyan p.709-710 Baker House)

"The grace that is offered to sinners as sinners, without respect to this or that person, it is a sufficiency of righteousness, pardoning grace, and life, laid up in the person of Christ, held forth in the exhortation and word of the gospel, and promised to be theirs that receive it…Neither is it (the reason why the natural man does not receive the things of God) because the reprobate is not excluded in the tender, for that is universal." (Reprobation Asserted Chapter 10 Treasury of Bunyan p.710-711 Baker House)

"But what shall I say to those among you who have neither part nor lot in the matter of salvation?…My heart is ready to break for you, when I think that, after all the solemn warnings you have received, and after all the pressing offers of Jesus that have been made to you in the name of God, you still remain in a state of heart ungodliness, or of open sin…Oh! Dear fellow-sinner, it is high time for you to awake out of sleep!"

Arise and come to Jesus now. He is crying, Come unto me, I will in no wise cast you out. The Father is ready to receive you into his family. The Spirit is striving with you, did you not resist him and grieve him away. Halt no longer between two opinions… Yield yourself then, to the Lord as a lost sinner, and he will not cast you out. You have seen individuals around you, perhaps some of your own friends or companions, fleeing to Jesus: why did not follow them? Are you resolved to be left behind in Sodom and to perish in the flames?" (A letter to the people in the Highlands of Perthshire, Scotland. Printed in Sermons of WC Burns BOT p.202-203)

"The gospel is to be preached indiscriminately to the elect and to the reprobate: but the elect alone come to Christ, because they have been taught of God." (Isaiah 4:146)

"God invites all indiscriminately to salvation through the Gospel, but the ingratitude of the world is the reason why this grace, which is equally offered to all, is enjoyed by few." (Synoptic Gospels 1:116)

"And since it is the will of God that none should perish but that all should return to Him and live, this precious invitation is not merely from man’s heart or lips but from the heart of God Himself. We are but Christ’s ambassadors who plead with men to be reconciled to God.

The blessed implication of these words, you will notice, is that the free offer of salvation and the invitations of the Gospel have the sanction of God’s Word. We find them in every part of Scripture. Our Lord addressed men in these words: "Come unto me, all ye that labor and are heavy laden, and I will give you rest." Since all men enter the world under a burden of guilt and sin these words are, therefore, addressed to "all". None is excluded. One of the last words in the Bible is "Come". The Spirit and the bride say "Come". The Church unites in uttering the same word as Christ and the Spirit. So do all who hear and obey God’s voice.

To say that this appeal to men implies that they have some measure of ability to save themselves is not true. In the matter of salvation man, of himself, can do nothing. He is utterly helpless. But there are, on the other hand, three solemn facts which confront us in relation to the offer and invitations of the Gospel. The first is that man is accountable to God. Why shall the ungodly be excluded on the last day from the presence of God? Is it because they had lost all ability to come to Christ? No. "I was a stranger and you took me not in." He knocked at their door, but they kept it closed. How often, and in how many ways, has He knocked at your own?

Another truth is that there is something we can do. This is not a contradiction of what we have just said. We can pray. We can cry for mercy. "I waited patiently for the Lord, and He included unto me and heard my cry." It is truly God’s power and hand that rescues us from the pit of sin; but, as in the case of the Psalmist, He does this in answer to prayer. Prayer is always the expression of our inability to save ourselves. You stay as you are and you will remain where you are. Keep silent and God may keep silent also. The cry of a drowning man cannot save him, but it may bring someone to his side who can rescue him. Let me ask the Lord’s people here this question. Was it not in answer to prayer, and with your eye upon Christ crucified, that the Lord saved you? I can almost hear the still small voice of a universal "yea" within the souls of all to whom the question comes." (Sermon on Numbers 10:29 from "The Everlasting Love" Knox Press)

"No plan can be more injudicious, than to mix up the doctrine of election with the original overtures of the Gospel. The doctrine of 'goodwill to men' will light up joy in all, for all know they are men; but the doctrine of 'good will to the elect' will light up joy in none, for no man can tell at the outset whether he is elected or not. By implicating, as some theologians unwisely do, the final acceptance with the original offers of the Gospel. Instead of pointing it with a surer aim to any, they may virtually be said to deny it to all. In no part of the Gospel is pardoned offered to man on the ground of his being one of the elect but everywhere on the ground of his being on of the species. In the Gospel the flag of invitation waves in the sight of all. It is not written upon it, 'Whosoever of the elect will, let him come and take of the water of life freely;' it is not said, 'Whosoever of a select and favored few shall call upon me, shall be saved;' but 'Look unto me, and be ye saved, all the ends of the earth." (Comments on Luke 2:13-14)

"In Acts 17:1-4, you have Paul preaching the same doctrine at Thessalonica. The same doctrine was propounded to all indefinitely; and it must be so, for the minister knows not the elect from other men; but the Holy Ghost, who searcheth the deep things of God, and hath the management of this work committed to him, he knew the elect by name (John 10:3) and accordingly took them: 'gathered them one by one' (Isaiah 27:12) each one in his proper time, 'and opened their ears to discipline' (Job 36:10) making them what they were chosen to be." (God's Sovereignty in Effectual Calling. SGU 1948 p.193)

"But is it true that the offers of the Gospel, and the commandment to believe in Jesus Christ, are addressed to none but true penitents? Far from it. Christ with his righteousness and salvation is in the Gospel offered to sinners of mankind in common - to sinners as such; and sinners as such are invited and commanded to believe on His name, 'Whosoever will, let him take of the water of life freely.' 'whosoever believeth in him shall not perish, but have everlasting life.'" (Repentance. BOT 1965, p.113)

"The general offer doth not make all partakers of Christ: nor does the special partaking of Christ, hinder the general offer. By Offer I mean only the outward calling by the Gospel which none can deny to belong to many that are not chosen… 'either there must bee some special mark of difference whereby it may be known, to whom the pardon is proclaimed, and to whom not, or else it must be general to all. But there is no such special certain difference between sinners before faith, whereby one may know the pardon is granted to him.—The only way whereby any may know himself to bee contained under the pardon, is this, that he hears that God in his Gospel doth proclaim forgiveness of sin in Christ, without exception, to all sinners: that whosoever heareth and believeth shall be saved." (A Treatise of Faith p.151)

"God's Indiscriminate Proposals of Mercy,As Related to His Power, Wisdom, and Sincerity". (Title of paper by R. L. Dabney)

"Let us now re-present to ourselves the large number of texts in which God entreats sinners to turn from the ways of destruction. They are addressed by him to all men, without distinction of elect and non-elect. When, for instance, the Redeemer commands us to "preach the gospel to every creature," it is impossible by any exegetical pressure to make the words mean, "every elect creature," because he adds in the next verse (Mark 16:16), "He that believeth not shall be damned." (God's Indiscriminate Proposals of Mercy, As Related to His Power, Wisdom, and Sincerity)

"This promise, together with the command to repent and believe, ought to be declared and published to all nations, and to all persons promiscuously and without distinction, to whom God out of His good pleasure sends the gospel."(II/5).

"Although it be true that the elect only believe unto salvation, yet it is the convinced sinner, as such, and not the elect sinner, as such, that savingly believes.  Yet the gospel being offered to all mankind sinners, God's elect, in believing, do condemn the world of unbelievers, because they receive Christ on no special ground, but offered to them as, in common with, others." (Comments on Q31 of the Shorter Catechism where Christ is said to be freely offered in the gospel. Quoted in 'Just a Talker' - an anthology of John Duncan by John M Brentall. Banner of Truth p.220)

"Seeing therefore that it is so evident, that you refuse to accept of Christ as your Savior, why is Christ to be blamed that he does not save you? Christ has offered himself to be your Savior in time past, and he continues offering himself still, and you continue to reject him, and yet complain that he does not save you. - So strangely unreasonable, and inconsistent with themselves are gospel sinners!…That so glorious a person should be thus treated, and that when he comes on so gracious an errand! That he should stand so long offering himself and calling and inviting. As he has done to many of you, and all to no purpose, but all the while be set at nought. Surely you might be justly cast into hell without one more offer of a Savior! yea and thrust down into the lowest hell! Herein you have exceeded the very devils; for they never rejected the offers of such glorious mercy; no, nor of any mercy at all." (Sermon on The Justice of God in the Damnation of Sinners. Works, Vol 1 BOT p.676/677)

"Pardon is as much offered and promised to the greatest sinners as any, if they will come aright to God for mercy. The invitations of the gospel are always in universal terms: as, Ho, every one that thirsteth; Come unto me all ye that labor and are heavy laden; and, Whosoever will, let him come. And the voice of Wisdom is to men in general: Proverbs 8:4. 'Unto you, O men, I call, and my voice is to the sons of men.' Not to moral men or religious men, but to you O men. So Christ promises, John 6:37 'Him that cometh unto me, I will in no wise cast out.' This is the direction of Christ to his apostles, after his resurrection, Mark 16:15. 'Go ye into all the world and preach the gospel to every creature: he that believeth and is baptized shall be saved.' Which is agreeable to what the apostle saith, that 'the gospel was preached to every creature under Heaven.' Colossians 1:23" (Sermon on Pardon for the Greatest Sinners. BOT Book "Jonathan Edwards on Knowing Christ" p271-272)

"The Scripture doctrine of election and predestination as we believe and preach it, is no discouragement to sinners, no bar to any one's conversion: for our warrant to come to Christ is not God's secret decree and purpose concerning us: but his inviting, calling and commanding us in his Word to repent and believe on Christ. No one indeed can prove, or know his election, but by his conversion to God, and obeying the Gospel. They that believe alright do not believe in Christ from the consideration of their being elected, but from the consideration of their being lost sinners, whom Christ came to seek and to save…And he himself hath said, as you heard above, that if you come to him, he will in no wise cast you out: hence the Gospel is to be preached promiscuously to sinners, without distinction." (Funeral Sermon of George Whitefield Select Sermons of George Whitefield BOT p69-70)

"Great things are done for the redeemed this year also. Only before I proceed to particulars, I would have you remember, that redemption in this situation of it, or considered in its revelation or exhibition, is a thing common to all the hearers of the gospel. Here we are to abstract from the secret decrees of election and reprobation, and to make open proclamation of redeeming grace and love in Christ to every creature under heaven; we are to tell every man and woman sprung of Adam, this good news, 'That God was in Christ reconciling the world unto himself, not imputing their trespasses unto them;' that 'the promise is unto you, and to your seed, and to all that afar off, and to as many as the Lord our God shall call' by the sound of the gospel."  (Beauties of Erskine by Samuel McMillan, Christian Focus Publications p.496)

"The Gospel announces that Christ came into the world to save sinners; it says to all and to each individual who hears it, 'Believe in the Lord Jesus Christ, and thou shalt be saved.' …No discretion is given to us in preaching the Gospel; we are not entitled to preach it to some and withhold it from others. It is addressed to all. Its language is,--'To you, O men, I call, and my voice is to the sons of men.' 'Look unto Me, and be ye saved, all the ends of the earth; for I am God,' 'a just God and a Savior.' The Gospel is Christ's voice, by which His blood-bought sheep are conducted into His fold, and thus separated from the goats. It is the rod of His power, by which He guides His flock, while to others it is a stumbling block and foolishness. 'I know My sheep,' says the Lord, and, by the means of the Gospel they are made to know Him... We are taught to lay the Gospel before all our fellow-men, not as if we were indifferent whether they received it or not, but to urge it on their acceptance. We see how tenderly and affectionately the Lord addressed the lost sheep of the house of Israel during his personal ministry, and how the Apostles besought men to be reconciled to God. And although many, both Jews and Gentiles, rejected the counsel of God against themselves, by these means the elect were gathered in, and obtained salvation, while the rest were blinded, Acts 13:48; Rom. 11:7; 2 Tim. 2:10 (Quoted by David Pointer "In defense of Common Grace")

"It should be noticed that the problem (i.e. discerning for whom did Christ die) should not affect the preaching of the gospel. The Augustinian (in his ignorance of those whom God may call) must equally earnestly offer the fruits of the gospel to all whom he may preach." (In Understanding Be Men IVF p.130-131)

"Should you say, Have I a warrant for such a trust? I reply, You have the best of warrants, our Lord's express permission, 'Whosoever will let him take the water of life freely.' It is not said, this or that person only, but whosoever, including you and me, excluding no individual man or woman. It is not said whosoever is worthy, but whosoever is willing. Wilt thou be made whole? was our Lord's question to the impotent man at the pool of Bethesda. Wilt thou, all terms and conditions apart, inherit grace and glory? is his most benevolent address to sinful men in all ages…Do you still question whether these inestimable blessings are free for you? Remember, brethren, they are free for sinners. Is that your character? Then they are as free for you as for any person in the world…" (Sermon on Hebrews 11:28 "The place of Safety" quoted by Ryle in Christian Leaders of the 18^th Century BOT p.348-349)

Question: How does this doctrine [Predestination] consist with the general gospel offer?

Answer: "In the general offers of the gospel God exhibits a salvation sufficient for and exactly adapted to all, and sincerely offered to every one without exception, and he enfolds all the motives of duty, hope, fear etc., which ought to induce every one to accept it, solemnly promising that whosoever comes in no wise shall be cast out. Nothing but a sinful unwillingness can prevent any one who hears the gospel from receiving and enjoying it.

The gospel is for all, election is a special grace in addition to that offer. The non-elect may come if they will. The elect will come. The decree of election puts no barrier before men preventing them from accepting the gospel offer. Any man, elect or non elect, will be saved if he accepts. The non-elect are left to act as they are freely determined by their own hearts.

There is just as great an apparent difficulty in reconciling God's certain foreknowledge of the final impenitence of the great majority of those to whom he offers and upon whom he presses, by every argument, his love with the fact of that offer: especially when we reflect that he foresees that his offers will certainly increase their guilt and misery." (Outlines of Theology p.229 Banner of Truth)

"According to the Calvinistic scheme the non-elect have all the advantages and opportunities of securing their salvation, that, according to any other scheme, are granted to mankind indiscriminately. Calvinism teaches that a plan of salvation adapted to all men and adequate for the salvation of all, is freely offered to the acceptance of all, although in the secret purpose of God He intended that it should have precisely the effect which in experience it is found to have. He deigned in its adoption to save His own people, but consistently offers its benefits to all who are willing to receive them. More than this no anti-Calvinist can demand. (Charles Hodge, Systematic Theology, Vol. II, p. 644)

"The propounding of this condition, "If any man thirst," is not to be understood as if we must first beget sense of need in ourselves and then come to Christ; nor doth it warrant any souls who would be at Christ to seclude themselves because they think they are not thirsty; for albeit it do point out what is our duty, yet it is his work to beget it who sends his work before him, that he ma bring his reward with him, (Isaiah 40:10) and who by offering of grace as a mean doth ofttimes beget it; but the scope is rather to invite men to come upon this ground, that if they come indeed, they do, by their coming, prove they have thirst, whatever they think of themselves, and that any who are come this length, that they would come if they had thirst, they may come with what they have, and get more thirst by coming to him; therefore are all these conditional offers summed up in this. "Whosoever will, let him take of the water of life freely," Rev. 22:17. It is Christ's will that thirsty souls should not only come to him by humble dependence, but that should enlarge themselves and partake of their privileges and his refreshments, that so they may be satisfied and acquiesce in him, may confirm themselves in their choice of him, and for sake other delights, and may refute their own tentations and unbelief by tasting how good he is; for it is his will they come to him and drink, or partake largely of his refreshments. (See Song of Solomon 5:1 ; Psalm 81:10)" (Commentary on John 7:37 BOT p.151)

"I believe also that He has given commandment to his ministers to preach Him, to offer Him, and to commend Him as one to be accepted by all their hearers. They are to accept Him, not as elect, redeemed and sanctified people, but as guilty, polluted and lost people." (Conversations between Enquirer and Oldman, p.123 Quoted in The Atonement Controversy by Owen Thomas, Banner of Truth Trust p.199)

"It shows also that every man and woman, that rejects the offers of grace (though not such that were elected) shall be left without excuse at the day of judgment, they shall all be speechless; and it shall be manifested unto their own consciences, that it was for their own horrid wickedness, and refusing to accept of Christ, that they shall be cast and condemned at that day…But ministers are to do what they can. They are to invite them, press them, intreat and persuade them to come…Another shall say, Lord, I was not elected, as these were, let me be excused. No, this will be no plea or excuse in the great day? Then will they see and know that the cause of their damnation will be just and righteous, it being the only procurement of their own evil doings, and for making light of the gospel and offers of grace." (Comments on Parable of the Great Supper Kregal p.100/102/104)

"The Reformed theology insists that God Himself, who has determined from eternity who are to be saved and who are not, and therefore, distinguishes infallibly between the elect whom he designed to save by the death of Christ and the reprobate whom he did not design to save, makes on the ground of the universally suitable and sufficient atonement a most sincere, bona fide, offer of eternal life, not only to the elect but to all men, urgently invites them to life everlasting, and expresses the ardent desire that every person to whom this offer and this invitation come and accept and comply with the invitation." (Quoted by David Pointer "In defense of Common Grace")

"We have often said heretofore that the Gospel, properly speaking, is not something written in books, but an oral proclamation, which shall be heard in all the world and shall be cried out freely before all creatures, so that all would have to hear it if they had ears; that is to say, it shall be preached so publicly that to preach it more publicly would be impossible. For the Law, which was of old, and what the prophets preached, was not cried out in all the world before all creatures, but it was preached by the Jews in their synagogues. But the Gospel shall not be thus confined; it shall be preached freely unto all the world." (Sermon on Mark 16:15 Preach the gospel to every creature)

"What a great mistake it is, then, to think that the doctrine of predestination is contrary to the free offer of salvation to all. Of course, it remains true in the fullest and richest sense that whosoever will may come. None who will trust in Christ is excluded. None, I say, none without any exception whatsoever.

Never have we any right to assume that any man or group of men that we can name is outside of God's plan of salvation; never have we any right to assume that any man upon this earth is beyond the reach of the grace of God; never have we any right to withhold the gospel from any man where ever he may be."  (The Christian View of Man BOT p.78)

"The question then is: what is implicit in, or lies back of, the full and free offer of the gospel to all without distinction?" (The Free Offer of the Gospel. Collected Writings of John Murray, BOT p. 113)

"No one ever came to Christ because they knew themselves to be of the elect. It is quite true that God has of his mere good pleasure elected some to everlasting life, but they never knew it until they came to Christ. Christ nowhere invites the elect to come to Him. The question for you is not, Am I one of the elect? But, Am I one of the human race?" (Sermon on Proverbs 8:4: "Unto you O men, I call; and my voice is to the sons of man" Remains of McCheyne BOT edition p.369)

"The gospel offer is tendered to all as sinners of Adam's race; for, were this not the case, the gospel could not properly be called "good news or glad tidings of great joy to all men"-Luke 2:10-11…There is no qualification required to fit us for having a right to the offer of salvation by Christ in the gospel, because none is necessary. All are invited to come just as they are, with all their sins; and although Christ saith, "Come unto me, all ye that labor and are heavy laden, and I will give you rest;" it only implies that they alone who are in this situation come to him. Others will not accept of him in the offer, not because they have no need of him, but because they know it not, concluding that all is well with them." (On Question 31…p120-121)

"With the promises there is joined an exhortation or command to believe, which is more general than the promise; because the promise is only made to believers; but the commandment is given to believers and unbelievers also. For the elect are mingled with the wicked in the same assemblies, and therefore the ministers of the Gospel ought indiscriminately to exhort all and every one to repent." (W. Perkins Vol. 1, p. 379;)

"Concerning the character and contents of the Gospel the utmost confusion prevails today. The Gospel is not an "offer" to be bandied around by evangelical peddlers. The Gospel is no mere invitation but a proclamation, a proclamation concerning Christ; true whether men believe it or not. No man is asked to believe that Christ died for him in particular. The Gospel, in brief, is this: Christ died for sinners, you are a sinner, believe in Christ, and you shall be saved. In the Gospel God simply announces the terms upon which men may be saved (namely, repentance and faith) and, indiscriminately, all are commanded to fulfill them." (1929 edition of the Sovereignty of God)

"Why not believe in him for yourself? Why not trust his precious blood for yourself, and why not tonight? Why not tonight, my friend? God is ready, God is ready to save you now if you believe on him. The blood has been shed, the sacrifice has been offered, the atonement has been made, the feast has been spread. The call goes out to you tonight. 'Come, for all things are now ready.'" (Studies in the Scriptures 1927)

"…Mixed up with considerable truth (or none had so readily swallowed his poison) were errors of a serious nature, such as his repudiation of the free gospel offer to all who hear it, his denial of duty repentance and duty faith…" (Letter to John T. McNee May 1947 Quoted by Iain Murray in the Life of Arthur Pink BOT p.138)

"The gospel is as free as the air, and I Timothy 1:15 gives us full warrant to tell a murderer in the condemned cell that there is a Savior for him if he will receive him…The ground on which any sinner is invited and commanded to believe is neither God's election, not Christ's substitution, but his particular need of responding to the free offer of the gospel. The gospel is that Christ died for sinners (not "elect sinners") and is addressed to their responsibility." (Letter to William Naismith 1949 Quoted by Iain Murray in the Life of Arthur Pink BOT p.195)

"Particular redemption (Christ making atonement for the sins of his own people only) must not prevent his servants from preaching the gospel to every creature and announcing that there is a Savior for every sinner out of hell who appropriates him for his own." (Studies in the Scriptures March 1951)

"Unto the objection that to call upon the unregenerate to turn from the world and come to Christ is to inculate creature-ability and to feed self righteousness, we ask, Were Christ and his Spirit-taught apostles ignorant of this danger? Were men so mightily used of God as Jonathan Edwards, George Whitefield, and C.H. Spurgeon wrong, when , in promiscuously exhorting all their hearers to flee from the wrath to come, they followed the example of John the Baptist and the Son of God?" (Quoted by Iain Murray in the Life of Arthur Pink BOT p.232 On Preaching Human Responsibility)

"For another thing, the doctrine of Election was never meant to prevent the fullest, freest offer of salvation to every sinner. In preaching and trying to do good we are warranted and commanded to set an open door before every man, woman, and child, and to invite every one to come in. We know not who are God's Elect, and whom He means to call and convert. Our duty is to invite all. To every unconverted soul without exception we ought to say, "God loves you, and Christ has died for you." To everyone we ought to say, "Awake,-repent,--believe,- come to Christ,-be converted,-turn -call upon God,- strive to enter in,---come, for all things are ready." To tell us that none will hear and be saved except God's Elect, is quite needless. We know it very well. But to tell us that on that account it is useless to offer salvation to any at all, is simply absurd. Who are we that we should pretend to know who will be found God's Elect at last? No! indeed. Those who now seem first may prove last, and those who seem last may prove first in the judgment day. We will invite all, in the firm belief that the invitation will do good to some. We will prophesy to the dry bones, if God commands us. We will offer life to all, though many reject the offer. In so doing, we believe that we walk in the steps of our Master and His Apostles." (Old Paths. Election: James Clarke edition p468-469)

"Acts 13:38-41 He [Paul] was sensible, that there were despisers in the company, whom he warned of the consequences of unbelief: yet he preached forgiveness of sins and justification by faith to fall present, without exception; which he would not have done, if the gospel had not been a sufficient warrant to authorize every one of them to believe in Christ for salvation." (The Sinner's Warrant for Believing in Christ. Section 2 p.625)

"On the great day of the feast, Jesus stood and cried, "If any man thirst, let him come to me and drink." (John 7:37) Non one in large company, who thirsted for salvation, or happiness, was excluded by the terms of this proclamation. But, lest any should suppose that this only warrants the faith of such as are conscious that they thirst in a spiritual manner: he afterwards, appearing in a vision to his servant John, explains his meaning more fully; "Let him that is athirst come, and whosoever will, let him take the water of life freely." (Revelation 22:17) This is surely a sufficient warrant for everyone that is willing: and however unencumbered or universal the invitation may be, none but the willing can be expected to comply with it." (The Sinner's Warrant for Believing in Christ. Section 2 p.625)

"God offers Christ's sacrifice to every man, without exception, and assures him that if he will trust in it he shall be saved, and gives him common grace to help and encourage him to believe. This is a proof that God loves his soul and desires its salvation. But God does not, in addition to this universal offer of mercy, promise to overcome every man's aversion to believe and repent and his resistance of common grace. Election and preterition have no reference to the offer of salvation or common grace. They relate only to special grace and the effectual application of Christ's sacrifice. The universal offer of mercy taught in this section evinces the universality of God's compassion towards sinners." (Calvinism: Pure and Unmixed. BOT p.27)

"Consider he makes love to thee. Not one soul that hears me this day but the Lord Jesus is a suitor unto, that now ye would be espoused to him; "He came unto his own, and they received him not." Whatever the secret purpose of Christ is, I regard not. In this evangelical dispensation of grace, he makes love to all. John 1:12. It is clear. Matthew 22:2-3 If there be a gospel in the world, there is this love of Christ yearning toward all, especially all that have this gospel of peace sent to them. Luke 2:10 "It is tidings of great joy to all people," as law is tidings of great sorrow to all people. Luke 2:14 Angles from heaven preached this goodwill towards men. For if the challenge of love from men be founded on his actual love to some, having died for some, then the offer would be particular. But it is grounded, 1. On his own worth and glory, and hence he challengeth love. 2. On this, for aught I know, he has loved me. So that thou art not so vile but the Lord Jesus' heart is toward thee, and his eye is upon thee for love." (Parable of the Ten Virgins Soli De Gloria Reprint p.44)

"The cross respects men as sinners: it addresses them as sinners. In its boundless all-sufficiency it has no concern with them in a numerical view; but regards them as those relations to the law of God are so changed by this effective propitiation, that all external obstacles are graciously removed. No matter who he is, or where he dwells; no matter what his ignorance, or how many or how aggravated his sins; if he belongs to the family of man, the cross is the remedy fitted to reach him in all his woes. There is no locality, or condition, and no variety of the human species, to which the narrative of the cross and its great and glorious truths and its ineffable love and mercy are not alike applicable…They are sufficient for the race, and, so far as their unembarrassed sufficiency goes, were designed for the race.

The proof of these remarks from the Scriptures is abundant, and familiar to every reader of the Bible. [Quotes: Mark 16:15/Revelation 22:17/Isaiah 55:1] These and a multitude of passages of similar import, are expressly addressed to all men, and from design. If it be said, that in commissioned messages like these God requires the ministers of the gospel to make this indiscriminate offer of salvation, because they do not know who will accept them, and because it is not in their province to distinguish between those who are and those who are not his chosen people; it must be borne in mind that the offer is God's own offer, and that his ministers make it only in his name…We wish to vindicate the unfeigned sincerity of the gospel offer; and we do not perceive how it can be vindicated, unless God be able and willing to do what he offers to do; unless he be willing his offer should be accepted: and unless the offer be made on reasonable terms. He offers to all men salvation, through faith in the blood of his Son. This he is able and has a right to do, because there is infinite sufficiency in the death of Christ." (The Attraction of the Cross BOT p.76-77)

"Ponder how universal his offers of grace are. Jesus Christ, with all his merits, are tendered to all. The proposals of divine mercy and love are general and universal. 'Go preach the gospel' observe 'to every creature. He that believeth shall be saved.' 'Ho every one that thirsteth,' Isaiah 55:1 'If any man' let him be poor or rich, high or low, 'thirst, let him come to me and drink' John 7:37 It is a great encouragement that, in the offers of pardon and life, none are excluded: why then dost thou exclude thyself. 'Come unto me all ye that are weary and heavy laden,' Matthew 11:28. Mark, poor sinner, 'all ye' Art thou not one of that all? Is not thy wickedness thy weight and thy corruption thy burden? Then thou art called particularly as well as generally. Jesus Christ taketh thee aside from the crowd, and whispereth thee in the ear, O poor sinner, that art weary of the work and heavy laden with thy weight of sin, be entreated to come to me; I will give thee rest. Why doth thy heart suggest that that he doth not intend thee in that call? Doth he nor, by that qualification, as good as name thee? Ah, it is an unworthy, a base jealousy, to mistrust a loving Christ without the least cause." (Heaven and Hell Epitomised. Works of Swinnock BOT Vol 3 p.352-353)

But ours is a message of hope. The gospel is good news for all the nations, or as the ancient Markan ending phrases it, "for every creature." In other words, we can go to every human being and say to him, "I have good news for you," good news individually and personally. As we look down from the pulpit on our congregations we must think to ourselves, "Today I have good news for everybody here." We may have no doubt about it at all. People who listen to us aren't permitted to protest, 'But I am not a religious person.' "Whoever you are, whatever condition you are in, to every single individual, there is good news. If you are Bunyan's man in the iron cage, despairing because the day of grace is past there is good news for you. Or if you are a man who thinks he has sinned the unforgivable sin, there is good news for you in this great word of God." (Message on Preaching - the Message)