Wycliffe:

¶The first parable stondith in a question of Crist [Christ]; he axith [asked] which man of hem [them] hadde an hundrid shepe to kepe, and he were nedid [needed] to save hem [them] ech on, and he hadde lost oon [one] of hem [them]; ne wolde he not leeve fourescore and nyntene in a sikir deserte and go and seke pis lost sheep til pat he fond it ; and when he haddefounden it, wolde leien it on his shuldris wip joie and whanne he comep hoom, he clepep [called] togidre his frendis and neigboris, and seith to hem, Be ye gladde and panke me, for Y [I] have founde my sheep that was perishid. Certis [Certain] Y [I] seie to you that there shal be joie in hevene upon oon [one] synful man pat doith penaunce, he tho more than upon foure score and nyntene rigt-wise that have no nede of penaunce. This man is Jesus Crist that was of the Jewis, and he was herty [hearty] and wyse and hadde in his kepynge the aungelis confirmed in hevene, and with hem [them] mankynde. Nynty and nyne bitokeneth thes aungelis, for thes nyne ordres that ben knytted in Crist; and this oo [one] sheep is mankynde, that acordith more to-gider than these nyne ordres of aungels. This oo [one] sheep that was lost perishide by synne of Adam, as the psalme seith. Hevene is clepid [called] disert by many enchesouns, for it is selde visited of men, that slowly comen thidir, and it is not tilid as is erthe here with us, and it is florishid with goostly trees that evermore ben grene, for grenesse in virtues may nevere faile in hevene. And this is a sykyr place; for fendis tempten men not there. Crist lefte this aungel kynde dwellyng in hevene; for Crist toke not angels kynde but toke here mannis kynde, and bi his greet virtue he suffride peyne as other men thre and thitty [thirty] yeer [year], and brougt mankynde to hevene, and bade the aungelis his frendis, and man next him in manhede, rejoyeshe hem [them] with him, for he hadde saved mankynde that was perishide. And bi this aungels in hevene, mankynde, and feendis, shulde be gladde bi resoun [reason]; for the more that ben dampned the more is fendis peyne, and thus is more joie in hevene of this oo [one] sheep, than of nyne ordris of aungels that neden noo penaunce, for the synneden nevere.

This o [one] sheep that is mankynde synede for the more parte, and was quykid [quickened] bi Crist, that was oon [one] with his bretheren; and he, algif he mygte not synnen, suffride peyne for his sheep. And more joie is in hevene of him and his membris than of nyne ordris of angelis, for thei ben beter and lyveden more medefully as trewe knygts of God.

The seconde parable of Crist stondith in this, that a wyse womman that hadde ten dragmes, if she hadde lost oon [one], she wolde Iigtne her lanterne, turne up hir house to seke this lost dragme, and whan she hadde founden it, she wolde make joie as it was seid bifore of him that lost th sheep.

–¶ This womman is Jesus Crist, wysdom of the fadir [Father]; these ten dragmes ben his resonable creaturis, for thei ben maid alle to ymage and licnesse of the Trinite. The tenthe dragme that was lost is mankynde, the lanterne that was ligtid [lit] is the manhede [manhood] of Crist, the turning up of this house is changinge of statis that ben maid in this world by manhede of Crist. For the angel wolde not suffren [suffer] Joon [John] to knele and worshipe him, for his lord was Joones [John’s] brothir, and the aungelis weren hise servauntis; and so many thingis of this world weren turnid [turned] up so down, sith evry parte of this worlde was beterid [bettered] bi Cristis [Christ’s] manhede.

We may touche in this gospel what spedith men and what thing lettith [prevents] men for to be saved, for men mote [must] nede do penaunce in berynge of this sheep, and have ligt of this lanterne for to fynde this lost dragme.

John Wyclif, Select English Works, ed. by Thomas Arnold (Oxford: Clarendon Press, 1869), 1:8-9. [Some reformating, orginal italics removed; and underlining mine.]

[Notes: 1), I have retained all the original font/type characters except for 2 characters. The original typeset character “Þ,” I have converted to “th” for the ease of reading. One other symbol I have replaced  either with “g” or “y” where appropriate, or even deleted; as in the case of gif or yif, meaning “if”. This symbol has no corresponding font or symbol that I can find on my font and symbol maps. 2) In some places I have inserted the modern equivalent in square brackets. 3) There are some words which I am still not able to decipher; 4), Lastly, a question has been raised by one academic that none we have in English was written by Wycliffe himself, in spite the of the compelling circumstantial evidence to the contrary. Even if this claim was correct, it is more than probable that these sermons were based on Wycliffe’s Latin sermons.]

Bunyan:

1)

CHAPTER X.

Seeing then that the grace of God in the gospel, is by that to be proffered to sinners, as sinners; as well to the reprobate as the elect; Is it possible for those who indeed are not elect, to receive it, and be saved? To this question I shall answer several things: but first I shall shew you what that grace is, that is tendered in the gospel; and secondly, what it is to receive it and be saved. First then, 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 a nd word of the gospel, and promised to be theirs that receive it; yea, I say, in so universal a tender, that not one is by it excluded or checked in the least, but rather encouraged, if he hath the least desire to life; yea, it is held forth to beget both desires and longings after the life thus laid up in Christ, and held forth by the gospel (John 1:16; Col 1:19,23; 1 John 5:11,12; Acts 13:38,39; Rom 10:12-14, 16:25,26). Secondly, To receive this grace thus tendered by the gospel, it is, 1. To believe it is true. 2. To receive it heartily and unfeignedly through faith. And, 3. To let it have its natural sway, course and authority in the soul, and that in that measure, as to bring forth the fruits of good living in heart, word, and life, both before God and man.

Now then to the question. Is it possible that this tender, thus offered to the reprobate, should by him be thus received and embraced, and he live thereby? To which I answer in the negative. Nor yet for the elect themselves, I mean as considered dead in trespasses and sins, which is the state of all men, elect as well as reprobate. So then, though there be a sufficiency of life and righteousness laid up in Christ for all men, and this tendered by the gospel to them without exception; yet sin coming in between the soul and the tender of this grace, it hath in truth disabled all men, and so, notwithstanding this tender, they continue to be dead. For the gospel, I say, coming in word only, saves no man, because of man’s impediment; wherefore those that indeed are saved by this gospel, the word comes not to them in word only, but also in power, and in the Holy Ghost; is mixed with faith even with the faith of the operation of God, by whose exceeding great and mighty power they are raised from this death of sin, and enabled to embrace the gospel. Doubtless, all men being dead in trespasses and sins, and so captivated under the power of the devil, the curse of the law, and shut up in unbelief; it must be the power of God, yea the exceeding greatness of that power that raises the soul from this condition, to receive the holy gospel (Eph 2:1-3; 1 Thess 1:5,6; Col 2:12; Heb 4:1,2; Eph 1:18,19, &c.). For man by nature, (consider him at best), can see no more, nor do no more than what the principles of nature understands and helps to do; which nature being below the discerning of things truly, spiritually, and savingly good, it must needs fall short of receiving, loving and delighting in them. ‘The natural man receives not the things of the Spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned’ (1 Cor 2:14). Now I say, if the natural man at best (for the elect before conversion are no more, if quite so much) cannot do this, how shall they attain thereto, being now not only corrupted and infected, but depraved, bewitched and dead; swallowed up of unbelief, ignorance, confusion, hardness of heart, hatred of God, and the like? When a thorn by nature bears grapes, and a thistle bears figs, then may this thing be (Matt 7:16-18). To lay hold of and receive the gospel by a true and saving faith, it is an act of the soul as made a new creature, which is the workmanship of God: ‘Now he that hath wrought us for the self-same thing is God’ (2 Cor 5:5). ‘For a corrupt tree cannot bring forth good fruit’ (Luke 6:43-45). ‘Can the Ethiopian change his skin?’ (Jer 13:23). Bunyan, “Reprobation Asserted,” in The Works of John Bunyan, (Banner of Truth), 2:249-350.

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Calvin:

God seeks the salvation of all men:

1) He says that whether GOD’s word bring life or death to men, yet it always a good and sweet savor before GOD. True it is that God’s word of itself (as it shall be declared more fully hereafter) is always the savor of life . For what is it that God aims at, if we consider his word in its own nature? The calling of men back to the end that they may be saved. And yet for all that, we see by experience that it is an odor and savor of death, insomuch as the wicked ate are strangled and choked with it, as soon as they do but take the scent or smell of it. They need not to taste of it nor to eat of it: if they do but take the scent of it a great way, it is poison to them, so that is the devil carries them away, and they fall to fretting and chafing against GOD: and all to their own destruction. And do we see that God’s word turns into occasion of death, to a great number of men? Yet must we be of good cheer, says St. Paul. And why? Because it is a good and sweet savor unto God, when men are made inexcusable.

But now let us come to declare how God’s word tends unto life, and how it has that property: notwithstanding that men through their own wickedness, do turn it into their deadly condemnation. This is sufficiently expressed in that it is said, That Moses sent a message of peace to Sihon King of the Ammorites. His desire then is to abstain from all annoyance, if Sehon could abide it. Now let us see to what end the Gospel is preached, and after what manner. What else is contained in it, but that God intends to be reconciled to the world, and says St. Paul in the fifth of the second to the Corinthians (2 Cor 5:20)? In as much then as GOD sends us tidings of peace, so as his desire is to show himself a father to all such as yield themselves teachable unto him, and our Lord Jesus Christ is offered to us as the means to bring us again into the love and favor of our God: it is surely a message of peace. And in deed, the Gospel is so entitled, and not without cause. True it is that the law also was a message of peace (Ephes. 6:15), as in respect of the promises: if we look upon the law strictly, as Saint Paul speaks divers times of it (Roms 4:15): it will be a very message of wrath. But if we look upon the promises that were made to the fathers of old time: even from the beginning of the world, God’s will was that sinners should know his mercy, and come unto him. And for that cause it is said that Jesus Christ brings peace, both to them that are afar off, and to them that are near hand, as says Saint Paul to the Ephesians: and he will have it be preached through the whole world (Eph. 2:17), that God’s only desire is to hold us in his love.

Thus we see how we may find salvation in the Gospel. Now then we see, that God’s word considered in itself, is a commission of peace, furthering us to be joined and made one with him, so as we may call upon him and rest in his goodness. And the means to have this word redound to our salvation, is this, if we can receive it as we ought to do, according as Saint Paul treats thereof in the first to the Romans (Rom. 1:16). And therefore Ministers thereof must have this consideration with them: Behold, GOD sends me: and what puts he in my mouth? Peace, to offer it unto all men, and to the end that even the wicked should be partakers of the same message and understand that GOD seeks them. But yet for all that, we know that this message cannot profit all men. What must it do then? It must make men inexcusable. For what can be said to it, if God handle men out of hand as they deserve? Calvin, Sermons on Deuteronomy, Sermon 13, Deut., 3:14-29, pp., 77-78.

Christ sent for the salvation of the world:

1) Here Peter makes special mention of the high priest. He mentions the entire priestly family; he mentions the elders of the people, the scribes and rulers, as if to say, ‘These are all those who have spiritual authority of the church, who are enemies and adversaries of God.’ It is true Peter does well to use these honourable titles at the outset of when he calls them ‘rulers of the people and elders of Israel’, but then he adds, ‘You are enemies of God, you who crucified the author of life, you who rejected the salvation of the world, you who did all you could to hinder the advancement of the kingdom of God.  John Calvin, Sermons on Acts 1-7, Sermon 10, Acts 4:5-12, p., 132.

2) Luke also adds that they took counsel how they might kill the apostles. Such is the ingratitude unbelievers offer those who bring them the gospel. When God’s servants proclaim that God’s Son came into the world to bring all men salvation, men are so ungrateful that they gnash their teeth against the teaching and try to kill those who seek to help them in this way. John Calvin, Sermons on Acts 1-7, Sermon 21, Acts 5:33-35, 38-39, p., 277.

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Hulse:

1) The Bible declares clearly and unmistakably that God has no pleasure in the death of the wicked, but rather that they turn from their ways and live (Ezek. 33:11). This pleasure is in people, not an abstract principle. In other words God is declaring of any sinner whatsoever that he has no pleasure in his destruction or punishment, but rather pleasure in his turning and living. He is not saying that he is delighting in a principle as an engineer might delight in equations and formulas. This pleasure is in people personally as individuals. Erroll Hulse, The Great Invitation (Evangelical Press, 1986), 64.

2) When we look at the revealed purposes of God, there can be no doubt at all about this matter. God’s grace is exercised towards all and is expressed by his offering the gospel to all. “For the grace of God that brings salvation has appeared to all men” (Titus 2:11). In Romans 2:4 Paul makes it plain that the object or exercise of the riches of God’s goodness applied over a long period of patience is that men might come to repentance. As we view this text we appreciate the obligation that the expressions of God’s love bring to men and women. The text is rich in meaning: “Or do you show contempt for the riches of his kindness, tolerance and patience, not realizing that God’s kindness leads you towards repentance?”

The preaching of the gospel throughout the world is possible because a time of probation has been provided. During this time God shows his love, goodness and sincerity, not willing that any should perish, but that all should come to repentance. Two passages are frequently quoted in support of God’s desire that all men everywhere should repent. These are important.

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