Candlish:

1) III. Nor, lastly, is it to be omitted that the cross of Christ is the proof and measure of that infinite compassion which dwells in the bosom of God towards each and all of the lost race of Adam, and his infinite willingness, or rather longing and yearning desire, to receive each and all of them again into his favor. Even the cross itself would almost seem to be an inadequate expression–though a blessed confirmation–of what is in his heart; of the feeling, as to speak, to which he gives utterance by an oath, when he swear, “As I live, saith the LORD I, have no pleasure in the death of him that dieth;” and of the deep, ineffable sincerity of hie assurance, that be would rather-how much rather–that the sinner should turn and him and live.

There is a well known theological distinction between God’s will of decree (voluntas decreti) and his will of desire or of good pleasure (voluntas beneplaciti)–between what his mind, on a consideration of all interests, actually determines, and what his heart, from its very nature, if we may venture the expression, must prefer and wish. The types, or expressions, of these two wills respectively, are to be found in the two texts commonly quoted to illustrate them;–the first, Rom. ix. 10:66 Who hath resisted his will?” the second, Matt. xxiii. 37 : “How often would I have gathered you, and ye would not!” (See also Ps. lxxxi. 18-16, and various other passages). This latter, as distinguished from the former, denotes the pure complacency with which God approves of a certain result as just and holy in itself, and delights in it, and therefore will to enjoin it on the creature, as his moat bounden duty; and, in enjoining it, cannot but add the assurance of his willing acceptance of it, whensoever, wheresoever, and howsoever realized.

Even in a human agent, some such distinction must be recognized. Knowing hie character and his heart, you at once can specify what would be most agreeable and welcome to him as the scene or spectacle which he would most delight to contemplate. But you must know a great deal more respecting his opinions, and the circumstances with which these come into contact or, in a word, respecting his mind–his judgment as to what, in certain contingencies, he is to do, and the reasons of his judgment–before you can be qualified to understand the whole of his procedure. Still, if he were a straightforward man, you would act without hesitation, in any case in which your personal interest was concerned, on what you knew of his heart, although you might have much perplexity in discerning all the views which, in certain difficult cases, entered into the making up of his mind. Thus, to take a familiar instance, a man of undoubted and notorious beneficence to the industrious poor, or the poor willing to be industrious, has peculiar opinions on pauperism generally, and on the right mode of dealing with certain instances of pauperism, which involve his conduct in some degree of mystery to the uninitiated, and might give rise to various questions in regard to some parts of his procedure. Now, if I am a beggar, perishing without his aid, shall I perplex myself with difficulties arising out of my ignorance of the reasons that determine his resolution in these particulars?–or shall I proceed upon my acquaintance with his acknowledged goodness, and, on the faith of his own express invitations, appeal at once to his generosity and truth for what is needed to meet my case? Evidently, in such a state of matters, I would practically draw the distinction. Knowing my friend’s character, and frankly interpreting his frank assurances to me, and all situated like me–without reference to any inquiries that might be raised respecting his actual treatment of particular cases not, as yet, fully explained to me–I would venture confidently to make my appeal to him, and feel no anxiety as to the issue. So is it with God; his will, as determining what, in every cage, in to be the actual result, is an act of his omniscient mind, which he need not explain to us; but his will, as defining what, in every case, would be the result most agreeable and welcome to him, is an inherent part of his nature, and, as it were, a feature of his heart. In the one view, his will is consistent with many being impenitent and lost; in the other, it would have all men everywhere to repent and be saved.

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Culverwell:

Having in the former part of this Treatise sufficiently proved by many Scriptures this point, that Christ and his benefits be freely offered without exception to all mankind, as that one place Mark 16:15 expressly shows; I only now advise every one who is kept from believing by this, that he knows not whether he be contained under the pardon or no, not to look to God’s secret will, but to attend to God’s revealed will in his Word, wherein it is expressly said, That God would have no man to perish, but would have all men come to repentance; and so oft. That he desires not the death of a sinner, that hereby he may be moved to seek and hope for that mercy, which God is so willing to bestow upon him, if the fault be not in his own self, as it was in the unbelieving Jews in Jerusalem, of whom our Savior complained, saying, How often would I have gathered thy Children, as the Hen gathers her Chickens under her wings, & ye would not?

A further manifestation of this willingness in God to save sinners, may be seen in his gracious invitation of the unworthiest to come to the wedding of his Son: yea, more by his beseeching sinners to be reconciled to him: and by the many and weighty arguments he uses to persuade men to believe, by the great rewards, earthly and spiritual, temporal and eternal, which all believers shall enjoy; and by the fearful woes which shall fall on all unbelievers, both in this life, and that to come, as plentifully is to be seen throughout the Scriptures.

Ezekiel Culverwell, A Treatise of Faith. Wherein is declared, how a man may live by Faith, and find relief in all his necessities…, (London: Printed by J.D. for H. Overton, and are to be sold by William Sheares in the Maiden-lain against Gold-smiths-hall, 1648), 184-186. [English Modernized.]

Shamelessly stolen from Tony

Waldron:

B. The free offer in the Bible

“But the witness which I receive is not from man, but I say these things, that you may be saved‘”(John 5:34). This text epitomizes the crux of the free offer. That crux is God’s indiscriminate desire for the salvation of sinners. The ‘these things’ of the text refer to the testimony of John the Baptist to the messianic dignity of Jesus (John 5:33, 35-36). The phrase, ‘that you may be saved’, states Jesus’ goal in mentioning the testimony of John. This clause begins with one of the most important Greek words which express purpose. His true purpose in alluding to the testimony of John is not to defend himself, but to save his hearers. The pronoun ‘you’ clarifies those who are the objects of Jesus’ saving intention. This pronoun in this context plainly refers to the ‘Jews’ (cf. John 5:18-19, 33 with 1:19-24). Throughout this Gospel this designation refers to the Jewish leaders (5:10, 15, 16, 18, 33; 1:19-24; 9:22). The character of these ‘Jews’ is abundantly clear. They were those who, though blessed with great light (5:35), had ultimately rejected that light (5:38-47). These men were no ordinary sinners, but murderers who would bring about Jesus’ death (5:16, 18; 18:12, 14, 31, 36, 38; 19:7, 12, 38; 20:19). The destiny of many of them, at least, was to die under the wrath of God (John 8:21, 24; Matt. 12:24, 31; 24:15-28; Luke 21:20-24; 1 Thess. 2:14-16). This very, in fact, teaches that these Jews, having rejected the true Messiah, would receive false messiahs (John 5:43). The phrase, ‘I say’, emphasizes that it was no one less than God’s eternal Son (John 1:18; 5:18-26) and God’s eternal Word who uttered these sentiments (John 1:1; 5:19, 43). Given this emphasis of the Gospel of John, we must recognize that Jesus here reveals God’s heart and God’s will (John 12:49-50; 14:10. 24; 17:8).

The doctrine of this text that God earnestly desires the salvation of every man who hears the gospel and thus freely offers Christ to them is confirmed throughout the rest of Scripture. The Bible teaches that the good gifts which God bestows upon men in general, including the non-elect, are manifestations of God’s general love and common grace towards them (Matt. 5:43-48; Luke 6:35; Acts 14:17). While they do serve to increase the guilt of those who misuse them, this is not the sole intention of God towards the non-elect in giving them. The Scriptures teach that God desires the good even of those who never come to experience the good wished for them by God (Deut. 5:29; 32:29; Ps. 81:13-16; Isa. 48:18). The Scriptures also teach that God so loved sinners that in the person of his Son he weeps because of the destruction they bring upon themselves (Matt. 23:37; Luke 13:34; 19:41-44). God emphatically expresses his desire that some should repent who do not repent (Ezek. 18:23, 32; 33:11; Rom. 10:11). The Scriptures teach a general gospel call which comes to the hearers of the gospel indiscriminately and which may be, and often is resisted (Prov. 1:24; 8:4; Isa. 50:2; 65:12; 66:4; Jer. 7:13-14; 35:17; Matt. 22:14).

This biblical witness does not overthrow the scriptural teaching of an unconditional election and an irresistable grace. When our finite minds contemplate the glory of the incomprehensible God revealed in the Scriptures we often will be unable to penetrate completely how two seemingly contradictory truths may be reconciled. It ought, however, to rid us of every hesitation in calling men indiscriminately, passionately, freely and authoritatively to embrace Jesus Christ as he is freely offered in the gospel.

Samuel E. Waldron, Modern Exposition of the 1689 Baptist Confession of Faith (Evangelical Press, 1989), 121-122.

Hermann Venema:

1) (2) God wishes his laws to be obeyed, and therefore wishes also his creatures to be incited in every way to the keeping of them. This purpose is greatly served by the prospect of rewards. But justice loves and demands these rewards. Hermann Venema, Institutes of Theology, trans., by Alex W. Brown, (Andover: W.F. Draper Brothers, 1853), 172.

2) 6. It is the will of God that those to whom the proposition of the Gospel is made should receive that declaration and apply it to themselves. Now this proposition, i.e., “he that believeth shall be saved,” is made indiscriminately to all, even to those who do not believe and who are not saved, and therefore according to the will of God it has reference to all whom it is made. If this be not admitted then we cannot hold that God seriously wills that all men should receive the proposition made to them. If, however, he does so will, then it must have reference to all who read or hear it, and this purpose by which he has ordained a connexion between faith and salvation must be general. We are aware, indeed, that there is a particular connection which has reference only to the elect; yet this proposition is made to all without distinction. For it would be absurd to suppose that God says to all believe and ye shall be saved and yet that he does not will that they should believe and be saved. But we have have said the offer is made to all by those who preach the gospel, who, though they know not who are elected and who are reprobate, yet proclaim the offer in the universal terms in which it is made in Scripture. If however it be said that, although the proposition be addressed to all, there is not a general purpose on the part of God and that he does not will that those who are not elected should believe that the proposition applies to them, what is this but treating them with mockery? Is this not, on God’s part, a representation or unfolding of his will different from what his will really is? But the simplicity and the truth of God forbid us believing that he would do so. Our Lord expressly says to Jerusalem “how often I would have gathered thy children together… and ye would not,” Matt. xxiii.37. God says of his vineyard “wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes,” Is. v.4. If therefore we would not impugn the sincerity of God we must hold that there is a general decree by which he has purposed to save them that believe.

7. Scripture assures us that the love of God towards men as such is universal–that he has “no pleasure in the death of him who dieth”–that is, “will have all men to be saved and come unto the knowledge of the truth”–that is, “not willing that any should perish, but that all should come to repentance,” Ezek. xviii.32; 1 Tim. ii.4; 2 Pet. iii.9. From these passages we infer that there is a general will or purpose of God held forth in the gospel by which he has linked together faith and salvation without excluding any man, and declares that it is agreeable to him that all should believe and live. If this be denied and that, according to his good pleasure, the proposition “he that believeth shall be saved” should not apply to them. What becomes, in this case, of his universal love? What are we to make of the passages in which he declares that he willith not the death of the sinner, that he will have all men to be saved? Hermann Venema, Institutes of Theology, trans., by Alex W. Brown, (Andover: W.F. Draper Brothers, 1853), 305-306.

[Note: Venema’s use of ‘conditional decree’ language functions in the same way as we have seen it work in men such as Davenant.]