J. L. Dagg (1794–1884) on God’s Will of Precept and Will in General

Besides God’s will of purpose, we have seen that he has a will of precept. According to the latter, he commands all men everywhere to repent; he requires all to believe in Jesus Christ; and it is his will that all men should honor the Son. To all who obey his will in these particulars, he gives the promise of eternal life. The precept and the promise are both included in the revealed will of God. It is the revealed will of God that the gospel should be preached to every creature, and that every creature who hears should believe, and that all who believe shall receive life everlasting.

J. L. Dagg, Manual of Theology (Harrisonburg, VA.: Gano Books, 1990), 325.

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More from Dagg on the revealed will of God can be read HERE. It includes the following:

THE term will, which always imports desire, is variously applied, according to the object of that desire.

1. It denotes intention or purpose to act. It is said of Apollos “His will was not at all to come at this time” [1 Cor. 16:12], i.e., he had no formed the intention or purpose to come. In this sense, the will of God is spoken of: “According to the purpose of him who worketh all things after the counsel of his own will” [Eph. 1:11]. Purpose or intention may exist before the time of action arrives. When it has arrived, the mind puts forth an act termed volition, to produce the desired effect. In human beings, purposes may be fickle, and may undergo change before the time for action comes; but God’s purpose or intention is never changed; and when the time for producing the purposed effect arrives, we are not to conceive that a new volition arises in the mind of God; but the effect follows, according to the will of God, without any new effort on his part.

2. It denotes a desire to act, restrained by stronger opposing desires, or other counteracting influences. Pilate was “willing” to release Jesus [Luke 23:20]; but other considerations, present to his mind, overruled this desire, and determined his action. We are compelled to conceive of the divine mind, from the knowledge which we possess of our own; and the Scriptures adapt their language to our conceptions. In this way, a desire to act is sometimes attributed to God, when opposing considerations prevent his action. “I would scatter them, were it not that I feared the wrath of the enemy” [Deut. 32:27]. “How often would I have gathered, &c., and ye would not” [Matt. 23:37].

3. It is used with reference to an external object that is desired, or an action which it is desired that another should perform. “Sacrifice and offering thou wouldst not” [Heb. 10:5]. “Be it unto thee as thou wilt” [Matt. 15:28]. “Ask what ye will” [John 15:7]. “What will ye, that I should do” [Mark 15:12]. In this sense, as expressing simply what is in itself desirable to God, will is attributed to him. “Not willing that any should perish, but that all should come to repentance” [2 Peter 3:9]. “I have no pleasure in the death of the wicked, &c” [Ezek. 33:11]. “This is the will of God, even your sanctification” [1 Thess. 4:3].

4. Closely allied to the last signification, and perhaps included in it, is that use of the term will, in which it denotes command, requirement. When the person, whose desire or pleasure it is that an action should be performed by another, has authority over that other, the desire expressed assumes the character of precept. The expressed will of a suppliant, is petition; the expressed will of a ruler, is command. What we know that it is the pleasure of God we should do, it is our duty to do, and his pleasure made known to us becomes a law.

J. L. Dagg, Manual of Theology, First Part: A Treatise on Christian Doctrine (Charleston, SC; Richmond, VA; Macon, GA; Selma, AL; New Orleans: Southern Baptist Publication Society; S. S. & Publication Board; B. B. & Colporteur Society; B. B. & Book Depository; B. B. Depository, 1859), 99–100.