Johannes Hoornbeeck (1617–1666) on God Begging and Inviting Sinners to Come to Him

You should know that it is a sin, a grievous sin, if you do not come when God invites you (Matt. 11:28), loudly calls you (Isa. 55:1), commands you (1 John 3:23: “This is his command, that we believe in the name of his Son, Jesus Christ”), threatens you (John 3:36: “The wrath of God remains on him”), begs you (2 Cor. 5:20: “As though God were pleading through us, we implore you on Christ’s behalf, be reconciled to God. For he made him who knew no sin to be sin for us, that we might become the righteousness of God in him”).

Johannes Hoornbeeck, “Spiritual Desertion,” in Gisbertus Voetius and Johannes Hoornbeeck, Spiritaul Desertion, trans. John Vriend and Harry Boonstra, ed. M. Eugene Osterhaven (Baker Academic, 2003), 117.

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For more biographical information, see Joel R. Beeke and Randall J. Pederson, Meet the Puritans: With a Guide to Modern Reprints (Grand Rapids, MI: Reformation Heritage Books, 2006), 769–71; or Joel R. Beeke, Randall J. Pederon, and Fraser E. Jones, Meet the Puritans: A Guide to Their Lives and Books, 2nd ed. (Reformation Heritage Books, 2025), 1009–14.

All of the men within the broadly Augustinian tradition who use the metaphor of God begging that I have documented so far are the following:

Augustine (Early Church Father), Isaac Ambrose (Puritan), Thomas Brooks (Puritan), Daniel Burgess (Puritan), Jeremiah Burroughs (Westminster divine), Richard Baxter (Puritan), John Calvin (Reformer), Joseph Caryl (Westminster divine), Thomas Case (Puritan), Stephen Charnock (Puritan), John Collinges (Puritan), John Flavel (Puritan), Theophilus Gale (Puritan), William Gearing (Puritan), Andrew Gray (Puritan), William Gurnall (Puritan), Robert Harris (Westminster divine), Nathaniel Heywoood (Puritan), Johannes Hoornbeeck (Puritan), Thomas Larkham (Puritan), Hugh Latimer (Early English Reformer), Thomas Lye (Puritan), Thomas Manton (Puritan), John Murcot (Puritan), George Newton (Puritan), John Oldfield (Puritan), Anthony Palmer (Puritan), Edward Reynolds (Westminster divine), John Richardson (Puritan), Samuel Rutherford (Westminster divine), John Shower (Puritan), Richard Sibbes (Puritan), Sydrach Simpson (Westminster divine), William Strong (Westminster divine), George Swinnock (Puritan), Willem Teellinck (Puritan), John Trapp (Puritan), Ralph Venning (Puritan), Nathaniel Vincent (Puritan), Thomas Watson (Puritan), Daniel Williams (Puritan), Samuel Willard, Benjamin Wadsworth, George Whitefield, Jonathan Edwards, Solomon Stoddard, Samuel Davies, Ralph Erskine, Charles Spurgeon, Thomas Chalmers, Walter Chantry, Erroll Hulse, John MacArthur, Steve Lawson, Paul Washer, and Fred Zaspel.

Willem Teellinck (1579–1629) on God Begging Lost Men in the Free Offer of Grace

God earnestly wants to save and bless lost people through this Redeemer. This earnestness of God is beautifully shown in the following ways. First, God extends the free offer of grace in Christ without distinction to all people who are brokenhearted and truly seek him (Isa. 55:1; Matt. 11:28; Rev. 22:17). The end of those who positively respond to his offer is wonderfully blessed, for no sooner does a person sincerely mourn and repent of his sins than salvation in Christ is immediately given to him. Second, this is such a serious matter that the Lord God himself begs and pleads with lost man to receive Christ in order to be reconciled to God (2 Cor. 5:19). And third, God is so earnest about this that he becomes very angry and terribly offended when someone refuses his invitation to receive forgiveness in Christ (Luke 14:21; Rom. 10:21).

Willem Teellinck, The Path of True Godliness, trans. Annemie Godbehere, ed. Joel R. Beeke (Baker Academic, 2003), 225.

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Teellinck has often been called “the father of the Dutch Further Reformation,” or the Nadere Reformatie. Teellinck spent nine months with the Puritan community in England and studied theology at Leiden. He trained there for two years under Lucas Trelcatius, Franciscus Gomarus, and Jacobus Arminius. In 1612, he was delegated by Zeeland to go to the Hague to lobby the States General for a national synod dedicated to resolving the growing problems associated with Arminianism. Homiletically, Teellinck was influenced by William Perkins, who advocated the Puritan “plain method” of preaching. After hearing Teellinck preach on a few occasions, Gisbertus Voetius wrote, “Since that time my heart’s desire has been that I and all other preachers of this land could duplicate this kind of powerful preaching.” See Joel R. Beeke and Randall J. Pederson, Meet the Puritans: With a Guide to Modern Reprints (Reformation Heritage Books, 2006), 782–91; or Joel R. Beeke, Randall J. Pederon, and Fraser E. Jones, Meet the Puritans: A Guide to Their Lives and Books, 2nd ed. (Reformation Heritage Books, 2025), 1032–39.

All of the men within the broadly Augustinian tradition who use the metaphor of God begging that I have documented so far are the following:

Augustine (Early Church Father), Isaac Ambrose (Puritan), Thomas Brooks (Puritan), Daniel Burgess (Puritan), Jeremiah Burroughs (Westminster divine), Richard Baxter (Puritan), John Calvin (Reformer), Joseph Caryl (Westminster divine), Thomas Case (Puritan), Stephen Charnock (Puritan), John Collinges (Puritan), John Flavel (Puritan), Theophilus Gale (Puritan), William Gearing (Puritan), Andrew Gray (Puritan), William Gurnall (Puritan), Robert Harris (Westminster divine), Nathaniel Heywoood (Puritan), Johannes Hoornbeeck (Puritan), Thomas Larkham (Puritan), Hugh Latimer (Early English Reformer), Thomas Lye (Puritan), Thomas Manton (Puritan), John Murcot (Puritan), George Newton (Puritan), John Oldfield (Puritan), Anthony Palmer (Puritan), Edward Reynolds (Westminster divine), John Richardson (Puritan), Samuel Rutherford (Westminster divine), John Shower (Puritan), Richard Sibbes (Puritan), Sydrach Simpson (Westminster divine), William Strong (Westminster divine), George Swinnock (Puritan), Willem Teellinck (Puritan), John Trapp (Puritan), Ralph Venning (Puritan), Nathaniel Vincent (Puritan), Thomas Watson (Puritan), Daniel Williams (Puritan), Samuel Willard, Benjamin Wadsworth, George Whitefield, Jonathan Edwards, Solomon Stoddard, Samuel Davies, Ralph Erskine, Charles Spurgeon, Thomas Chalmers, Walter Chantry, Erroll Hulse, John MacArthur, Steve Lawson, Paul Washer, and Fred Zaspel.

Thomas Lye (1621–1684) on the Amiable Christ Begging Sinners to Come to Him

(2.) If the wind do not, let us see whether the sun cannot, prevail. Poor, self-destroying caitiff, look yonder on that amiable Jesus Christ, for a marriage between whom and thy precious soul I am now wooing. Do but observe his condescending willingness to be united to thee.—That great Ahasuerus courts his own captive Esther. The Potter makes suit to his own clay; woos thee, though he wants thee not; is infinitely happy without thee, yet is not, cannot be, satisfied but with thee. Hark how he commands, entreats, begs thee to be reconciled; (2 Cor. 5:20;) swears, and pawns his life upon it, that he desires not thy death; (Ezek. 33:11;) seals this his oath with his blood. And if, after all this, thou art fond of thine own damnation, and hadst rather be at an agreement with hell than with him; see how the brinish tears trickle down his cheeks: (Luke 19:41, 42:) he weeps for thee, that dost not, wilt not, weep for thyself. Nay, after all this obdurate obstinacy, [he] is resolved still to “wait, that he may be gracious;” (Isai. 30:18;) stands yet, and knocks, though his head be wet with rain, and his locks with the dew of the night. (Canticles 5:2.) Fain he would have thee “open the door,” that he may come in and sup with thee, and thou with him. (Rev. 3:20.)

Thomas Lye, “Sermon XVIII: The True Believer’s Union with Christ Jesus (1 Cor. 6:17),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:299–300.

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All of the men within the broadly Augustinian tradition who use the metaphor of God begging that I have documented so far are the following:

Augustine (Early Church Father), Hugh Latimer (Early English Reformer), Isaac Ambrose (Puritan), Thomas Brooks (Puritan), Daniel Burgess (Puritan), Jeremiah Burroughs (Westminster divine), Richard Baxter (Puritan), Joseph Caryl (Westminster divine), Thomas Case (Puritan), Stephen Charnock (Puritan), John Collinges (Puritan), John Flavel (Puritan), Theophilus Gale (Puritan), William Gearing (Puritan), Andrew Gray (Puritan), William Gurnall (Puritan), Robert Harris (Westminster divine), Nathaniel Heywoood (Puritan), Thomas Larkham (Puritan), Thomas Lye (Puritan), Thomas Manton (Puritan), John Murcot (Puritan), George Newton (Puritan), John Oldfield (Puritan), Anthony Palmer (Puritan), Edward Reynolds (Westminster divine), John Richardson (Puritan), Samuel Rutherford (Westminster divine), John Shower (Puritan), Richard Sibbes (Puritan), Sydrach Simpson (Westminster divine), William Strong (Westminster divine), George Swinnock (Puritan), John Trapp (Puritan), Ralph Venning (Puritan), Nathaniel Vincent (Puritan), Thomas Watson (Puritan), Daniel Williams (Puritan), Samuel Willard, Benjamin Wadsworth, George Whitefield, Jonathan Edwards, Solomon Stoddard, Samuel Davies, Ralph Erskine, Charles Spurgeon, Thomas Chalmers, Walter Chantry, Erroll Hulse, John MacArthur, Steve Lawson, Paul Washer, and Fred Zaspel.

Richard Baxter (1615–1691) on the World in 2 Cor. 5:19

II. Verse 19. is mistaken by many, as if by [the World] were meant only [the Elect] because Reconciliation and not imputing Trespasses are mentioned: But the Text most plainly tells us of a General Reconciliation and non-imputation to Mankind, and a particular to Believers. God did so far reconcile and forgive the World, as not to deal with them merely on the terms of the violated Law of Innocency, but to give them a Redeemer, and a Law of Grace, and a Sealed Pardon of all sin, and free gift of Salvation by Christ, on condition of Believing Acceptance; and that is commonly said to be given, which is freely by a deed of Gift conferred, though Acceptance by implied or expressed as the Condition of enjoyment, and a Man may yet willfully refuse it or neglect it; yea, such Conditions are so naturally necessary, that they use not to be expressed. Yet no Man is Actually (but only Conditionally) possessed of Pardon and Reconciliation, till that Condition be performed: Yet God was forgiving them on his part, and was not imputing sin and unworthiness of Redemption to them, when he gave them a Savior. And yet the work of the Ministry remaineth, even to entreat Men to believe and accept this Pardon and Reconciliation as offered; and it is then actually theirs, when they thus accept it. To say, that then their Faith doth more than Christ's did, or God's Grace, is putid Cavil. Their Faith or Acceptance is no efficient cause at all of their Pardon or Justification: It is but a necessary Receptive Qualification; he that shuts the Window causes darkness: But it's sottish to say, that he that opens it does more than the Sun to cause light; which he causes not at all, but removes the impediment of reception; and Faith itself is God's Gift of Grace, though Preaching and Persuasion be the means of working it.

Richard Baxter, A Paraphrase on the New Testament, with Notes, Doctrinal and Practical (London: Printed for B. Simmons, at the Three Cocks in Ludgate-street, 1685), Ii¹¹. [or p. 380; No pagination after page 3; pages numbered manually from page 3].

On the previous page, Baxter also noted:

19. To tell them, that it was God himself that sent Christ to redeem us, and was in Christ, reconciling the lapsed World to himself, by the Doctrine, Merits, and Sacrifice of Christ, which was performed by his gracious Will for that end; purchasing their Pardon, and not using them as their Sin deserved, but giving them an Act of Oblivion, on condition of Believing Acceptance; and hath committed to us the Ministry, to preach this reconciliation to the World.

Samuel Willard (1640–1707) on God Begging

(2.) FROM this treaty they are brought to proceed to entreaty. They mutually ask peace one of the other. God, who in the law had breathed threatnings of wrath and ruine against the sinner, held no correspondence with him, and had sentenced him to hell, and destruction, now condescends to sollicit, beg, entreat, pray the sinner to be reconciled, and accept of his peace, which he freely makes tender of to him, and sends his Ambassadors to treat about it. 2 Cor. 5.20. Yea comes with his Spirit, swears that he delights not in his death, begs of him to turn, tells him he is a God of mercy. Ezek. 33.11. Jer. 3.12. And with these entreaties the sinners heart is broken, and he is melted, and falls down at God’s foot full of shame and confusion, freely confessing the unreasonable affronts and wrongs he hath offered to God, and begs of him for Christ’s sake to pardon and pass them by, and accept him in the beloved, and be at peace with him.

Samuel Willard, A Complete Body of Divinity in Two Hundred and Fifty Expository Lectures on the Assembly’s Shorter Catechism (Boston in New England: Printed by B. Green and S. Kneeland for B. Eliot and D. Henchman, and sold at their shops, 1726), 309–10.

Use. Let the Consideration of these things call on us all, on Children in particular, to labour to make sure of the Adoption. Let this be your great Ambition, to be the Children of God: And that, not by an outward relation in the Gospel Covenant only, but by that which is introduced by Faith in Christ, thro' whom only you can obtain Sonship & Heirship to this incorruptible and never fading Inheritance. Your Earthly Parents must dye shortly, if they are not gone already, and it is a poor Portion, which they can bestow on you, which can never make you happy. But if God once be your Father in Christ, you are happy indeed: He will be your Father in Heaven. He lives for ever, He will take care of you, He will never fail nor forsake you; He will keep you safe through an evil World, and bring you without fail to his Heavenly Kingdom: He will do more for you, then you can ask or think. He offers this to you, and begs of you to accept it. Receive Christ for your Spouse, and his Father will be your Father, his God your God, and nothing shall ever seperate you from his Love. [February 14 1698]

Samuel Willard, A Complete Body of Divinity in Two Hundred and Fifty Expository Lectures on the Assembly’s Shorter Catechism (Boston in New England: Printed by B. Green and S. Kneeland for B. Eliot and D. Henchman, and sold at their shops, 1726), 490–91.

7. In the grief he expresseth when men after all wilfully reject his tendered forgiveness. He speaks after the manner of men, when he tells us of his Spirit being grieved at such carriages, Psal. 95.10. And what is this but a grief of compassion, extended to such as are in misery! he might justly be enraged at mens despising of such favour offered them, and fall on them in his fury; and may in time be provoked to it by their obstinacy; but how often doth he express such compassion, as Christ did, in Mat. 23.37. Luke 19.41, 42. And this shows how ill God takes it, when men refuse him the glory of his Grace in forgiving them, by disregarding it, when he comes and begs their entertainment of it.

Samuel Willard, The Truly Blessed Man (Boston in N.E.: Printed by B. Green, and J. Allen, for Michael Perry, 1700), 259–260.

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